Women

13^th November 2020

السلام عليكم و رحمة الله و بركاته

Question: I wanted to ask if bleaching your eyebrows (lighter or darker) is permissible?

الجواب حامداً و مصلياً

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

Answer

In reference to your query, eyebrow bleaching is a chemical procedure by applying a specific type of cream onto the eyebrows to make the thick and dark hairs lighter in appearance and to take their natural colours out.[1]

It is generally permissible to bleach the eyebrows in order to draw out their natural colour. One must however avoid bleaching them using the colour black for the purpose of covering the white hairs. One must ensure that impure ingredients are not used in the bleaching process. Also, the chemical used should not form a coating over the eyebrow hairs as this would stop water from reaching the hairs hence wudhu and fardh ghusl would not be valid.[2]

[Allāh Knows Best]

Written by:  Apa Sajeda          Reviewed by: Mufti Abdul Waheed

Attested by: Shaykh Mufti Saiful Islam        

JKN Fatawa Department

[1] Pros And Cons Of Eyebrow Bleaching – with Procedure and Side Effects, Available at https://www.beautyglimpse.com/pros-and-cons-of-eyebrow-bleaching-you-must-know-before-giving-it-a-shot [accessed November 2020]

[2] Raddul Muhtar ala Durril Mukhtar, Kitāb Al-Kuntha, Masail Shatta, Vol 6, pg. 756

)قَوْلُهُ جَازَ فِي الْأَصَحِّ) وَهُوَ مَرْوِيٌّ عَنْ أَبِي يُوسُفَ فَقَدْ قَالَ: يُعْجِبُنِي أَنْ تَتَزَيَّنَ لِي امْرَأَتِي كَمَا يُعْجِبُهَا أَنْ أَتَزَيَّنَ لَهَا وَالْأَصَحُّ أَنَّهُ لَا بَأْسَ بِهِ فِي الْحَرْبِ وَغَيْرِهِ وَاخْتَلَفَتْ الرِّوَايَةُ فِي أَنَّ النَّبِيَّ – صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ – فَعَلَهُ فِي عُمْرِهِ وَالْأَصَحُّ لَا وَفَصَّلَ فِي الْمُحِيطِ بَيْنَ الْخِضَابِ بِالسَّوَادِ قَالَ عَامَّةُ الْمَشَايِخِ: إنَّهُ مَكْرُوهٌ وَبَعْضُهُمْ جَوَّزَهُ مَرْوِيٌّ عَنْ أَبِي يُوسُفَ، أَمَّا بِالْحُمْرَةِ فَهُوَ سُنَّةُ الرِّجَالِ وَسِيَّمَا الْمُسْلِمِينَ اهـ مِنَحٌ مُلَخَّصًا وَفِي شَرْحِ الْمَشَارِقِ لِلْأَكْمَلِ وَالْمُخْتَارُ أَنَّهُ – صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ – خَضَّبَ فِي وَقْتٍ، وَتَرَكَهُ فِي مُعْظَمِ الْأَوْقَاتِ، وَمَذْهَبُنَا أَنَّ الصَّبْغَ بِالْحِنَّاءِ وَالْوَسْمَةِ حَسَنٌ كَمَا فِي الْخَانِيَّةِ قَالَ النَّوَوِيُّ: وَمَذْهَبُنَا اسْتِحْبَابُ خِضَابِ الشَّيْبِ لِلرَّجُلِ وَالْمَرْأَةِ بِصُفْرَةٍ أَوْ حُمْرَةٍ وَتَحْرِيمُ خِضَابِهِ بِالسَّوَادِ عَلَى الْأَصَحِّ لِقَوْلِهِ – عَلَيْهِ الصَّلَاةُ وَالسَّلَامُ – «غَيِّرُوا هَذَا الشَّيْبَ وَاجْتَنِبُوا السَّوَادَ

Ibn Nujaym, Bahr Raiq, Kitabul Karahiya, Vol 8, Pg. 208

وَلَا بَأْسَ بِخِضَابِ الرَّأْسِ وَاللِّحْيَةِ بِالْحِنَّاءِ وَالْوَشْمَةِ لِلرِّجَالِ وَالنِّسَاءِ لِأَنَّ ذلك سَبَبٌ لِزِيَادَةِ الرَّغْبَةِ وَالْمَحَبَّةِ بين الزَّوْجَيْنِ

 Maraqi Al Falah, Fasl Fe Tamam Ahkam Wudhu, Vol 1, Pg. 30-31

افترض أي” وجب بتغميضها العين بخارج ورمص وشمع” كعجين االجسد إلى يصل أن” الماء يمنع شيء أي غسل ما تحته بعد إزالته المانع

8th October 2020

 Question: If a pregnant women experiences bleeding, thereafter she learns she is going through a miscarriage, will this bleeding be counted as haiz – periods – or nifaas -post natal bleeding?  Also, will the ruling be any different if she was miscarrying twins or multiple babies?

الجواب حامداً و مصلياً

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

Answer

To begin with as a general note, normally any bleeding a pregnant woman experiences is not classed as periods regardless of the number of days she bleeds. This is based on the report of Sayyidah A’isha radhiyallahu anha who said that a pregnant woman does not menstruate when she sees blood.[1] Furthermore, scholars explain that when a woman conceives, her womb is blocked (due to carrying the foetus) which suggests that the bleeding she sees maybe due to reasons other than the cause of menstrual bleeding. [2] As a result, the laws of menstruation during this state do not apply for instance, praying Salāh etc.

The case however is different when she is experiencing a miscarriage. There are many reasons why a woman has a miscarriage but mostly it is due to a genetic disorder in the baby for instance the chromosomes which help the baby to develop are either too many or not enough.[3]  In reference to your case, the ruling would vary depending on the age of the foetus. If the bodily limbs of the foetus were fully developed and the soul of life has entered it which according to a sound Hadith occurs after 120 days (four months) then the bleeding she sees will be classed as nifas (post-natal) bleeding. If the miscarriage occurred before four months and the bleeding during her early pregnancy was because she was going through a miscarriage then this will be classed as menstrual bleeding provided that she bleeds minimum of three days and night that was preceded with a complete pure period. If she bleeds for less than three days and nights then it will be Istihadhah (dysfunctional bleeding).[4]  The ruling remains the same if she had twins or multiple babies if the miscarriage occurred around the same time because this takes the rulings as one single gestation period.[5]

[Allãh Knows Best]

Written and researched by (Mufti) Abdul Waheed

Answer Attested by Shaykh Mufti Saiful Islam

JKN Fatawa Department

[1] Bayhaqi, Sunnan al-Kubra, No: 1543

بَابُ الْحَيْضِ عَلَى الْحَمْلِ

وَأَخْبَرَنَا أَبُو عَبْدِ اللهِ الْحَافِظُ، أنا أَبُو بَكْرِ بْنُ إِسْحَاقَ، أنا إِبْرَاهِيمُ بْنُ إِسْحَاقَ الْحَرْبِيُّ، نا أَبُو نُعَيْمٍ، وَالْحَوْضِيُّ قَالَا: نا مُحَمَّدُ بْنُ رَاشِدٍ، عَنْ سُلَيْمَانَ بْنِ مُوسَى، عَنْ عَطَاءِ بْنِ أَبِي رَبَاحٍ، عَنْ عَائِشَةَ رَضِيَ اللهُ عَنْهَا قَالَتْ: ” الْحَامِلُ لَا تَحِيضُ إِذَا رَأَتِ الدَّمَ فَلْتَغْتَسِلْ وَتُصَلِّي

[2] Kasān, Badā’i Sanāi, Kitāb at-Tahārah, vol 1 p. 298

[الِاسْتِحَاضَة وَأَحْكَامُهَا]

