Author: jknfatawa1

 31st December 2021

السلام عليكم و رحمة الله و بركاته

Question: A menstruating woman travels to a destination of more than 48 miles and intends to stay there for less than 15 days. She will be staying for 10 days only and during that time she will become clean from her periods. She will return home after 3-4 days since her purity. Must she shorten her Salāh as Qasr or pray the full Salāh for those remaining days before returning home?

الجواب حامداً و مصلياً

In the name of Allāh, the Most Gracious, the Most Merciful

Answer:

The case in question is quite complex as the Hanafi scholars have differed regarding this issue. The current position we adopt is that the menstruating woman in the aforesaid case must pray Qasr after becoming clean, the reason for which will be discussed below. However, we will first explore the reason for the differences between the Hanafi scholars so to remove any potential confusion on this matter. A simple rule to understand is that in the Shariah, a person becomes a Shar’ee traveller if they make the intention of travelling more than 48 miles and staying at their destination for less than 15 days. Such intention must be deemed valid otherwise they will not be considered a Shar’ee traveller and the concessions of travelling will not apply. There are overall two opinions regarding your issue;

1) A menstruating woman in question must read the full Salāh after becoming clean and cannot read Qasr. This is the main stream view of the Hanafi scholars including Ibn Abideen Shami rahimahullah, Allama Badruddeen al-Ayni rahimahullah, Shaykh Ashraf Ali Thanvi rahimahullah, Mufti Rasheed Ahmad Ludhyanvi rahimahullah and Mufti Mahmood al-Hasan Gangohi rahimahullah.[1] Ibn Abideen Shami rahimahullah clarifies this rulings by stating that if a woman starts her journey whilst she is menstruating and then upon reaching her destination, she becomes clean or she travels for three days (in the earlier times they would measure distances by days so three days journey was the safr distance) and becomes clean for the rest of the two days journey then she must read the full Salāh and not Qasr. This is because as he states that nothing of her intention counts during her menses period.[2]

2) The second position is that a menstruating woman who intends a journey of 48 Shar’ee miles will be considered a Shar’ee traveller and will read Qasr upon becoming pure on her journey (or at her destination of less than 15 days).[3] This is a minority opinion but arguably the most convenient position as well. Amongst those who maintain this view include Allamah Shurunbulali rahimahullah and Burhan al-Din Ibn Mazah rahimahullah.

The reason for the underlying differences between the scholars is based on whether her intention is considered valid or not during her menses. The classical position is that a menstruating woman’s intention is not valid because Salāh is not obligatory on her so she is not a Shar’ee traveller. They equate her intention with a minor child as an analogy whose intention is not considered valid. For instance, if a child travels 48 miles from his home and during the journey reaches puberty then he must read the full Salāh because he did not have a valid intention in the first place. Similarly with a menstruating woman. This is different from a non-Muslim adult who started his journey of more than 48 miles and during this journey he accepts Islām, then he will pray Qasr. This is because a non-Muslim adult’s intention is considered to be valid and hence becomes a Shar’ee traveller.[4]

The scholars of the second position disagree with equating a menstruating woman’s intention to that of a minor child’s inability of intention but instead equate her to a non-Muslim adult’s intention before Islām. The difference between the two is that a child is not fully mukallaf and mukhatab (responsible and addressed to comply with rules of the Shariah and Allāh’s laws) due to their minor age whereas a menstruating woman is legally responsible in certain aspect of the Shariah (like for instance committing a crime etc). They argue that a non-Muslim adult not being able to pray due to his disbelief does not invalidate his intention. Likewise, a menstruating woman not being able to pray due to impurity does not necessarily invalidate her intention of travelling either.[5] One can also argue that a minor child and a menstruating woman are not analogous in intention because a menstruating woman is balighah whereas as a minor child is not, so their respective rulings will be different.

Some have also argued that travelling itself is not an act of worship so their intentions are not the same as that of Ibadah. In Ibadah, a menstruating woman’s intention is invalid due to impurity, but not the intention of travelling itself as purity is not essential for that. The classical jurists of the first opinion have refuted the reasoning of the this second position stating that a menstruating woman cannot be equated to a non-Muslim traveller. For a non-Muslim, his kufr is a major impediment which is his voluntary action and can be removed through his Islām whereas menstruation is involuntary that cannot be removed at her own accord.[6] She is therefore similar to a minor child’s intention as his sexual maturity (bulugh) is involuntary.

