Question
Assalamu alaykoum
My question is:
is microneedling, babyglow, extension eye-lashes and candy lips permissible in Islam ? these are new beauty technologies way …. here are their definitions in details
*Microneedling* regenerating skin care with micro-needles. It is a minimally invasive treatment, which is effective in treating skin aging, and therefore slowing the effects of aging. It thus stimulates each layer of the skin and improves its quality.
*BB Glow* is a technique that aims to improve the appearance of the skin by injecting pigments into it
*Candy Lips* is a semi permanent makeup technique allowing you to have lips that are always well made up and colored. The principle consists in implanting mineral pigments with an electric dermograph in the lips which does not go deep but only in the first skin of the lip. (very light lipstick in a natural look duration 6 months)
*eyelash enhancement* the beautician begins by placing a silicone patch, adapted to the shape of the eyes, on the mobile eyelid, flush with the fringe of the eyelashes. After applying glue, she places the eyelashes one by one on the patch using tweezers. the duration is 3 to 4 weeks
Answer
Principles in cosmetic procedures
The fiqhi discussions on cosmetic procedures find a basis in a hadith found in both Bukhari and Muslim. It states: “Allah had cursed those women who tattooed and who have themselves tattooed, those who pluck hair from their eyebrows and those who make spaces between their teeth for beautification, changing what God has created.”[1]
From this, modifying one’s natural form in pursuit of beauty and youth falls under the prohibition of changing Allah’s creation.[2] Thus, plucking one’s eyebrows to create fashionable eye-brow patterns is impermissible. However, if one’s eyebrows are unnaturally bushy, a woman may pluck them to fall in line with more natural and normal eye-brow patterns to beautify herself for her husband.[3] This is a fundamental principle here. If something is abnormal and defective, rectifying it to its natural form is permissible. This becomes a corrective procedure rather than a mere cosmetic procedure.
Therefore, medical or cosmetic procedures to rectify defects and abnormalities are not considered changing Allah’s creation. For example, someone may be born with a wonky nose, cleft lip, or extra finger. Cosmetic or medical procedures to rectify these defects are not an issue as it involves correcting an abnormality.
Micro-needling
The use of micro-needling to reduce acne-scarring is permissible; its use in fighting the ageing process is problematic. If an individual has a medical condition that induces ageing signs faster than usual, it would be permissible to use micro-needling as it would entail rectifying a defect.
However, if a person is ageing at a normal rate – be that slight wrinkling at 30 or heavier wrinkling at the age of 40 and 50 – using this procedure to modify this process amounts to changing Allah’s creation. Herein, the signs of ageing at these stages of the life cycle are part of the human’s natural form.
Babyglow treatment
This is a semi-permanent cosmetic procedure that involves adding pigment and colour to the skin. Unless one has a medical condition or defect which renders their face colourless and ghoulish, this is impermissible as it involves changing Allah’s creation. We all have a natural skin colour and pigmentation – altering it through this procedure in pursuit of mere beautification is impermissible.
Candy-lips
Candy-lips will fall under the same ruling as above. If a medical condition has rendered one’s lips colourless and grey, one would be permitted to use this procedure as this would be rectifying a defect. Otherwise, it would be impermissible for the masses to undertake this procedure as it involves altering one’s natural form, thus changing the creation of Allah.
Eyelash enhancement
Unless one has a medical condition that has rendered their eyelashes non-existent, this would also be impermissible.[4]
[1] صحيح مسلم (حديث 2125) حَدَّثَنَا إِسْحَاقُ بْنُ إِبْرَاهِيمَ، وَعُثْمَانُ بْنُ أَبِي شَيْبَةَ، – وَاللَّفْظُ لإِسْحَاقَ – أَخْبَرَنَا جَرِيرٌ، عَنْ مَنْصُورٍ، عَنْ إِبْرَاهِيمَ، عَنْ عَلْقَمَةَ، عَنْ عَبْدِ اللَّهِ، قَالَ لَعَنَ اللَّهُ الْوَاشِمَاتِ وَالْمُسْتَوْشِمَاتِ وَالنَّامِصَاتِ وَالْمُتَنَمِّصَاتِ وَالْمُتَفَلِّجَاتِ لِلْحُسْنِ الْمُغَيِّرَاتِ خَلْقَ اللَّهِ . قَالَ فَبَلَغَ ذَلِكَ امْرَأَةً مِنْ بَنِي أَسَدٍ يُقَالُ لَهَا أُمُّ يَعْقُوبَ وَكَانَتْ تَقْرَأُ الْقُرْآنَ فَأَتَتْهُ فَقَالَتْ مَا حَدِيثٌ بَلَغَنِي عَنْكَ أَنَّكَ لَعَنْتَ الْوَاشِمَاتِ وَالْمُسْتَوْشِمَاتِ وَالْمُتَنَمِّصَاتِ وَالْمُتَفَلِّجَاتِ لِلْحُسْنِ الْمُغَيِّرَاتِ خَلْقَ اللَّهِ فَقَالَ عَبْدُ اللَّهِ وَمَا لِيَ لاَ أَلْعَنُ مَنْ لَعَنَ رَسُولُ اللَّهِ صلى الله عليه وسلم وَهُوَ فِي كِتَابِ اللَّهِ فَقَالَتِ الْمَرْأَةُ لَقَدْ قَرَأْتُ مَا بَيْنَ لَوْحَىِ الْمُصْحَفِ فَمَا وَجَدْتُهُ . فَقَالَ لَئِنْ كُنْتِ قَرَأْتِيهِ لَقَدْ وَجَدْتِيهِ قَالَ اللَّهُ عَزَّ وَجَلَّ { وَمَا آتَاكُمُ الرَّسُولُ فَخُذُوهُ وَمَا نَهَاكُمْ عَنْهُ فَانْتَهُوا} فَقَالَتِ الْمَرْأَةُ فَإِنِّي أَرَى شَيْئًا مِنْ هَذَا عَلَى امْرَأَتِكَ الآنَ . قَالَ اذْهَبِي فَانْظُرِي . قَالَ فَدَخَلَتْ عَلَى امْرَأَةِ عَبْدِ اللَّهِ فَلَمْ تَرَ شَيْئًا فَجَاءَتْ إِلَيْهِ فَقَالَتْ مَا رَأَيْتُ شَيْئًا . فَقَالَ أَمَا لَوْ كَانَ ذَلِكِ لَمْ نُجَامِعْهَا .
[2] Mufti Taqi ‘Uthmani, Takmila Fath al-Mulhim, 4: 169
[3] حاشية ابن عابدين = رد المحتار ط الحلبي» (6/ 373):(قَوْلُهُ وَالنَّامِصَةُ إلَخْ) ذَكَرَهُ فِي الِاخْتِيَارِ أَيْضًا وَفِي الْمُغْرِبِ. النَّمْصُ: نَتْفُ الشَّعْرِ وَمِنْهُ الْمِنْمَاصُ الْمِنْقَاشُ اهـ 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 اهـ، وَفِي التَّتَارْخَانِيَّة عَنْ الْمُضْمَرَاتِ: وَلَا بَأْسَ بِأَخْذِ الْحَاجِبَيْنِ وَشَعْرِ وَجْهِهِ مَا لَمْ يُشْبِهْ الْمُخَنَّثَ اهـ وَمِثْلُهُ فِي الْمُجْتَبَى تَأَمَّلْ»
[4] See also, Mufti Rada al-Haqq, Fatawa Darul Uloom Zakariyya, 7:325.
Answered by:
Maulana Ikramul Hoque Miah
Checked & Approved by:
Mufti Abdul Rahman Mangera
Mufti Zubair Patel