دَمُ الْحَامِلِ لَيْسَ بِحَيْضٍ، وَإِنْ كَانَ مُمْتَدًّا عِنْدَنَا وَقَالَ الشَّافِعِيُّ: هُوَ حَيْضٌ فِي حَقِّ تَرْكِ الصَّوْمِ، وَالصَّلَاةِ، وَحُرْمَةِ الْقُرْبَانِ لَا فِي حَقِّ أَقْرَاءِ الْعِدَّةِ،…….. ………(وَلَنَا) قَوْلُ عَائِشَةَ – رَضِيَ اللَّهُ عَنْهَا – الْحَامِلُ لَا تَحِيضُ، وَمِثْلُ هَذَا لَا يُعْرَفُ بِالرَّأْيِ فَالظَّاهِرُ أَنَّهَا قَالَتْهُ سَمَاعًا مِنْ رَسُولِ اللَّهِ – صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ – وَلِأَنَّ الْحَيْضَ اسْمٌ لِلدَّمِ الْخَارِجِ مِنْ الرَّحِمِ، وَدَمُ الْحَامِلِ لَا يَخْرُجُ مِنْ الرَّحِمِ لِأَنَّ اللَّهَ تَعَالَى أَجْرَى الْعَادَةَ أَنَّ الْمَرْأَةَ إذَا حَبِلَتْ يَنْسَدُّ فَمُ الرَّحِمِ، فَلَا يَخْرُجُ مِنْهُ شَيْءٌ فَلَا يَكُونُ حَيْضًا

[3] See the NHS website on the effects of miscarriage, https://www.nhs.uk/conditions/Miscarriage/ [accessed 7th October 2020]

[4] Fatawa Hindiyyah, Kitāb at-Tahārah, vol 1, p. 37

[الْفَصْلُ الثَّانِي فِي النِّفَاسِ]

السَّقْطُ إنْ ظَهَرَ بَعْضُ خَلْقِهِ مِنْ أُصْبُعٍ أَوْ ظُفْرٍ أَوْ شَعْرِ وَلَدٍ فَتَصِيرُ بِهِ نُفَسَاءَ. هَكَذَا فِي التَّبْيِينِ وَإِنْ لَمْ يَظْهَرْ شَيْءٌ مِنْ خَلْقِهِ فَلَا نِفَاسَ لَهَا فَإِنْ أَمْكَنَ جَعْلُ الْمَرْئِيِّ حَيْضًا يُجْعَلُ حَيْضًا وَإِلَّا فَهُوَ اسْتِحَاضَةٌ. وَإِنْ رَأَتْ دَمًا قَبْلَ إسْقَاطِهِ وَدَمًا بَعْدَهُ فَإِنْ كَانَ مُسْتَبِينَ الْخَلْقِ فَمَا رَأَتْهُ قَبْلَهُ لَا يَكُونُ حَيْضًا وَهِيَ نُفَسَاءُ فِيمَا رَأَتْهُ بَعْدَهُ وَإِنْ لَمْ يَكُنْ مُسْتَبِينَ الْخَلْقِ فَمَا رَأَتْهُ قَبْلَ الْإِسْقَاطِ حَيْضٌ إنْ أَمْكَنَ جَعْلُهُ حَيْضًا هَكَذَا فِي النِّهَايَةِ

Durrul Mukhtār wa hashiyah Ibn Ābideen Shāmi, Kitāb at-Tahārah, vol 1 p. 302-303

It is important to note that jurists do acknowledge that bodily limbs form before 120 days. The ruling however is determined not merely by the formation of the limbs but during ensoulment as well because it is at this point that the foetus is defined as a living being.

بَابُ الْحَيْضِ

(ظَهَرَ بَعْضُ خَلْقِهِ كَيَدٍ أَوْ رِجْلٍ) أَوْ أُصْبُعٍ أَوْ ظُفُرٍ أَوْ شَعْرٍ، وَلَا يَسْتَبِينُ خَلْقُهُ إلَّا بَعْدَ مِائَةٍ وَعِشْرِينَ يَوْمًا (وَلَدٌ) حُكْمًا (فَتَصِيرُ) الْمَرْأَةُ (بِهِ نُفَسَاءَ وَالْأَمَةُ أُمَّ وَلَدٍ وَيَحْنَثُ بِهِ) فِي تَعْلِيقِهِ وَتَنْقَضِي بِهِ الْعِدَّةُ، فَإِنْ لَمْ يَظْهَرْ لَهُ شَيْءٌ فَلَيْسَ بِشَيْءٍ، وَالْمَرْئِيُّ حَيْضٌ إنْ دَامَ ثَلَاثًا وَتَقَدَّمَهُ طُهْرٌ تَامٌّ وَإِلَّا اسْتِحَاضَةٌ

مَطْلَبٌ فِي أَحْوَالِ السِّقْطِ وَأَحْكَامِهِ وَأَمَّا مَعْنًى فَلِأَنَّ الْمَقْصُودَ سُقُوطُ الْوَلَدِ سَوَاءٌ سَقَطَ بِنَفْسِهِ أَوْ أَسْقَطَهُ غَيْرُهُ ح (قَوْلُهُ وَلَا يَسْتَبِينُ خَلْقُهُ إلَخْ) قَالَ فِي الْبَحْرِ: الْمُرَادُ نَفْخُ الرُّوحِ وَإِلَّا فَالْمُشَاهَدُ ظُهُورُ خَلْقِهِ قَبْلَهَا اهـ وَكَوْنُ الْمُرَادِ بِهِ مَا ذُكِرَ مَمْنُوعٌ. وَقَدْ وَجَّهَهُ فِي الْبَدَائِعِ وَغَيْرِهَا بِأَنَّهُ يَكُونُ أَرْبَعِينَ يَوْمًا نُطْفَةً وَأَرْبَعِينَ عَلَقَةً وَأَرْبَعِينَ مُضْغَةً. وَعِبَارَتُهُ فِي عِقْدِ الْفَرَائِدِ قَالُوا: يُبَاحُ لَهَا أَنْ تُعَالِجَ فِي اسْتِنْزَالِ الدَّمِ مَا دَامَ الْحَمْلُ مُضْغَةً أَوْ عَلَقَةً وَلَمْ يُخْلَقْ لَهُ عُضْوٌ، وَقَدَّرُوا تِلْكَ الْمُدَّةَ بِمِائَةٍ وَعِشْرِينَ يَوْمًا، وَإِنَّمَا أَبَاحُوا ذَلِكَ؛ لِأَنَّهُ لَيْسَ بِآدَمِيٍّ. اهـ كَذَا فِي النَّهْرِ. أَقُولُ: لَكِنْ يُشْكِلُ عَلَى ذَلِكَ قَوْلُ الْبَحْرِ: إنَّ الْمُشَاهَدَ ظُهُورُ خَلْقِهِ قَبْلَ هَذِهِ الْمُدَّةِ، وَهُوَ مُوَافِقٌ لِمَا فِي بَعْضِ رِوَايَاتِ الصَّحِيحِ «إذَا مَرَّ بِالنُّطْفَةِ ثِنْتَانِ وَأَرْبَعُونَ لَيْلَةً بَعَثَ اللَّهُ إلَيْهَا مَلَكًا فَصَوَّرَهَا وَخَلَقَ سَمْعَهَا وَبَصَرَهَا وَجِلْدَهَا» وَأَيْضًا هُوَ مُوَافِقٌ لِمَا ذَكَرَهُ الْأَطِبَّاءُ

فَقَدْ ذَكَرَ الشَّيْخُ دَاوُد فِي تَذْكِرَتِهِ أَنَّهُ يَتَحَوَّلُ عِظَامًا مُخَطَّطَةً فِي اثْنَيْنِ وَثَلَاثِينَ يَوْمًا إلَى خَمْسِينَ، ثُمَّ يَجْتَذِبُ الْغِذَاءَ وَيَكْتَسِي اللَّحْمَ إلَى خَمْسٍ وَسَبْعِينَ، ثُمَّ تَظْهَرُ فِيهِ الْغَاذِيَةُ وَالنَّامِيَةُ وَيَكُونُ كَالنَّبَاتِ إلَى نَحْوِ الْمِائَةِ، ثُمَّ يَكُونُ كَالْحَيَوَانِ النَّائِمِ إلَى عِشْرِينَ بَعْدَهَا فَتُنْفَخُ فِيهِ الرُّوحُ الْحَقِيقِيَّةُ الْإِنْسَانِيَّةُ. اهـ مُلَخَّصًا.