One notices the complexity of the issue on the account of the different reasons postulated by the Hanafi jurists. Both opinions are correct in their own respect and are based on plausible reasons and analogies. However, due to convenience, we are more inclined towards the opinion that the menstruating woman in question must perform Qasr upon becoming pure from her menstruation during her travel. This is also the position of our senior teacher, Shaykh Mufti Shabbir Ahmed Patel Sahib.[7] If she chooses to adopt the first position as in to read the full Salāh as a precaution then she may do so. What is necessary is to remain consistent in following one position only and not to arbitrarily switch between positions.

[Allāh Knows Best]

Written by:  Apa Sajeda          Reviewed by: Mufti Abdul Waheed

Attested by: Shaykh Mufti Saiful Islam      

JKN Fatawa Department

[1] Allamah Badr al-Din al-Ayni, Al Binayah Sharhul Hidaya, Kitabus Salah, Vol 3, Pg 279

ولو طهرت الحائض في السفر، وبينهما وبين المقصد أقل من مسيرة سفر تتم، هو الصحيح

Mufti Mahmood Ganghohi, Fatwa Mahmoodiya, Kitaab Al Salah, Baab al salatul Musafir, Vol 7, Pg 502

حالت سفر میں حیض اور بہشتی زیور کی عبارت کی وضاحت

Shaikh Rasheed Ahmad Al Ludhyanvi, Ahsanul Fatawa, Kitaab Al Salah, Baab al salatul Musafir Vol 4, Pg 87

عورت سفر  میں وطن کے قریب جاکر  پاک ہوئی تو پوری نماز پڑھے

[2] Durrul Mukhtār wa hashiyah Ibn Ābideen Shāmi, Kitābul Salaah, Bāb Ma Yufsidu Alsalaah…, vol 2 p. 135

طَهُرَتْ الْحَائِضُ وَبَقِيَ لِمَقْصِدِهَا يَوْمَانِ تُتِمُّ فِي الصَّحِيحِ كَصَبِيٍّ بَلَغَ بِخِلَافِ كَافِرٍ أَسْلَمَ.

(قَوْلُهُ تُتِمُّ فِي الصَّحِيحِ) كَذَا فِي الظَّهِيرِيَّةِ. قَالَ ط وَكَأَنَّهُ لِسُقُوطِ الصَّلَاةِ عَنْهَا فِيمَا مَضَى لَمْ يُعْتَبَرْ حُكْمُ السَّفَرِ فِيهِ فَلَمَّا تَأَهَّلَتْ لِلْأَدَاءِ اُعْتُبِرَ مِنْ وَقْتِهِ.

(قَوْلُهُ كَصَبِيٍّ بَلَغَ) أَيْ فِي أَثْنَاءِ الطَّرِيقِ وَقَدْ بَقِيَ لِمَقْصِدِهِ أَقَلُّ مِنْ ثَلَاثَةِ أَيَّامٍ فَإِنَّهُ يُتِمُّ وَلَا يُعْتَبَرُ مَا مَضَى لِعَدَمِ تَكْلِيفِهِ فِيهِ ط (قَوْلُهُ بِخِلَافِ كَافِرٍ أَسْلَمَ) أَيْ فَإِنَّهُ يَقْصُرُ

قَالَ فِي الدُّرَرِ لِأَنَّ نِيَّتَهُ مُعْتَبَرَةٌ فَكَانَ مُسَافِرًا مِنْ الْأَوَّلِ بِخِلَافِ الصَّبِيِّ فَإِنَّهُ مِنْ هَذَا الْوَقْتِ يَكُونُ مُسَافِرًا، وَقِيلَ يُتِمَّانِ، وَقِيلَ يَقْصُرَانِ. اهـ. وَالْمُخْتَارُ الْأَوَّلُ كَمَا فِي الْبَحْرِ وَغَيْرِهِ عَنْ الْخُلَاصَةِ.

قَالَ فِي الشُّرُنْبُلَالِيَّةِ: وَلَا يَخْفَى أَنَّ الْحَائِضَ لَا تَنْزِلُ عَنْ رُتْبَةِ الَّذِي أَسْلَمَ فَكَانَ حَقُّهَا الْقَصْرَ مِثْلَهُ. اهـ.

