Performing Wudhu with Permeable Nail Polish

1st 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




[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