نَعَمْ نَقَلَ بَعْضُهُمْ أَنَّهُ اتَّفَقَ الْعُلَمَاءُ عَلَى أَنَّ نَفْخَ الرُّوحِ لَا يَكُونُ إلَّا بَعْدَ أَرْبَعَةِ أَشْهُرٍ أَيْ عَقِبَهَا كَمَا صَرَّحَ بِهِ جَمَاعَةٌ. وَعَنْ ابْنِ عَبَّاسٍ أَنَّهُ بَعْدَ أَرْبَعَةِ أَشْهُرٍ وَعَشْرَةِ أَيَّامٍ وَبِهِ أَخَذَ أَحْمَدُ، وَلَا يُنَافِي ذَلِكَ ظُهُورَ الْخَلْقِ قَبْلَ ذَلِكَ؛ لِأَنَّ نَفْخَ الرُّوحِ إنَّمَا يَكُونُ بَعْدَ الْخَلْقِ،

Also see Mufti Mahmoodul Hasan Gangohi, Fatawa Mahmoodiyyah vol 5, p. 199, Mufti Rasheed Ahmad Ludhiyanwi, Ahsanul Fatawa, vol 2, p. 71-72

[5] Fatawa Hindiyyah, Kitāb at-Tahārah, vol 1, p. 37

[الْفَصْلُ الثَّانِي فِي النِّفَاسِ]

وَنِفَاسُ التَّوْأَمَيْنِ مِنْ الْأَوَّلِ. كَذَا فِي الْكَافِي وَشَرْطُ التَّوْأَمَيْنِ أَنْ يَكُونَ بَيْنَ الْوَلَدَيْنِ أَقَلَّ مِنْ سِتَّةِ أَشْهُرٍ وَإِذَا كَانَ بَيْنَهُمَا سِتَّةُ أَشْهُرٍ أَوْ أَكْثَرُ فَهُمَا حَمْلَانِ وَنِفَاسَانِ.

وَإِنْ وَلَدَتْ ثَلَاثَةً بَيْنَ الْأَوَّلِ وَالثَّانِي أَقَلَّ مِنْ سِتَّةِ أَشْهُرٍ وَكَذَلِكَ بَيْنَ الثَّانِي وَالثَّالِثِ لَكِنْ بَيْنَ الْأَوَّلِ وَالثَّالِثِ أَكْثَرُ مِنْ سِتَّةِ أَشْهُرٍ فَالصَّحِيحُ أَنَّهُ يُجْعَلُ حَمْلًا وَاحِدًا. كَذَا فِي التَّبْيِينِ.

                                                                                                                                                                                                                                                                22nd June 2020

السلام عليكم و رحمة الله و بركاته

Question: What is the ruling regarding laser hair removal?

الجواب حامداً و مصلياً

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

Answer:

In reference to your query laser hair removal is a cosmetic procedure that uses a powerful laser or intense pulsed light (IPL) to remove unwanted hair. This light source heats and destroys hair follicles in the skin, that disrupts hair growth.[1] It is permissible for a woman to remove any bodily and facial hair – except for the eyebrows – via any method such as laser hair removal, waxing, shaving etc as no clear prohibition of removing any bodily hair is reported in the Hadeeth as long as the treatment does not harm the person in any way.[2]

It must be noted that if she needs to remove the hair of the area between her navel and knees then it will not be permissible for anyone else other than herself or her husband to remove it as this area is classed as her awrah – private area – to other women which cannot be shown to anyone, except to her husband.[3]

[Allāh Knows Best]

Written by:  Apa Sajeda        Reviewed by: Mufti Abdul Waheed

Attested by: Shaykh Mufti Saiful Islam

JKN Fatawa Department

[1] https://www.nhs.uk/conditions/cosmetic-procedures/laser-hair-removal/

[2]Ibn Abideen shami, Radul Muhtar ala Durril Mukhtar, Kitabul Hazr wal Ibaha, vol 6, pg 373

( قَوْلُهُ وَالنَّامِصَةُ إلَخْ ) ذَكَرَهُ فِي الِاخْتِيَارِ أَيْضًا وَفِي الْمُغْرِبِ .
النَّمْصُ : نَتْفُ الشَّعْرِ وَمِنْهُ الْمِنْمَاصُ الْمِنْقَاشُ ا هـ وَلَعَلَّهُ مَحْمُولٌ عَلَى مَا إذَا فَعَلَتْهُ لِتَتَزَيَّنَ لِلْأَجَانِبِ ، وَإِلَّا فَلَوْ كَانَ فِي وَجْهِهَا شَعْرٌ يَنْفِرُ زَوْجُهَا عَنْهَا بِسَبَبِهِ ، فَفِي تَحْرِيمِ إزَالَتِهِ بُعْدٌ ، لِأَنَّ الزِّينَةَ لِلنِّسَاءِ مَطْلُوبَةٌ لِلتَّحْسِينِ ، إلَّا أَنْ يُحْمَلَ عَلَى مَا لَا ضَرُورَةَ إلَيْهِ لِمَا فِي نَتْفِهِ بِالْمِنْمَاصِ مِنْ الْإِيذَاءِ .
وَفِي تَبْيِينِ الْمَحَارِمِ إزَالَةُ الشَّعْرِ مِنْ الْوَجْهِ حَرَامٌ إلَّا إذَا نَبَتَ لِلْمَرْأَةِ لِحْيَةٌ أَوْ شَوَارِبُ فَلَا تَحْرُمُ إزَالَتُهُ بَلْ تُسْتَحَبُّ ا هـ ، وَفِي التَّتَارْخَانِيَّة عَنْ الْمُضْمَرَاتِ : وَلَا بَأْسَ بِأَخْذِ الْحَاجِبَيْنِ وَشَعْرِ وَجْهِهِ مَا لَمْ يُشْبِهْ الْمُخَنَّثَ ا هـ وَمِثْلُهُ فِي الْمُجْتَبَى تَأَمَّلْ

Saheeh al-Bukhari

عن علقمة قال لعن عبد الله الواشمات والمتنمصات والمتفلجات للحسن المغيرات خلق الله فقالت أم يعقوب ما هذا ؟ قال عبد الله وما لي لا ألعن من لعن رسول الله وفي كتاب الله ؟ قالت والله لقد قرأت ما بين اللوحين فما وجدته قال والله لئن قرأتيه لقد وجدتيه { وما آتاكم الرسول فخذوه وما نهاكم عنه فانتهوا }

[3] Fatawa Hindiyya, Kitabul Karahiyah, vol 5, p327

وَأَمَّا بَيَانُ الْقِسْمِ الثَّانِي) فَنَقُولُ: نَظَرُ الْمَرْأَةِ إلَى الْمَرْأَةِ كَنَظَرِ الرَّجُلِ إلَى الرَّجُلِ، كَذَا فِي الذَّخِيرَةِ. وَهُوَ الْأَصَحُّ، هَكَذَا فِي الْكَافِي. وَلَا يَجُوزُ لِلْمَرْأَةِ أَنْ تَنْظُرَ إلَى بَطْنِ امْرَأَةٍ عَنْ شَهْوَةٍ، كَذَا فِي السِّرَاجِيَّةِ. وَلَا يَنْبَغِي لِلْمَرْأَةِ الصَّالِحَةِ أَنْ تَنْظُرَ إلَيْهَا الْمَرْأَةُ الْفَاجِرَةُ؛ لِأَنَّهَا تَصِفُهَا عِنْدَ الرِّجَالِ فَلَا تَضَعُ جِلْبَابَهَا، وَلَا خِمَارَهَا عِنْدَهَا، وَلَا يَحِلُّ أَيْضًا لِامْرَأَةٍ مُؤْمِنَةٍ أَنْ تَكْشِفَ عَوْرَتَهَا عِنْدَ أَمَةٍ مُشْرِكَةٍ أَوْ كِتَابِيَّةٍ إلَّا أَنْ تَكُونَ أَمَةً لَهَا، كَذَا فِي السِّرَاجِ الْوَهَّاجِ.

2^nd June 2020

السلام عليكم و رحمة الله و بركاته

Question: What is the ruling for a woman who reaches a climax (orgasms but no ejaculation) due to clitoral stimulation (from her husband) through fore playing, hugging, fondling etc without actual intercourse.

1. Is ghusl necessary?
2. Will her fast be invalidated.
3. If so, is kaffarah necessary? or qadha sufficient. Kindly provide a detailed response.

الجواب حامداً و مصلياً

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

Answer:

In reference to your query, please note that there are a few stages which lead to orgasm.

1- Arousal- Feeling sexual pleasure and excitement due to sexual activity such as clitoral stimulation and an erection in the case with men.