وَأَجَابَ فِي نَهْجِ النَّجَاةِ بِأَنَّ مَانِعَهَا سَمَاوِيٌّ بِخِلَافِهِ اهـ أَيْ وَإِنْ كَانَ كُلٌّ مِنْهُمَا مِنْ أَهْلِ النِّيَّةِ بِخِلَافِ الصَّبِيِّ، لَكِنْ مَنَعَهَا مِنْ الصَّلَاةِ مَا لَيْسَ بِصُنْعِهَا فَلَغَتْ نِيَّتُهَا مِنْ الْأَوَّلِ، بِخِلَافِ الْكَافِرِ فَإِنَّهُ قَادِرٌ عَلَى إزَالَةِ الْمَانِعِ مِنْ الِابْتِدَاءِ فَصَحَّتْ نِيَّتُهُ

As a side note, if a menstruating woman becomes pure during her journey and the remaining distance between her and her destination since her purity is more than 48 miles then she will read Qasr according to everyone.

[3] Imam Abu’l Ikhlas, Al-Shurunbulali, Hashiya al-Durar, Kitabul Salah, Baabul Musafir, Vol 1, Pg 132

وَلَا يَخْفَى أَنَّ الْحَائِضَ لَا تَنْزِلُ عَنْ رُتْبَةِ الَّذِي أَسْلَمَ فَكَانَ حَقُّهَا الْقَصْرَ مِثْلَهُ.

Burhan al din Ibn Mazah, Al Muhit Al Burhani, Kitabul Salah, Vol 2, Pg 40

والرابعة: الحائض إذا طهرت في هذا الوقت.

والخامسة: الطاهرة إذا حاضت في هذا الوقت، وإذا كان مسافرا في أول الوقت، وصلى صلاة السفر ثم أقام في الوقت لا يتغير فرضه، وإن لم يصل حتى أقام في آخر الوقت ينقلب فرضه أربعا، وإن لم يبق من الوقت إلا قدر ما يسع بعض الصلاة.

وإذا أسلم الكافر في سفره وبينه وبين المقصد أقل من ثلاثة أيام أو إذا أدرك الصبي (٩٧أ١) في سفره وبينه وبين المقصد أقل من ثلاثة أيام، فقد اختلف المشايخ فيه بعضهم قالوا: الذي أسلم يصلي ركعتين فالذي بلغ يصلي أربعا وقال بعضهم: يصليان ركعتين.

وفي «متفرقات الفقيه أبي جعفر» : فإنهما يصليان أربعا؛ لأنهما لم يكونا مخاطبين؛

فلا يقصران الصلاة، وأما الحائض إذا طهرت في بعض الطريق قصرت الصلاة؛ لأنها مخاطبة.

وفي «الحاوي» : سئل عن صبي خرج من نوركارايريد بخارى، فلما بلغ كرمة بلغ، قال: يصلي ركعتين إلى بخارى، وكذلك الكافر إذا أسلم فأما الحائض إذا طهرت من حيضها تصلي أربعا إلى بخارى.

[4] Durrul Mukhtār wa hashiyah Ibn Ābideen Shāmi, Kitābul Salaah, Bāb Ma Yufsidu Alsalaah…, vol 2 p. 135

[5] Burhan al din Ibn Mazah, Al Muhit Al Burhani, Kitabul Salah, Vol 2, Pg 40

[6] Durrul Mukhtār wa hashiyah Ibn Ābideen Shāmi, Kitābul Salaah, Bāb Ma Yufsidu Alsalaah…, vol 2 p. 135

[7] See  Menstruating woman travelling and Salāh, (2019) Fatwa: https://islamicportal.co.uk/menstruating-women-travelling-and-salah/ [accessed 31st December 2021]

• Salah for a travelling female in her menses, (2017) Fatwa article: https://islamicportal.co.uk/salah-for-a-travelling-female-in-her-menses/ [accessed 31st December 2021]

10th December 2021

السلام عليكم و رحمة الله و بركاته

Question: My period is late this month; I usually always get my period on the 11th. It is usually always on time however I think that stress from university and life has delayed it. I found some blood in my discharge during Asr today so I naturally did not pray.  I have not seen blood since Asr, however I did not pray Maghrib because this is the usual time of my period. Is this a sin because I saw nothing when I inserted a cotton like blood or anything. Was I supposed to pray Maghrib? I did not because I thought since it was the time of my daily period or close to it that I should not pray.

