Question:
Salaam mufti Sahib, pray you are well.
Is micro scalp pigmentation allowed? For myself [Published as received]
The Fatwa
In the Name of Allah, the Most Gracious, the Most Merciful
The Answer
Micro scalp pigmentation for purely cosmetic purposes is not permissible.
The Fiqh of the Answer
Tattoos are drawings on the skin by means of pricking the skin with a needle and depositing ink into the pore. The procedure of micro scalp pigmentation fits this description.
Imam Kamāl al-Dīn Ibn al-Humām (d.861 AH) mentions in his explanation of the Ḥadīth wherein there is a curse upon the one who produces tattoos or receives them, that this curse is to show those things from which benefit cannot be derived from, rendering the act of giving or receiving tattoos as impermissible.
Imam Badr al-Dīn al- ʿAynī (d.855 AH) simply defines a tattoo when explaining this Hadith and moves on. He seems to allow the reader to understand that tattoos are impermissible. This is done by a few scholars, and it can be inferred from this that tattoos hold a highly negative connotation in Islam, to the extent that the scholars simply present the curse of Rasulullah (upon him be peace) in place of an explanation.
Tattoos are considered to be Taghyīr khalq Allah (altering the creation of Allah). Imam Badr al-Dīn al-Kardarī (d.651 AH) states the binā (basis) of the prohibition is that Almighty Allah has created human beings in the best form and made them honourable; by getting tattoos or anything that changes the body cosmetically, it implies that Almighty Allah did not perfect His creation, and that it could have been better. The act of tattoo then becomes an objection and challenge against the creating ability of Almighty Allah. This is different to beautifying oneself because in that context, one understands that Allah’s creation is the epitome of perfection and thus doesn’t seek to change it permanently or alter it.
Another cause for concern is that tattoos can only be applied by digging into the skin and depositing ink therein. Therefore, this falls under the ruling of mutilation and harm. This is considered forbidden by Imam Muhammad Akmal al-Din al-Babirti (d.786 AH). Imam Muhammad al-Shaybani (d.189 AH) brings the Ḥadith as evidence of this too.
Mufti Radha al-Haq Sahib Hafizhahullah also does not allow surgeries and operations that are simply for cosmetics.
And Almighty Allah Alone Knows Best
Maulana Mohammed Aneesur Rahman
Trainee Mufti
Reviewed and approved by
Mufti Faraz Adam
Darul Iftaa Muadh ibn Jabal
www.darulfiqh.com
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وقد قال ﷺ فيما ثبت عنه في الصحيحين «لعن الله الواصلة والمستوصلة والواشمة والمستوشمة»، …وهذا اللعن للانتفاع بما لا يحل الانتفاع به (فتح القدير)
قَوْله: (وَنهى) أَي: رَسُول الله ﷺ عَن الوشم بِفَتْح الْوَاو وَسُكُون الشين الْمُعْجَمَة وَهُوَ غرز بالإبرة فِي الْعُضْو ثمَّ التحشية بالكحل فيخضر (عمدة القارئ)
لأنَّ فيه تغيير خلق الله وهو منهيٌّ بقوله تعالى ﴿فَلَيُغَيِّرُنَّ خَلْقَ اللَّهِ﴾ [النساء: ١١٩] (شرح مشكلات القدوري)
والواشمة: التي تشم في الوجه والذراع، وهو ان تغرز الجلد بإبرة ثم يحشى بكحل أو نيل فيزرق؛ والمستوشمة التي يفعل بها ذلك (الاختيار لتعليل المختار)
في الخصال المنهي عنها: والوشم ففي اليد تغرز الأبرة بظهر كفها ومعصمها حتى يؤثر فيه ثم تحشوه بالكحل فيخضر بذلك (المعتصر من المختصر من مشكل الآثار)
لأن ذلك مثلة، ولا ينبغي لهم أن يمثّلوا، وقد نهى رسول الله ﷺ عن المثلة (الأصل)
انسانی جسم میں ایسے تصرفات جو اپنے خیال میں محض زینت کے قبیل سے ہوں درست نہیں…
ملاحظہ ہو جد ید فقہی مسائل میں ہے: اسلام کا نقطہ نظریہ ہے کہ جسم اللہ کی منت اور اس کا پیکر اللہ کی خالق کا مظہر ہے جس میں کسی شرعی اور فطری ضرورت کے بغیر کوئی خود ساختہ تبدیلی درست نہیں ، اسی وجہ سے رسول اللہ صلی اللہ علیہ وسلم نے مصنوعی طور پر بال لگانے ، خوبصورتی کے لیے دانتوں کے درمیان فصل پیدا کرنے کو نا جائز ، قابل لعنت اور اللہ کی خلقت میں تغیر قرار دیا ہے ، اس لیے ظاہر ہے کہ محض زینت اور فیشن کی غرض سے اس قسم کا کوئی آپریشن اور جسم میں کوئی تغیر قطعا درست نہ ہوگا جیسا کہ آج کل ناک، پستان وغیرہ کے سلسلہ میں کیا جاتا ہے۔
چنانچہ حدیث میں ہے:
لعن الله الواشمات والمستوشمات والمتنمصات . (بخاری) اللہ کی لعنت ہو گوند نے اور گوند وانے والی اور بالوں کو اکھاڑنے والیوں پر۔ (فتاوى دار العلوم زكريا – جلد ٦ – صفحة ٨٠٣ – ٨٠٤)