2- Plateau- This is when the orgasm ascends, and the body prepares for the orgasm.

4- Orgasm- An orgasm is a feeling of intense pleasure felt due to sexual activity. It is an intensely pleasurable release of sexual tension accompanied with contractions of the genital muscles. Some women and most men will ejaculate during an orgasm. After an orgasm, there will be a refractory period where a person will not be able to have another orgasm.

5- Ejaculation- Release of seminal fluid. [1]

In order to understand the ruling of each stage, the following terms for fluid discharged during foreplay or sexual intercourse must be noted.

1. Madhi -pre-seminal fluid – which is a thin white fluid, or a thin clear odourless fluid. This breaks wudhu but does not render ghusl as wajib (compulsory).
2. Mani -seminal ejaculation- this is thick white fluid for men. For women, it is a yellow thin fluid as mentioned in the hadeeth. [2] This makes ghusl wajib

It must be noted that there is no difference in the rulings in whichever manner sexual pleasure is experienced followed by seminal ejaculation whether during wakefulness or sleep; whether through foreplay, masturbation, sexual thoughts or a wet dream. [3]

Regarding the rulings, sexual excitement is attained either due to foreplay etc or actual sexual relationship with penetration. The rulings vary in both scenarios and depend on whether ejaculation took place or not. We begin with the injunction of the former i.e. stimulation through foreplay etc first. The stages of arousal and plateau through stimulation does not in principle break the fast nor renders ghusl wajib but necessitates wudhu if madhi was discharged. During the stage of arousal, clitoral stimulation may take place and this is when the clitoris (part of a woman’s private parts) is touched for sexual pleasure. Clitoral stimulation in itself does not break wudhu nor the fast. A woman deriving pleasure from clitoral stimulation is more or less the same as a man having an erection during sexual pleasure. Just as an erection in itself without any fluid discharge does not break wudhu nor the fast and nor makes ghusl wajib then likewise, clitoral stimulation does not necessitate ghusl, wudhu nor breaks her fast. If she discharges madhi (white or clear pre-seminal fluid) then just wudhu is necessary. Like stimulation, the stage of orgasm that follows through foreplay without seminal ejaculation in itself does not make ghusl compulsory nor does it invalidate the fast.[4] When the Quran mentions the ruling of ghusl, it says that do ghusl if you are in the state of janabat. Janabat, as the scholars explain, is the state of seminal ejaculate (inzaal) with pleasure (ladhat & shawat). This explains both seminal ejaculation and pleasure are conditional for ghusl to become wajib.[5] Hence if there is a mere pleasure but no ejaculation then ghusl does not apply. Although orgasm is a sign of a person’s desires being fulfilled, mere fulfilment of desire without ejaculation does not make ghusl necessary and nor is that fast broken because the condition of ejaculation (inzaal) is not present.

The Hanafi jurists cite a particular but relevant ruling that if a woman has a wet dream and during the dream, she felt her desires being fulfilled and experiences the same pleasure of sexual climax (like orgasm) but did not ejaculate then she will not have to do ghusl. This demonstrates that sexual climax and orgasm without ejaculation does not make ghusl necessary (nor breaks the fast as mentioned above).[6] Fatawa Mahmoodia also discusses that if during foreplay a woman’s body is filled with sexual excitement and reaches orgasm but does not ejaculate seminal fluid then ghusl is not compulsory on her. Also, it has been mentioned that if a man fulfils his desire by rubbing his penis on to his thigh but does not ejaculate seminal fluid then ghusl is not wajib on him. Again, this shows that fulfilling one’s desire to its peak without ejaculation does not render ghusl wajib.[7]

So to summarise, the following scenarios and rulings regarding clitoris stimulation or orgasm with women without real sexual intercourse are,

• Stimulation without any discharge of madhi (pre-seminal fluid) or mani (seminal fluid – yellowish discharge) does not break wudhu, fast and nor ghusl become wajib.
• Stimulation or orgasm with a discharge of madhi only but no ejaculation of seminal fluid i.e. mani. In this case, wudhu will break but it does not necessitate ghusl nor does it break the fast.[8]
• Stimulation or orgasm with the discharge of mani makes ghusl necessary and also breaks the fast but only qadha and not kaffarah.[9]
• Reaching sexual climax with the discharge of fluid however one is not sure if this fluid is mani or madhi then ghusl will be wajib as a precaution, the fast will break and just qadha becomes necessary.[10]

So to conclude, the situation mentioned in your question about clitoris stimulation or orgasm without seminal ejaculation does not make ghusl wajib, nor does it break the fast.

The above discussion was in reference to sexual pleasure without actual intercourse. If actual intercourse did take place then mere penetration in either of the two passages necessitates ghusl and breaks the fast regardless if there was seminal ejaculation or not or whether sexual stimulation and orgasm did exist or not. According to a prophetic Hadeeth, just the meeting of the two private parts with penetration necessitates ghusl. Likewise, the fast breaks and both qadha and kaffarah become necessary.[11]

[Allāh Knows Best]

Written by:  Apa Sajeda          Reviewed by: Mufti Abdul Waheed

Attested by: Shaykh Mufti Saiful Islam      

JKN Fatawa Department

[1] See the links for more details.

https://www.nhs.uk/common-health-questions/sexual-health/what-is-an-orgasm/

https://www.medicalnewstoday.com/articles/232318

https://www.everydayhealth.com/sexual-health/the-male-orgasm.aspx

[2] Mishkat al-Masabeeh, Kitab Altahara, Bab Alghusl, Pg 48

….. ماء الرجل غليظ ابيض و ماء المرأة رقيق اصفر

Ibn Abideen, Raddul Muhtar, Kitab Taharah, Baab ghusl, Vol 1, p. 151

وَفُرِضَ) الْغُسْلُ (عِنْدَ) خُرُوجِ (مَنِيٍّ) مِنْ الْعُضْوِ وَإِلَّا فَلَا يُفْرَضُ اتِّفَاقًا؛ لِأَنَّهُ فِي حُكْمِ الْبَاطِنِ (مُنْفَصِلٍ عَنْ مَقَرِّهِ) هُوَ صُلْبُ الرَّجُلِ وَتَرَائِبُ الْمَرْأَةِ، وَمَنِيُّهُ أَبْيَضُ وَمَنِيُّهَا أَصْفَرُ،

[3] Fatawa Hindiyya, Kitab Altaharah, Vol 1, pg. 17

لْفَصْلُ الثَّالِثُ فِي الْمَعَانِي الْمُوجِبَةِ لِلْغُسْلِ وَهِيَ ثَلَاثَةٌ) مِنْهَا الْجَنَابَةُ وَهِيَ تَثْبُتُ بِسَبَبَيْنِ أَحَدُهُمَا خُرُوجُ الْمَنِيِّ عَلَى وَجْهِ الدَّفْقِ وَالشَّهْوَةِ مِنْ غَيْرِ إيلَاجٍ بِاللَّمْسِ أَوْ النَّظَرِ أَوْ الِاحْتِلَامِ أَوْ الِاسْتِمْنَاءِ مِنْ الرَّجُلِ وَالْمَرْأَةِ فِي النَّوْمِ وَالْيَقَظَةِ

[4] Ibn Nujaym, Bahr Alraiq, Kitaab Altahara, Vol 1, p. 106

خُرُوجَ مَنِيِّهَا إلَى فَرْجِهَا الْخَارِجِ شَرْطٌ لِوُجُوبِ الْغُسْلِ عَلَيْهَا، وَعَلَيْهِ الْفَتْوَى كَذَا فِي مِعْرَاجِ الدِّرَايَةِ

Ibn Abideen, Raddul Muhtar, Kitab Sawm, Vol 2, p. 398

 (أو جامع فيما دون الفرج ولم ينزل)

يعني في غير السبيلين

(قوله: ولم ينزل) .

أما لو أنزل قضى فقط كما سيذكره المصنف أي بلا كفارة قال في الفتح وعمل المرأتين كعمل الرجال جماع أيضا فيما دون الفرج لا قضاء على واحدة منهما إلا إذا أنزلت ولا كفارة مع الإنزال. اهـ. (قوله: يعني في غير السبيلين) أشار لما في الفتح حيث قال أراد بالفرج كلا من القبل والدبر، فما دونه حينئذ التفخيذ والتبطين اهـ أي؛ لأن الفرج لا يشمل الدبر لغة وإن شمله حكما قال في المغرب الفرج قبل الرجل والمرأة باتفاق أهل اللغة ثم قال وقوله القبل والدبر كلاهما فرج يعني في الحكم.