الجواب حامداً و مصلياً

In the name of Allāh, the Most Gracious, the Most Merciful

Answer:

Thank for your query. You would like to know if the Maghrib you missed was supposed to be prayed. The issue whether Maghrib Salāh was obligatory on you or not depends on whether you continued bleeding or not thereafter within 10 days from the first time you saw discharge other than white. If you did not see any blood at all after this then the blood you saw at the time of Asr was not Haydh but Istihadha.  Therefore, you must repeat your Asr and Maghrib without the need for ghusl. [1] Generally, one should delay the Salāh until the end of the mustahab prayer time to check whether the bleeding continues or not. As for Maghrib, it is mustahab to read the prayer as soon as possible.[2] Therefore, you should have done wudhu and prayed your Maghrib salah shortly after the time had started. You will now have to do qadha of your Asr and Maghrib.

If on the other hand you continued bleeding thereafter within 10 days of when you first saw the blood after Asr, then all the days from that Asr time will be as considered your period days. Therefore, you will not have to do qadha of the Asr and Maghrib you missed. The ruling is the same even if some days you saw blood and some days you didn’t i.e. those days will still be considered Haydh according to your normal habit. [3] But you will not count your period from the 11^th rather from the Asr time that you saw the blood.

Another point to remember is that if you continued bleeding even after 10 days then you must refer back to your last Haydh and purity habit to determine which days were Haydh and which days were Istihadha. [4]

[Allāh Knows Best]  

Written by:  Apa Sajeda          Reviewed by: Mufti Abdul Waheed

Attested by: Shaykh Mufti Saiful Islam    

JKN Fatawa Department

[1] Durrul Mukhtār wa hashiyah Ibn Ābideen Shāmi, Kitāb Taharah, Bābul Haidh , vol 1 p. 283

أقله ثلاثة بلياليها) الثلاث، فالإضافة لبيان العدد المقدر بالساعات الفلكية لا للاختصاص، فلا يلزم كونها ليالي تلك الأيام؛ وكذا قوله (وأكثره عشرة) بعشر ليال، كذا رواه الدارقطني وغيره

Durrul Mukhtār wa hashiyah Ibn Ābideen Shāmi, Kitāb Taharah, Bābul Haidh , vol 1 p. 294

وإن) انقطع لدون أقله تتوضأ وتصلي في آخر الوقت،

: (قوله لدون أقله) أي أقل الحيض وهو ثلاثة أيام (قوله في آخر الوقت) أي وجوبا بركوي، والمراد آخر الوقت المستحب دون المكروه كما هو ظاهر سياق كلام الدرر وصدر الشريعة

[2] Fatawa Hindiyya, Kitābul Salaah, Bābul Mawaqeet…, vol 1 p. 52

ويستحب تعجيل المغرب في كل زمان. كذا في الكافي

[3] Fathul Qadeer, Kitāb al Taharāt, Bāb al Haydh , vol 1 pg 172

أنَّ اسْتِيعَابَ الدَّمِ مُدَّةَ الْحَيْضِ لَيْسَ بِشَرْطٍ بِالْإِجْمَاعِ فَيُعْتَبَرُ أَوَّلُهُ وَآخِرُهُ كَالنِّصَابِ فِي بَابِ الزَّكَاةِ

