Henna usage for Malaysians is a norm especially for women. There are multiple products that is offered in the market to colour the nails and hair. This makes the women eager to give it a try. The question here is although some brands have the halal logo, is it really halal to be used for ablution(wuduk) and impurity bath(hadas besar) that needs the water to reach to all parts of the nails and hair.
Definition Of Henna
الأَصْلُ فِي الأًشيَاءِ الإبَاحَةُ حَتى يَدُل الدَلِيل عَلَى التَّحْرِيم
Meaning: "Knowing the origin of something is harus as long there is no evidence that it is haram." Thus the usage of henna is harus. But the design of henna on the hands is often debated on whether it is harus or haram according to Islam. Below are guidelines on using elements for make up including usage of henna design on the hands.
Dyeing hair using henna is not wrong and allowed in Islam as mentioned by Dr Yusuf al-Qardawi in his fatwa : “ part of the problem of beautification is dyeing hair or beard that has turned grey.” It is said that the Jews and Christians refused to dye their hair and changed it, assuming that beautifying oneself will make you less of a worshipper in religion. As what was practised by monk and ascetic who overdid it. But Rasulullah forbade us to follow what’s being practised by a certain group of people, so that personalities of Muslims is different physically and spiritually. In a hadis fortold by Abu Hurairah r.a., Rasulullah SAW said :
Hair Dyeing That Is Allowed For Older People
Rasulullah SAW said to Abu Quhafah who has grey hair :
Anyone who is younger than Abu Quhafah, it’s not a sin to dye their hair black.In this issue al-Zuhri said : “ We dye our hair black while we still looked young, but when there are wrinkles on the face and our teeth are week, black is not used anymore.”
Contents of Hair Dye
إٍنَّ أَحْسَنَ مَاغَيَّرْتُمْ بِهِ الشَّيْبَ الحِنَّاءُ وَالكَتَمُ
Meaning : “ The best material used to dye grey hair is henna and katam”. (HR Tarmizi)
Katam is a type of plant that produces colour that is blackish red and found in Yaman.
Any product can be used as long as it is free from unclean(najis) elements and does not prevent water from reaching wuduk body parts or during impurity bath(hadas besar).
According to the Islamic Consumer Association of Malaysia(PPIM), elements of hair dye that can be found in the market is divided into two types. Both are halal in their contents but one is waterproof while the other is not, so one has to make sure of its content before using it.
Hair dye in the market will usually have permanet dye or semi permanent dye written on the box. Based on research, the semi permanent dye does not permeate water and shouldn’t be used by Muslims. Jakim has never issued halal certificate for hair dye product because they are imported products. Jakim only issues halal certificate for products processed in Malaysia only.
Henna designs are only allowed if the designs are based on plants or leaves. Designs of animals, deities and anything that goes against the teaching of Islam is not allowed.
Nail colouring (cutex) is haram because it prevents water from reaching the nails. Using henna is harus if it is to please the husband. The usage of hair dye to colour the hair must meet these three conditions :
1. Able to permeate water so the wuduk and impurity bath(mandi wajib) is sah.
2. Does not contain substances that can harm the skin.
3. Does not contain unclean(najis) contents.
Imam an-Nawawi in his book al-Majmu’ said men is forbidden(haram) to use henna on their hands and feet except on their hair. But men are encouraged to dye their grey hair and beard using henna based on authenticated(sahih) hadis. Among them are :
The above hadis clearly stated it is haram for men to be like women and women to be like men. Thus the usage of henna is forbidden for men except for certain usage.
For women, the ulamak agreed that it’s not a problem for women to use henna on their fingers. Among the dalil is :
The Hukum on Hair Colouring
National Fatwa Council ruled that the hukum on hair colouring using henna or other material is harus as long as the following points are met:
- It does not resemble non-Muslim women. If a colour, fashion colour, colour style, or dye is usually used by non-Muslims, in which when a Muslimah wears it she will resemble a non-Muslim woman, then she should not colour the hair with colour, style, fashion or so , Prophet Muhammad SAW said:
- Married woman must get the consent of her husband to colour her hair. If her husband does not permit, then the wife should not do it.
- Women who are widowed within the prescribed period (ihdad) are not required to colour the hair, as hair colouring is an act of beautifying oneself, and this act is prohibited for women who is still in iddah.
- Men should not use black to colour their hair, as covering grey hair with black colour is prohibited by the Prophet SAW. In a hadith, the Prophet SAW said to Abu Quhafah who has grey hair and beard:غَيِّرُوا هَذَا وَجَنِّبُوهُ السَّواد (HR Muslim) means: "Change this with something, and stay away from dark colours".
- The materials used to colour the hair must be of materials which are clean. The materials used should not have any element of najis in it.
- The material used as a colouring agent shall be of the type of material that only leaves the colour to the hair instead of a sticking and coating the hair and can prevent water from reaching the skin while performing the ‘mandi wajib’. For women who colour their hair and need to perform the ‘mandi wajib’, the ulamas agreed that the existence of a sticky and coated elements will prevent the validity of the ‘mandi wajib’. Therefore, item 6 above shall be maintained in order to avoid problems during ‘mandi wajib’.