Ibn Nujaym, Bahr Al-Rraiq, Kitaab Altahara, Vol 1, p. 81

أَنَّ الْوُضُوءَ يَجِبُ عَلَى الْمَرْأَةِ مِنْ الْمُبَاشَرَةِ أَيْضًا قَالَ وَلَمْ أَقِفْ عَلَيْهِ إلَّا فِي الْقُنْيَةِ، وَفِيهِ تَأَمُّلٌ، فَإِنَّهُمْ لَمْ يَذْكُرُوا فِي مُبَاشَرَةِ الرَّجُلِ لِلْمَرْأَةِ عَلَى قَوْلِهِمَا إلَّا عَلَى الرَّجُلِ اهـ.
وَقَدْ يُقَالُ لَا حَاجَةَ إلَى التَّنْصِيصِ عَلَى الْحُكْمِ فِي الْمَرْأَةِ، فَإِنَّ مِنْ الْمَعْلُومِ أَنَّ كُلَّ حُكْمٍ ثَبَتَ لِلرِّجَالِ ثَبَتَ لِلنِّسَاءِ؛ لِأَنَّهُنَّ شَقَائِقُ الرِّجَالِ إلَّا مَا نُصَّ عَلَيْهِ قَالَ فِي الْمُسْتَصْفَى الْأَصْلُ فِي النِّسَاءِ أَنْ لَا يُذْكَرْنَ؛ لِأَنَّ مَبْنَى حَالِهِنَّ عَلَى السَّتْرِ؛ وَلِهَذَا لَمْ يُذْكَرْنَ فِي الْقُرْآنِ حَتَّى شَكَوْنَ فَنَزَلَ قَوْله تَعَالَى {إِنَّ الْمُسْلِمِينَ وَالْمُسْلِمَاتِ} [الأحزاب: ٣٥] إلَّا إذَا كَانَ الْحُكْمُ مَخْصُوصًا بِهِنَّ كَمَسْأَلَةِ الصَّغِيرَةِ الْآتِيَةِ فِي الْغُسْلِ.

[5] Inayah, Kitab Taharah, Vol 1, Pg. 61

وَلَنَا أَنَّ الْأَمْرَ بِالتَّطْهِيرِ يَتَنَاوَلُ الْجُنُبَ لِقَوْلِهِ تَعَالَى {وَإِنْ كُنْتُمْ جُنُبًا فَاطَّهَّرُوا} [المائدة: ٦] وَالْجُنُبُ فِي اللُّغَةِ مَنْ خَرَجَ مِنْهُ الْمَنِيُّ عَلَى وَجْهِ الشَّهْوَةِ، يُقَالُ أَجْنَبَ الرَّجُلُ: إذَا قَضَى شَهْوَتَهُ مِنْ الْمَرْأَةِ، فَالْأَمْرُ بِالتَّطْهِيرِ يَتَنَاوَلُ مَنْ خَرَجَ مِنْهُ الْمَنِيُّ عَلَى وَجْهِ الشَّهْوَةِ، وَغَيْرُهُ لَيْسَ فِي مَعْنَاهُ فَلَا يُقَاسُ عَلَيْهِ وَلَا يَلْحَقُ بِهِ

Inayah, Kitab Taharah, Vol 1, Pg. 60

قَالَ (وَالْمَعَانِي الْمُوجِبَةُ لِلْغُسْلِ إنْزَالُ الْمَنِيِّ عَلَى وَجْهِ الدَّفْقِ وَالشَّهْوَةِ مِنْ الرَّجُلِ وَالْمَرْأَةِ حَالَةَ النَّوْمِ وَالْيَقِظَةِ)

Imam Qurtubi, Tafseer Qurtubi

ورجل جُنُب: غريب. والجنابة مخالطة الرّجل المرأة. التاسعة ـ والجمهور من الأُمّة على أن الجُنُب هو غير الطاهر من إنزال أو مجاوزة خِتانٍ. وروِي عن بعض الصحابة ألاّ غسل إلاّ من إنزال لقوله عليه السلام: ” إنما الماء من الماء ” أخرجه مسلم.

Tafseer Jalalyn

{ وَلاَ جُنُباً } بإيلاج أو إنزال ونصبه على الحال وهو يطلق على المفرد وغيره

[6] Fathul Qadeer, Kitaab Altaharah, Vol 1 pg. 62

وَلَوْ احْتَلَمَتْ وَوَجَدَتْ لَذَّةَ الْإِنْزَالِ لَكِنْ لَمْ يَخْرُجْ مَاؤُهَا إلَى فَرْجِهَا الظَّاهِرِ لَا غُسْلَ عَلَيْهَا فِي ظَاهِرِ الرِّوَايَةِ. قَالَ الْحَلْوَانِيُّ: وَبِهِ يُؤْخَذُ

وَلَوْ تَذَكَّرَ الِاحْتِلَامَ وَالشَّهْوَةَ وَلَمْ يَرَ بَلَلًا لَا يَجِبُ اتِّفَاقًا،…..

Fatawa hindiyya, Kitab al Tahara, Vol 1, Pg 17

وَلَوْ تَذَكَّرَ الِاحْتِلَامَ وَلَذَّةَ الْإِنْزَالِ وَلَمْ يَرَ بَلَلًا لَا يَجِبُ عَلَيْهِ الْغُسْلُ وَالْمَرْأَةُ كَذَلِكَ فِي ظَاهِرِ الرِّوَايَةِ؛ لِأَنَّ خُرُوجَ مَنِيِّهَا إلَى فَرْجِهَا الْخَارِجِ شَرْطٌ لِوُجُوبِ الْغُسْلِ عَلَيْهَا وَعَلَيْهِ الْفَتْوَى. هَكَذَا فِي مِعْرَاجِ الدِّرَايَةِ

[7] Mufti Ganghohi, Fatawa Mahmodiya, Kitab Altahara, Vol 8, pg. 151– 152

اگر ععورت مرد سے لپٹی چمٹی ہے پھر جوش چڑھتا ہے بغیر دخول طبیعت بھڑ جاتی ہے اور خواہش جاتی رہتی ہے لیکن منی نہیں نکلتی نظر آتی ہے ۔۔۔۔۔۔۔؟     جواب: غسل واجب نہیں ہوگا۔

۔۔۔۔۔۔ اپنے زانوؤں سے ذکر کو رگڑ کر شہوت زائل کرتا ہے لیکن منی کا خروج نہیں کرتا۔۔۔۔۔ جواب: غسل واجب نہیں ہوگا۔

[8] Jawharatun Niyarah Kitab Al-Sawm, vol, p.139

قَوْلُهُ فَإِنْ أَنْزَلَ بِقُبْلَةٍ أَوْ لَمْسٍ فَعَلَيْهِ الْقَضَاءُ دُونَ الْكَفَّارَةِ) لِوُجُودِ مَعْنَى الْجِمَاعِ وَهُوَ الْإِنْزَالُ عَنْ شَهْوَةٍ بِالْمُبَاشَرَةِ وَأَمَّا الْكَفَّارَةُ فَتَفْتَقِرُ إلَى كَمَالِ الْجِنَايَةِ لِأَنَّهَا عُقُوبَةٌ فَلَا يُعَاقَبُ بِهَا إلَّا بَعْدَ بُلُوغِ الْجِنَايَةِ نِهَايَتَهَا وَلَمْ تَبْلُغْ نِهَايَتَهَا لِأَنَّ نِهَايَتَهَا الْجِمَاعُ فِي الْفَرْجِ وَإِنْ لَمَسَ مِنْ وَرَاءِ حَائِلٍ إنْ وَجَدَ حَرَارَةَ الْبَدَنِ وَأَنْزَلَ أَفْطَرَ وَإِنْ لَمْ يَجِدْ حَرَارَةَ الْبَدَنِ لَا يُفْطِرُ وَإِنْ أَنْزَلَ إذَا كَانَ الْحَائِلُ ضَعِيفًا وَعَلَى هَذَا حُرْمَةُ الْمُصَاهَرَةِ وَلَوْ قَبَّلَتْ الصَّائِمَةُ زَوْجَهَا فَأَنْزَلَتْ أَفْطَرَتْ وَكَذَا إذَا أَنْزَلَ هُوَ وَإِنْ أَمَذَى أَوْ أَمَذَتْ لَا يَفْسُدُ الصَّوْمُ