وَرَوَى ابْنُ الْمُبَارَكِ عَنْ أَبِي حَنِيفَةَ أَنَّهُ يُعْتَبَرُ أَنْ يَكُونَ الدَّمُ فِي الْعَشْرِ ثَلَاثَةَ أَيَّامٍ وَهُوَ قَوْلُ زُفَرَ. وَرَوَى أَبُو يُوسُفَ عَنْهُ وَبِهِ أَخَذَ أَنَّ الطُّهْرَ إذَا كَانَ أَقَلَّ مِنْ خَمْسَةَ عَشَرَ لَا يُفْصَلُ. وَقِيلَ هُوَ آخِرُ أَقْوَالِ أَبِي حَنِيفَةَ وَعَلَيْهِ الْفَتْوَى.……… وَاخْتَلَفَ الْمَشَايِخُ عَلَى قَوْلِهِ فِيمَا إذَا اجْتَمَعَ طُهْرَانِ مُعْتَبَرَانِ وَصَارَ أَحَدُهُمَا حَيْضًا لِاسْتِوَاءِ الدَّمِ بِطَرَفَيْهِ حَتَّى صَارَ كَالدَّمِ الْمُتَوَالِي، فَقِيلَ يَتَعَدَّى حُكْمُهُ إلَى الطَّرَفِ الْأَخِيرِ حَتَّى يَصِيرَ الْكُلُّ حَيْضًا، وَقِيلَ لَا يَتَعَدَّى. قَالَ فِي الْمُحِيطِ: هُوَ الْأَصَحُّ. مِثَالُهُ: رَأَتْ يَوْمَيْنِ دَمًا وَثَلَاثَةً طُهْرًا وَيَوْمًا دَمًا وَثَلَاثَةً طُهْرًا وَيَوْمًا دَمًا فَعَلَى الْأَوَّلِ الْكُلُّ حَيْضٌ لِأَنَّ الطُّهْرَ الْأَوَّلَ دَمٌ لِاسْتِوَائِهِ بِدَمَيْهِ فَكَأَنَّهَا رَأَتْ سِتَّةً دَمًا وَأَرْبَعَةً طُهْرًا، وَعَلَى الثَّانِي السِّتَّةُ الْأُولَى حَيْضٌ فَقَطْ

Fatawa Hindiyyah, Kitāb at-Taharāt, Bāb fid dima mukhtas bin Nisa, vol 1, p. 41

الطُّهْرُ الْمُتَخَلِّلُ بَيْنَ الدَّمَيْنِ وَالدِّمَاءِ فِي مُدَّةِ الْحَيْضِ يَكُونُ حَيْضًا وَلَوْ خَرَجَ أَحَدُ الدَّمَيْنِ عَنْ مُدَّةِ الْحَيْضِ بِأَنْ رَأَتْ يَوْمًا دَمًا وَتِسْعَةً طُهْرًا وَيَوْمًا دَمًا مَثَلًا لَا يَكُونُ حَيْضًا؛ لِأَنَّ الدَّمَ الْأَخِيرَ لَمْ يُوجَدْ فِي مُدَّةِ الْحَيْضِ.وَلَا يَبْتَدِئُ الْحَيْضُ بِالطُّهْرِ عَلَى هَذِهِ الرِّوَايَةِ وَلَا يُخْتَمُ بِهِ وَهِيَ رِوَايَةُ مُحَمَّدٍ عَنْ أَبِي حَنِيفَةَ وَرَوَى أَبُو يُوسُفَ عَنْ أَبِي حَنِيفَةَ أَنَّ الطُّهْرَ الْمُتَخَلِّلَ بَيْنَ الدَّمَيْنِ إذَا كَانَ أَقَلَّ مِنْ خَمْسَةَ عَشَرَ يَوْمًا لَمْ يُفْصَلْ وَكَثِيرٌ مِنْ الْمُتَأَخِّرِينَ أَفْتَوْا بِهَذِهِ الرِّوَايَةِ؛ لِأَنَّهَا أَسْهَلُ عَلَى الْمُفْتِي وَالْمُسْتَفْتِي. كَذَا فِي التَّبْيِينِ وَهَكَذَا فِي الزَّاهِدِيِّ وَالْأَخْذُ بِهَذَا أَيْسَرُ كَذَا فِي الْهِدَايَةِ وَعَلَيْهِ اسْتَقَرَّ رَأْيُ الصَّدْرِ الشَّهِيدِ حُسَامِ الدِّينِ وَبِهِ يُفْتَى. كَذَا فِي الْمُحِيطِ. فَإِنْ لَمْ يُجَاوِزْ الْعَشَرَةَ فَالطُّهْرُ وَالدَّمُ كِلَاهُمَا حَيْضٌ سَوَاءٌ كَانَتْ مُبْتَدَأَةً أَوْ مُعْتَادَةً وَإِنْ جَاوَزَ الْعَشَرَةَ فَفِي الْمُبْتَدَأَةِ حَيْضُهَا عَشَرَةُ أَيَّامٍ وَفِي الْمُعْتَادَةِ مَعْرُوفَتُهَا فِي الْحَيْضِ حَيْضٌ وَالطُّهْرُ طُهْرٌ. هَكَذَا فِي السِّرَاجِ الْوَهَّاجِ

Durrul Mukhtār wa hashiyah Ibn Ābideen Shāmi, Kitābul Taharah, Bāb Al-Haidh, vol 1 p. 301.