- Hair colouring is not done to beautify oneself and show it to non-mahrams. If the purpose of colouring the hair is to show it to them, then the hukum is haram. Thus, women who don’t wear hijab in public, it is haram for them to dye their hair because they are doing multiple sins; first for not covering their aurat, and second for tabarruj (float-decoration) in front of audiences ajnabi. Allah says:
The Decision of the National Fatwa
The 88th National Fatwa Council Committee for Islamic Religious Affairs Malaysia at its meeting on October 2, 2009 had discussed the Usage of Patterned Henna according to Syarak and decided that:
- Application of henna on hands and feet is harus for women, whether married or not as long as it does not lead to slander.
- However, the application of henna on both hands and feet are limited to the wrists and ankles, whereas the colours used are not permanent like tattoo and contain no element of doubt. On the pattern and design used, patterns or designs of leaves and plants is allowed, while that of animals, symbols of gods or religion or any appearance that is in conflict with the Islamic law is strictly prohibited.
- The usage of henna on the hands and feet of a man is not harus except on several fingers for the groom during the wedding ceremony and also for medicinal purposes.
The Perak Mufti Department adopted the view issued by the National Fatwa Council Committee for Islamic Religious Affairs Malaysia at its 88th meeting on 2nd October 2009 with recommendations that any party needs to stop doing things that is vague in hukum to something that is definite in hukum.
Use of Colour on the Fingers
I put the dye my fingers, then perform ablution(wuduk) and pray(solat) without removing it first. Is my prayer is valid?
The solat is batal, because the usage of colouring during solat is not harus, the colouring prevents the water from reaching the skin during ablution. Anything that prevents water from reaching the skin, should not be used for ablution or bath, because Allah SWT says:
The Hukum of Using Henna For Medication
Lajnah Daa'imah Lil Ifta 'asked: What is the hukum on using henna on the hair for the purpose of treating hair loss, it is not to change the hair colour?
It is allowed.
Are ablutions and purifying bath(mandi wajib) valid(sah) if there is nail polish on your nails?
The ulamak of all mazhab agrees that water must reach the human’s body during ablution and shower except for emergencies such as injuries that cannot be exposed to water. Accordingly, they should wet the fingers carefully by moving the ring. Their arguments is the nas that appears in several hadith and the strongest is the hadith Laqid bin Sharah as saying: "I have asked the Prophet SAW: 'Tell me about how to perform the ablution(wuduk).' He replied: 'Complete your ablution(wuduk) and run the water through your fingers and ensure the water reaches into the nose except when you are fasting. "narrated by Ahmad and Sunan Ashabus and ditashihkan by at-Tirmizi.
What can be concluded in this case is, water is required to reach all parts of the body that needs to be cleaned. Surely there is an explanation of this matter in all the 4 mazhab: " All the ulamak fro the 4 mazhab agreed in confirming the validation of ablution(wuduk) there must be nothing that prevents water from reaching the skin such as wax, oil, flour and others like eye discharge or frozen dirt on the body. "This clearly shows that the nail polish has a greasy substances, then it must be removed so that the water reaches the top of the body. In this case, there is no situation that can be analogized between nail colouring and ring in hand Malikiyah.In the book of fiqh of all the four mazhab have mentioned that there is no need to move a tight ring that prevents water from reaching the skin, if the ring is halal. A narrow ring that is haram is wajib to be moved from its position. By using the analogy of nail polish and a tight ring, the ulamak is aying that both are allowed. It is not wajib for them to be removed for the water to reach the skin In addition it is unclear why they differentiate between a halal and haram ring. "There are two important conclusions, namely:
The scholars of the Maliki had said: "When the tight halal ring is removed after completing the wuduk or bath, it is wajib to wash part of the skin that is covered by it."
Why the analogy between nail polish and the ring between although the two is very much different and not compared to oil, wax and flour though the similarities are greater?The consensus opinion in this case is that ablution(wuduk) and purifying bath(mandi wajib) is not valid(sah) if there is a barrier to the water. In short all four mazhab has said that the nail polish was a hindrance on the ablution and purifying bath to be valid(sah). It must be removed first. If it is used after ablution or bathing then it is valid(sah).
Is it possible to make Cutex after ablution?
There are no barriers for people who want to make Cutex to their nails after ablution. But if the ablution(wuduk) is batal, ablution cannot be performed in view of the Islamic law until the cutex is removed completely because it prevents water from reaching the nails
As a conclusion, henna is use by women to beautify themselves. The hukum in using it is harus, sunat and in certain situation it can become makruh. For unmarried women it is harus as long as it does not lead to fitnah, this is according to fuqaha’ of mazhab Syafie. The usage of henna by men is haram except when it is used as medicine. Therefore, the use of henna by mean during aqad and walimah is not in line with the teachings of Islam and it should be stopped. Similarly the issue of hair colouring, it is harus but the dye used must be approved by JAKIM. For married woman, permission from her husband is needed for her to dye her hair. If her husband denied her request, then she should not do it. Wallahu’alam
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