Jawharatun Niyarah Kitab Al-Sawm, vol, p.138

(قَوْلُهُ فَإِنْ نَامَ فَاحْتَلَمَ لَمْ يُفْطِرْ) لِقَوْلِهِ – عَلَيْهِ الصَّلَاةُ وَالسَّلَامُ – «ثَلَاثٌ لَا يُفْطِرْنَ الصَّائِمَ الْقَيْءُ وَالْحِجَامَةُ وَالِاحْتِلَامُ» وَلِأَنَّهُ لَمْ يُوجَدْ صُورَةُ الْجِمَاعِ وَلَا مَعْنَاهُ وَهُوَ الْإِنْزَالُ عَنْ شَهْوَةٍ بِالْمُبَاشَرَةِ

https://www.issm.info/sexual-health-qa/do-women-ejaculate/

https://www.mcgill.ca/oss/article/health-history/can-women-ejaculate-depends-who-you-ask

[9] Marghinani, Hidaya, Kitab Alsawm, Baab ma yufsidu alsawm, Vol1, p. 12

ولأنه لم توجد صورة الجماع ولا معناه وهو الإنزال عن شهوة بالمباشرة “

…ولو أنزل بقبلة أو لمس فعليه القضاء دون الكفارة ” لوجود معنى الجماع ووجود المنافي صورة أو معنى يكفي لإيجاب القضاء احتياطا، أما الكفارة فتفتقر إلى كمال الجناية لأنها تندرئ بالشبهات كالحدود

Kasani, Bada’ia Sana’ia, Kitab Alsawm, Vol 2, p. 93

وَلَوْ جَامَعَ امْرَأَتَهُ فِيمَا دُونَ الْفَرْجِ فَأَنْزَلَ أَوْ بَاشَرَهَا أَوْ قَبَّلَهَا أَوْ لَمَسَهَا بِشَهْوَةٍ فَأَنْزَلَ يَفْسُدُ صَوْمَهُ، وَعَلَيْهِ الْقَضَاءُ وَلَا كَفَّارَةَ عَلَيْهِ.

وَكَذَا إذَا فَعَلَ ذَلِكَ فَأَنْزَلَتْ الْمَرْأَةُ لِوُجُودِ الْجِمَاعِ مِنْ حَيْثُ الْمَعْنَى وَهُوَ قَضَاءُ الشَّهْوَةِ بِفِعْلِهِ وَهُوَ الْمَسُّ بِخِلَافِ النَّظَرِ فَإِنَّهُ لَيْسَ بِجِمَاعٍ أَصْلًا

[10] Fatawa hindiyya, Kitab al Tahara, Vol 1, Pg. 17

شَكَّ أَنَّهُ مَنِيٌّ أَوْ مَذْيٌ فَعَلَيْهِ الْغُسْلُ

[11] Inayah, Kitab Taharah, Vol 1, Pg. 62

(وَالْتِقَاءُ الْخِتَانَيْنِ مِنْ غَيْرِ إنْزَالٍ) لِقَوْلِهِ – عَلَيْهِ الصَّلَاةُ وَالسَّلَامُ – «إذَا الْتَقَى الْخِتَانَانِ وَتَوَارَتْ الْحَشَفَةُ وَجَبَ الْغُسْلُ، أَنْزَلَ أَوْ لَمْ يُنْزِلْ» وَلِأَنَّهُ سَبَبُ الْإِنْزَالِ وَنَفْسُهُ يَتَغَيَّبُ عَنْ بَصَرِهِ وَقَدْ يَخْفَى عَلَيْهِ لِقِلَّتِهِ فَيُقَامُ مَقَامَهُ،

1^st May 2020

السلام عليكم و رحمة الله و بركاته

Question: Is tear-trough filler permissible for women? Does this fall under the category of changing one’s natural creation which Allāh has forbidden?

الجواب حامداً و مصلياً

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

Answer: In reference to the above question, first understand that to add or cut a certain part of the body [through surgery] that changes one’s natural creation permanently for beautification purpose is known as tagh’yeer which is prohibited in Islām.[1] So anything that does not permanently change one’s natural features nor require an invasive surgical operation to enhance beauty is not tagh’yeer unless specified by the Prophet sallallahu alayhi wasallam otherwise. It is permissible to perform trough filler treatment as this procedure does not permanently alter ones’ features which does not fall under the category of changing Allāh’s natural creation. The effects of the filler last for a short period of time and the treatment can continuously be performed if the aesthetic effects are desired. Furthermore, it follows a non-intrusive method – not requiring surgical operation.

Tear trough filler is a hyaluronic based filler used to lighten and brighten the area beneath the eyelid and above the cheeks, this area is known as the trough. The procedure usually lasts up to 30 mins in which local anaesthetic is administered to numb the area. The filler is injected to plump up the hollows of the trough, as overtime any remaining fat is broken down which causes deep hollows to appear beneath the eye, resulting in a more tired appearance, yet trough hollows can also be caused by genetics.[2] Mild bruising and swelling are common results after the filler has been injected but usually subside after a few days.[3] Fillers results last between 6-18 months and can easily be reversed as the hyaluronic acid filler is made up of sugar chains (gel-like consistency) which can easily be dissolved.[4]

Although tear trough filler is not Haram, one should consider the side effects and risk of the procedure as the filler is placed close to a sensitive area. Inserting excessive amounts of filler or inserting filler into an artery could cause debilitating effects such as tissue death and in the worst case blindness.[5] Therefore, if one does not feel the need for such a procedure then it is best to avoid. It must be remembered that the filler must not contain any impure ingredients otherwise that will make it impermissible.

[Allāh Knows Best]

Written by:  Apa 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] https://www.rupeshshahaesthetics.co.uk/pages/tear_trough_treatment_268954.cfm

[3] https://www.thevictoriancosmeticinstitute.com.au/detail/ns-tear-trough/

[4] 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؛



[5] https://www.newidea.com.au/tear-trough-filler-benefits-risks-doctors

1^st May 2020

السلام عليكم و رحمة الله و بركاته

Question: I came across a particular link claiming to provide water-permeable nail polishes for sisters so to allow women to perform wudhu with them on? Kindly inform me how authentic is this and whether wudhu will be complete wearing such nail polishes? I eagerly wait for your repose on this matter.

الجواب حامداً و مصلياً

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

In reference to the above query, the particular link which you are referring to states, ‘It’s permeability allows moisture and oxygen to make contact with the fingernails after you have applied nail polish.’[1]

The website bases its permissibility on two unobservable matters. Firstly, oxygen is a gas and therefore invisible and secondly, the moisture originally in a form of water when reaching the nail converts to vapour over the surface. Although water does permeate onto the nail surface, it is not in liquid form, i.e water droplets, which is necessary in order to fulfil the definition of washing. In order for wudhu to be complete, it is compulsory for water to reach the nail in its liquid form otherwise would be similar to masah hence not fulfilled.[2]

The impermissibility also includes a base, top or multiple layers of the nail polish. Therefore, this nail polish does not suffice for wudhu and must be removed regardless before making wudhu. [3]

Allah Knows Best

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

Attested by: Shaykh Mufti Saiful Islam

JKN Fatawa Department

[1] https://www.lenanailpolish.com/?gclid=EAIaIQobChMIlq7El7aD3gIV3LXACh0E4gdMEAAYASAAEgJV0_D_BwE