 وَإِنْ كَانَتْ فِي الْحَيْضِ، فَإِنْ جَاوَزَ الْعَشَرَةَ، فَإِنْ لَمْ يَقَعْ فِي زَمَانِ الْعَادَةِ نِصَابٌ انْتَقَلَتْ زَمَانًا وَالْعَدَدُ بِحَالِهِ يُعْتَبَرُ مِنْ أَوَّلِ مَا رَأَتْ. وَإِنْ وَقَعَ فَالْوَاقِعُ فِي زَمَانِهَا فَقَطْ حَيْضٌ وَالْبَاقِي اسْتِحَاضَةٌ، فَإِنْ كَانَ الْوَاقِعُ مُسَاوِيًا لِعَادَتِهَا عَدَدًا فَالْعَادَةُ بَاقِيَةٌ وَإِلَّا انْتَقَلَتْ الْعَادَةُ عَدَدًا إلَى مَا رَأَتْهُ نَاقِصًا، وَإِنْ لَمْ يُجَاوِزْ الْعَشَرَةَ فَالْكُلُّ حَيْضٌ. فَإِنْ لَمْ يَتَسَاوَيَا صَارَ الثَّانِي عَادَةً وَإِلَّا فَالْعَدَدُ بِحَالِهِ،

[4] Kasāni, Badā’i Sanāi, Kitāb al-Tahrah,  Fasl al-Haidh , vol 1 p. 41

  وأما) صاحبة العادة في الحيض إذا كانت عادتها عشرة فزاد الدم عليها فالزيادة استحاضة، وإن كانت عادتها خمسة فالزيادة عليها حيض معها إلى تمام العشرة لما ذكرنا في المبتدأة بالحيض، وإن جاوز العشرة فعادتها حيض، وما زاد عليها استحاضة

لقول النبي – صلى الله عليه وسلم – «المستحاضة تدع الصلاة أيام أقرائها» أي: أيام حيضها، ولأن ما رأت في أيامها حيض بيقين، وما زاد على العشرة استحاضة بيقين، وما بين ذلك متردد بين أن يلحق بما قبله فيكون حيضا، فلا تصلي، وبين أن يلحق بما بعده فيكون استحاضة فتصلي، فلا تترك الصلاة بالشك

 وَإِنْ كَانَتْ فِي الْحَيْضِ، فَإِنْ جَاوَزَ الْعَشَرَةَ، فَإِنْ لَمْ يَقَعْ فِي زَمَانِ الْعَادَةِ نِصَابٌ انْتَقَلَتْ زَمَانًا وَالْعَدَدُ بِحَالِهِ يُعْتَبَرُ مِنْ أَوَّلِ مَا رَأَتْ. وَإِنْ وَقَعَ فَالْوَاقِعُ فِي زَمَانِهَا فَقَطْ حَيْضٌ وَالْبَاقِي اسْتِحَاضَةٌ، فَإِنْ كَانَ الْوَاقِعُ مُسَاوِيًا لِعَادَتِهَا عَدَدًا فَالْعَادَةُ بَاقِيَةٌ وَإِلَّا انْتَقَلَتْ الْعَادَةُ عَدَدًا إلَى مَا رَأَتْهُ نَاقِصًا، وَإِنْ لَمْ يُجَاوِزْ الْعَشَرَةَ فَالْكُلُّ حَيْضٌ. فَإِنْ لَمْ يَتَسَاوَيَا صَارَ الثَّانِي عَادَةً وَإِلَّا فَالْعَدَدُ بِحَالِهِ،

                           18th November 2021

السلام عليكم و رحمة الله و بركاته

Question:  I was wondering whether it is possible to give botox treatments and fillers. Eg. To enhance beauty etc?

الجواب حامداً و مصلياً

In the name of Allāh, the Most Gracious, the Most Merciful

Answer

In reference to your query, it is permissible to perform botox and filler treatments as these procedures do not permanently alter ones’ bodily features that does not fall under the category of tagh’yeer. It is merely injecting a substance so to temporarily freeze the muscles. Tagh’yeer means to permanently alter one’s natural features by adding or removing a certain bodily limb for beautification that is contrary to what Allāh Almighty naturally created one upon.[1]. The effects of botox and fillers o the other hand is not permanent and lasts for a month or so. The treatment is continuously performed if the aesthetic effects are desired. It is a non-intrisve method so it does not require a surgical procedure.