[2] Kasāni, Badā’i Sanāi, Kitāb Taharat, Bāb Arkān Wudhu, vol 1,p. 3

فَلَا بُدَّ مِنْ مَعْرِفَةِ مَعْنَى الْغَسْلِ وَالْمَسْحِ فَالْغَسْلُ هُوَ إسَالَةُ الْمَائِعِ عَلَى الْمَحَلِّ، وَالْمَسْحُ هُوَ الْإِصَابَةُ، حَتَّى لَوْ غَسَلَ أَعْضَاءَ وُضُوئِهِ، وَلَمْ يُسِلْ الْمَاءَ، بِأَنْ اسْتَعْمَلَهُ مِثْلَ الدُّهْنِ، لَمْ يَجُزْ فِي ظَاهِرِ الرِّوَايَةِ.وَرُوِيَ عَنْ أَبِي يُوسُفَ أَنَّهُ يَجُوزُ وَعَلَى هَذَا قَالُوا: لَوْ تَوَضَّأَ بِالثَّلْجِ، وَلَمْ يَقْطُرْ مِنْهُ شَيْءٌ لَا يَجُوزُ، وَلَوْ قَطَرَ قَطْرَتَانِ، أَوْ ثَلَاثٌ، جَازَ لِوُجُودِ الْإِسَالَةِ، وَسُئِلَ الْفَقِيهُ أَبُو جَعْفَرٍ الْهِنْدُوَانِيُّ عَنْ التَّوَضُّؤِ بِالثَّلْجِ، فَقَالَ: ذَلِكَ مَسْحٌ، وَلَيْسَ بِغَسْلٍ، فَإِنْ عَالَجَهُ حَتَّى يَسِيلَ يَجُوزُ وَعَنْ خَلَفِ بْنِ أَيُّوبَ أَنَّهُ قَالَ: يَنْبَغِي لِلْمُتَوَضِّئِ فِي الشِّتَاءِ أَنْ يَبُلَّ أَعْضَاءَهُ شِبْهَ الدُّهْنِ، ثُمَّ يُسِيلَ الْمَاءَ عَلَيْهَا؛ لِأَنَّ الْمَاءَ يَتَجَافَى عَنْ الْأَعْضَاءِ فِي الشِّتَاءِ.

[3] Maraqi Al Falah, Fasl Fe Tamam Ahkam Wudhu, vol 1,p. 30-31

افترض أي” وجب بتغميضها العين بخارج ورمص وشمع” كعجين االجسد إلى يصل أن” الماء يمنع شيء أي غسل ما تحته بعد إزالته المانع

                                 27^th April 2020

السلام عليكم و رحمة الله و بركاته

Question:  Is it permissible to cut nails during haidh or is it disliked? Also is it permissible to take a bath in the state of haidh or should one wait till one finishes haidh.

الجواب حامداً و مصلياً

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

Answer:

In reference to your query regarding cutting the nails and having a bath during haidh (period), there is no clear evidence that prohibits it. Based on the Juristic maxim; all things are permissible unless proven to be Haram through clear evidence,[1] so both are permissible and not disliked. It is only in the case of janabat (ritual impurity) do some scholars deem it disliked but not in the case of haidh.[2]

The impermissibility of having a bath during haidh (period) is a widespread misconception amongst many women. Islam advises to stay clean at all times and in the state of haidh (period) one should try to stay extra clean due to the constant flow of blood, hence having a bath would be advised rather than deterred from.

[Allāh Knows Best]

Written by:  Apa Sajeda          Reviewed by: Mufti Abdul Waheed

Attested by: Shaykh Mufti Saiful Islam      

JKN Fatawa Department

[1] Ibn Nujaym, Al Ashbah Wanaza’ir.

الاصل فى الاشياء الاباحة

[2] Fatawa Hindiyya, Kitābul Karahiyyah, Bāb Fil Kithaan wal Khisaa…, vol 5 p. 358

حَلْقُ الشَّعْرِ حَالَةَ الْجَنَابَةِ مَكْرُوهٌ وَكَذَا قَصُّ الْأَظَافِيرِ كَذَا فِي الْغَرَائِبِ.

16^th March 2020

السلام عليكم و رحمة الله و بركاته

Question: Is using menstrual cup allowed during period days?

الجواب حامداً و مصلياً

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

Answer: In reference to the above query, it is permissible but disliked to use a menstrual cup during the days of menses.[1] It is discouraged because it can break a virgin girl’s hymen by inserting the cup into her private area.[2] If she later married it would be assumed she has broken it by some other means, arousing suspicions. Therefore, to avoid the matter completely it is best to use sanitary towels which require no insertion.

With the menstrual cup itself, it is an eco-friendly reusable cup that is used for the same purpose as tampon but inserted inside the private area towards the cervix. It collects the menstrual fluid creating an airtight seal which prevents the blood from air exposure, decreasing the chances of an odour. The fluid can then be poured out the cup washed and inserted back in. A highly convenient means for women as it can be used in the same way as a tampon however with additional benefits.

The cups are widely available produced in different shapes and sizes to accommodate for all women depending on their age, flow, uterus and cervix size. It is now becoming a popular alternative due to its environmental benefits and its unique design, with it providing comfort, longevity in use [as the cups can last up to 10 years], and reusability.[3]

Though the cup holds its advantages for women it does present minor risks although preventable when care is taken. Vaginal infections and TSS can occur when using the cup as bacteria from the hands may contaminate the cup and therefore, cause infections when inserted into the private area. Furthermore, using the incorrect cup size can also cause discomfort and pain when inserting or removing the cup before and after use.[4]

Overall menstrual cups follow the same ruling as tampons in permissibility but disliked as they are inserted directly into the vaginal area, unlike tampons. Therefore, if a woman is able to use sanitary towels it is better to do so.

[Allāh Knows Best]

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

Attested by: Shaykh Mufti Saiful Islam

JKN Fatawa Department

[1] Raddul Muhtar, Kitab Haydh, Vol 1, Pg 289

وفي شرح الوقاية: وضع الكرسف مستحب للبكر في الحيض وللثيب في كل حال، وموضعه موضع البكارة، ويكره في الفرج الداخل. اهـ.

Bahr Raiq, Kitab Haidh, Vol 1, Pg 203

لعباراتهم كما لا يخفى وفي شرح الوقاية ثم وضع الكرسف مستحب للبكر في الحيض وللثيب في كل حال وموضعه موضع البكارة ويكره في الفرج الداخل.

[2] Binayah , Kitab Haidh , Vol 1, Pg 636

وعن محمد بن سلمة أنه كان يكره للمرأة أن تضع كرسفها في الفرج الداخل؛ لأنه يشبه النكاح بيدها،

[3] https://www.intimina.com/explore/sainsbury/?gclid=CjwKCAiAuqHwBRAQEiwAD-zr3c7UiRo7EeAN5pdxbbOHe3EN_zZdhVMIMg5VNJE7MQIKY1-NAjyUehoCGqEQAvD_BwE

[4] https://www.healthline.com/health/menstrual-cup-dangers#potential-risks

24^th February 2020

السلام عليكم و رحمة الله و بركاته

Question: I wanted to ask if microblading is permitted? It’s a form of semi-permanent makeup and can remain on the skin for a few weeks, months or years depending on what treatment is done. Also is there any fatwa/madhab that permits it or is it strictly prohibited?

الجواب حامداً و مصلياً

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

Answer:

Microblading, also known as micro-needling or eyebrow embroidery is a semi-permanent tattoo that creates hair-like strokes through a pen containing very small needles [at times 12-15 needles]. These needles implant pigment into the skin (epidermis) causing the skin to bleed during the process. Microblading is a form of tattoo because the pigment is implanted under the skin. The only difference between traditional tattooing and microblading is that in tattooing, ink or pigment is added into the dermis layer of the skin to make it permanent whereas in microblading, the pigment is added into the epidermis layer of the skin resulting in a semi-permanent tattoo. [1]

Clearly, the microblading process involves the use of needles causing the skin to bleed when inserting pigments onto the layer of the eyebrow skin. The Shar’ee ruling of microblading is no different from the traditional method of tattooing of using needles even if it is semi-permanent, hence prohibited. Sayyiduna ‘Abdullah ibn Mas‘ood states radhiyallahu anhu [reporting from the Messenger of Allāh sallallahu alayhi wasallam], “Allāh curses the one who does tattoos and the one who gets tattoos done, the one who has her eyebrows plucked, and those who have their teeth filed for the purpose of beautification, changing the creation of Allah.”[2] The Arabic term used for tattooing is الْوَشْمُ which means inserting needles into the skin to cause it to bleed, which is also the case with microblading of the eyebrows. [3] The last segment of the Hadeeth suggests that all forms of tattooing fall under the remit of altering the natural creation of Allāh Almighty. Ibn Katheer rahimahullah, whilst commenting on the verse where Iblis promised Allāh Almighty of instructing mankind to alter the natural creation of Allāh Almighty when he was expelled from Jannah for eternity, quotes the narration of Sayyiduna ‘Abdullah ibn Mas‘ood radhiyallahu anhu to include tampering with the eyebrows and tattooing as part of changing Allah’s natural creation. [4] Microblading, although it is semi-permanent is no different in this regard.