To further explain, botox is most commonly associated with reducing muscle tension around certain features of the face enhancing volume and consistency. This is achieved by causing the facial muscles to stiffen and reduce contraction, resulting in an evener skin surface. Botox is semi-permanent usually lasting 3-4 months and requires continuation if one chooses to. It is also used for several other treatments such as excessive sweating, over-reactive bladder and chronic migraines etc.[2]

Dermal filler is similar to botox that enhances and adds plumpness to certain areas of the face particularly the lips, sides of the mouth and cheeks. It can further be used to add volume to the forehead and assist in smoothing out wrinkles. However, as mentioned that botox usually involves injecting a solution containing non-toxic bacteria powder, which is then mixed into a saline dissolvent. The solution contains three main ingredients that are required for a successful outcome, the bacteria, human albumin (which is the donated blood plasma of humans) and sodium chloride. The human plasma is what causes the use of botox to become haram, as it is forbidden to take benefit from any part of the human body for any reasons including aesthetic.[3]

Furthermore, dermal fillers contain calcium hydroxylapatite (which is non-animal derived mineral), hyaluronic acid, Polyalkylimide, Polylactic acid, PMMA.[4] There are different types of dermal filler that are used specifically for enhancing certain areas. Juvéderm filler is made from a hyaluronic acid gel whilst Restylane filler is a non-animal derived hyaluronic acid gel. However, there are fillers such as Collagen which is used to smooth out wrinkles and lines originally made from sanitized cows’ skin.[5]

The following types of fillers are derived specifically from hyaluronic acid with additions of the main ingredients. Sculptra, Captique, Hylaform and Radiesse fillers are permissible to be injected into the skin due to the base ingredient of hyaluronic acid. Some fillers are considered vegan in terms of the ingredients used and are required by law to be tested on animals therefore, removing the vegan-friendly label.[6]

Though botox and filler are not Haram when the conditions are met one should consider the possible side effects and risks of each procedure. Breathing difficulties, bruising, swelling and in severe cases nerve damage. If one does not feel the need to perform these procedures then best avoided. One must understand that from an Islamic perspective they are unnecessary forms of beautification for verily Allah looks at one’s heart and not at his outward appearance. A final point on this is that the above explanation  of botox is based on the current understanding of the procedure and ingredients. If it contains impure ingredients then it will not be permissible at all.

[Allāh Knows Best]

Written by:  Muftiya Gul-e-Maryam         Reviewed by: Mufti Abdul Waheed

Attested by: Shaykh Mufti Saiful Islam

JKN Fatawa Department

[1] Sharah Sahih Bukhari Libn Battaal, باب: المتفلجات للحسن, Vol 9, Pg 167

قال الطبرى: فى هذا الحديث البيان عن رسول الله أنه لا يجوز لامرأة تغيير شىء من خلقها الذى خلقها الله عليه بزيادة فيه أو نقص منه التماس التحسن به لزوج أو غيره، لأن ذلك نقض منها خلقها إلى غير هيئته،

[2]See https://www.medicalnewstoday.com/articles/158647.php

[3] Muheet Al Burhani, Kitab Istihsaan, Vol 5, Pg 373

 وإنما لم يجز الانتفاع بعظم الخنزير والآدمي؛ أما الخنزير فلأنه نجس العين بجميع أجزائه، والانتفاع بالنجس حرام، وأما الآدمي فقد قال بعض مشايخنا: إنه لم يجز الانتفاع بأجزائه لنجاسته، وقال بعضهم: لم يجز الانتفاع به لكرامته وهو الصحيح، فإن الله تعالى كرم بني آدم وفضلهم على سائر الأشياء، وفي الانتفاع بأجزائه نوع إهانة به.

[4] https://www.medicalnewstoday.com/articles/320510.php#what-are-dermal-fillers

[5] Muheet Al Burhani, Kitab Istihsaan, Vol 5, Pg 373

ثم جلد الميتة يطهر بالدباغ، فكذا عظمه يطهر باليبس، فيجوز الانتفاع به، فيجوز التداوي به.
وإنما لم يجز الانتفاع بعظم الخنزير والآدمي؛

[6] https://www.glamourmagazine.co.uk/article/plastic-and-cosmetic-surgery-for-vegans-information