In summary, microblading the eyebrows is not permissible like all other forms of body tattooing.

[Allāh Knows Best]

Written by:  Apa Sajeda        Reviewed by: Mufti Abdul Waheed

Attested by: Shaykh Mufti Saiful Islam

JKN Fatawa Department

[1] Taryn Brows. (2019). Microblading Explained | Taryn Brows. [online] Available at: https://tarynbrows.com/services/microblading/about-microblading/ [Accessed 2 Aug. 2019].

https://www.elle.com/beauty/a37438/semi-permanent-eyebrow-microblading/ [Accessed 6 Aug. 2019]

[2] Saheeh al-Bukhari: Hadith 4886

عَنْ عَبْدِ اللَّهِ ، قَالَ : لَعَنَ اللَّهُ الْوَاشِمَاتِ ، وَالْمُوتَشِمَاتِ ، وَالْمُتَنَمِّصَاتِ ، وَالْمُتَفَلِّجَاتِ لِلْحُسْنِ الْمُغَيِّرَاتِ خَلْقَ اللَّهِ ، فَبَلَغَ ذَلِكَ امْرَأَةً مِنْ بَنِي أَسَدٍ ، يُقَالُ لَهَا أُمُّ يَعْقُوبَ ، فَجَاءَتْ ، فَقَالَتْ : إِنَّهُ بَلَغَنِي عَنْكَ أَنَّكَ لَعَنْتَ كَيْتَ وَكَيْتَ ، فَقَالَ : وَمَا لِي أَلْعَنُ مَنْ لَعَنَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ وَمَنْ هُوَ فِي كِتَابِ اللَّهِ ، فَقَالَتْ : لَقَدْ قَرَأْتُ مَا بَيْنَ اللَّوْحَيْنِ فَمَا وَجَدْتُ فِيهِ مَا تَقُولُ ، قَالَ : لَئِنْ كُنْتِ قَرَأْتِيهِ لَقَدْ وَجَدْتِيهِ أَمَا قَرَأْتِ : وَمَا آتَاكُمُ الرَّسُولُ فَخُذُوهُ وَمَا نَهَاكُمْ عَنْهُ فَانْتَهُوا سورة الحشر آية 7 ، قَالَتْ : بَلَى ، قَالَ : فَإِنَّهُ قَدْ نَهَى عَنْهُ ، قَالَتْ : فَإِنِّي أَرَى أَهْلَكَ يَفْعَلُونَهُ ، قَالَ : فَاذْهَبِي فَانْظُرِي ، فَذَهَبَتْ فَنَظَرَتْ فَلَمْ تَرَ مِنْ حَاجَتِهَا شَيْئًا ، فَقَالَ : لَوْ كَانَتْ كَذَلِكَ مَا جَامَعْتُهَا

[3] Asqalani, Ibn Hajar,Fathul Bari, Kitab Al Libas, vol 10 p372

وَالْمَوْشُومَاتِ وَهِيَ مَنْ يُفْعَلُ بِهَا الْوَشْمُ قَالَ أَهْلُ اللُّغَةِ الْوَشْمُ بِفَتْحٍ ثُمَّ سُكُونٍ أَنْ يُغْرَزَ فِي الْعُضْوِ إِبْرَةٌ أَوْ نَحْوُهَا حَتَّى يَسِيلَ الدَّمُ ثُمَّ يُحْشَى بِنَوْرَةٍ أَوْ غَيْرِهَا فَيَخْضَرُّ وَقَالَ أَبُو دَاوُدَ فِي السُّنَنِ الْوَاشِمَةُ الَّتِي تَجْعَلُ الْخِيلَانَ فِي وَجْهِهَا بِكُحْلٍ أَوْ مِدَادٍ وَالْمُسْتَوْشِمَةُ الْمَعْمُولُ بِهَا انْتَهَى وَذُكِرَ الْوَجْهُ لِلْغَالِبِ وَأَكْثَرُ مَا يَكُونُ فِي الشَّفَةِ وَسَيَأْتِي عَنْ نَافِعٍ فِي آخِرِ الْبَابِ الَّذِي يَلِيهِ أَنَّهُ يَكُونُ فِي اللِّثَةِ فَذِكْرُ الْوَجْهَ لَيْسَ قَيْدًا وَقَدْ يَكُونُ فِي الْيَدِ وَغَيْرِهَا مِنَ الْجَسَدِ وَقَدْ يُفْعَلُ ذَلِكَ نَقْشًا وَقَدْ يُجْعَلُ دَوَائِرَ وَقَدْ يُكْتَبُ اسْمُ الْمَحْبُوبِ وَتَعَاطِيهِ حَرَامٌ بِدَلَالَةِ اللَّعْنِ كَمَا فِي حَدِيثِ الْبَابِ وَيَصِيرُ الْمَوْضِعُ الْمَوْشُومُ نَجِسًا لِأَنَّ الدَّمَ انْحَبَسَ فِيهِ فَتَجِبُ إِزَالَتُهُ إِنْ أَمْكَنَتْ وَلَوْ بِالْجَرْحِ إِلَّا إِنْ خَافَ مِنْهُ تَلَفًا أَوْ شَيْنًا أَوْ فَوَاتَ مَنْفَعَةِ عُضْوٍ فَيَجُوزُ إِبْقَاؤُهُ وَتَكْفِي التَّوْبَةُ فِي سُقُوطِ الْإِثْمِ وَيَسْتَوِي فِي ذَلِكَ الرَّجُلُ وَالْمَرْأَةُ

[4] Al-Qur’an 4:119

وَّلَاُضِلَّـنَّهُمۡ وَلَاُمَنِّيَنَّهُمۡ وَلَاٰمُرَنَّهُمۡ فَلَيُبَـتِّكُنَّ اٰذَانَ الۡاَنۡعَامِ وَلَاٰمُرَنَّهُمۡ فَلَيُغَيِّرُنَّ خَلۡقَ اللّٰهِ

I shall surely misguide them and will surely give them hope and I shall instruct them so they cut the ears of cattle and I shall instruct them so they change the natural creation of Allah.

Ibn Katheer, Tafseer Ibn Katheer, vol 2, pg 367

‏ وَلَآمُرَنَّهُمْ فَلَيُغَيِّرُنَّ خَلْقَ اللَّهِ، قَالَ ابْنُ عَبَّاسٍ: يعني بذلك خصي الدواب، وقد رُوِيَ عَنِ ابْنِ عُمَرَ وَأَنَسٍ وَسَعِيدِ بْنِ المسيب وعكرمة وأبي عياض وقتادة وأبي صالح وَالثَّوْرِيِّ، وَقَدْ وَرَدَ فِي حَدِيثٍ النَّهْيُ عَنْ ذَلِكَ «1» .وَقَالَ الْحَسَنُ بْنُ أَبِي الْحَسَنِ الْبَصْرِيُّ: يَعْنِي بِذَلِكَ الْوَشْمَ، وَفِي صَحِيحِ مُسْلِمٍ، النَّهْيُ عَنِ الْوَشْمِ فِي الْوَجْهِ، وَفِي لَفْظٍ: لَعَنَ اللَّهُ مَنْ فَعَلَ ذَلِكَ، وَفِي الصَّحِيحِ «2» عَنِ ابْنِ مَسْعُودٍ أَنَّهُ قَالَ:لَعَنَ اللَّهُ الْوَاشِمَاتِ وَالْمُسْتَوْشِمَاتِ وَالنَّامِصَاتِ وَالْمُتَنَمِّصَاتِ، وَالْمُتَفَلِّجَاتِ لِلْحُسْنِ الْمُغَيِّرَاتِ خَلْقَ اللَّهِ عَزَّ وَجَلَّ، ثُمَّ قَالَ: أَلَا أَلْعَنُ «3» مَنْ لَعَنَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ وَهُوَ فِي كِتَابِ اللَّهِ عَزَّ وَجَلَّ، يَعْنِي قَوْلَهُ: وَما آتاكُمُ الرَّسُولُ فَخُذُوهُ وَما نَهاكُمْ عَنْهُ فَانْتَهُوا [الْحَشْرِ: 7] .