Benefits of the Hadith: (… from 'Abdullah: May Allah curse the women who tattoo, the women who get tattooed, the women who pluck their eyebrows, and the women who file their teeth for the sake of beauty, those who alter the creation of Allah the Exalted. It is not for me to curse those whom the Prophet (peace and blessings be upon him) has cursed, and that is in the Book of Allah, and whatever the Messenger has given you, take it)
Machine translationRead the Arabic original
The Shaykh : Yes. The women who file their teeth for the sake of beauty: filing the teeth is when a woman grinds her teeth to create space between them. They considered this to be a beauty of the teeth, so a woman would grind her teeth in order to file them and widen the gaps.
And his saying: "for the sake of beauty" may be a restriction, or it may be a description of the reality. If it is a restriction, then it excludes the case where a woman files her teeth for other than beauty, such as filing them to remove harm or pain or something similar. If it is a description of the reality, then it has no implied meaning, because it has passed us that what is a description of the reality has no implied meaning. Yes, and we mentioned examples of this, among them:[An-Nur 24:33] because it is forbidden to compel one's young women to prostitution in any case.
And among them is His saying:[Al-Anfal 8:24] So every call that the Messenger makes, he calls his community to it, and it is for what gives them life. He cannot call them in vain.
And among them is His saying:[An-Nisa 4:23] .
The important point is that this is a known rule among the scholars of jurisprudence principles that what is a description of the reality has no implied meaning, so the restriction is not intended.
And his saying (may Allah be pleased with him): "May Allah curse the women who tattoo and the women who get tattooed" Cursing is expulsion and distance from the mercy of Allah. The women who tattoo are those who do it, and the women who get tattooed are those who ask someone to do it to them. Tattooing is the same as tattooing; tattooing means engraving. They would pierce the skin with a needle and then put something of color into it, either a tree, a sword, a dome, a flag, or just a tattoo. Some people told me that they found a tattoo that was the name of the person who got it, meaning the name was written on it. Yes.
The woman who tattoos is clearly cursed, and the woman who gets tattooed, who asks for it to be done to her, is also clearly cursed. But as for the woman who has a tattoo, does the woman who has a tattoo fall under the curse or not? The woman who has a tattoo.
The questioner : ... .
The Shaykh : What? The woman who has a tattoo, no.
The questioner : Like a young girl.
The Shaykh : Like a young girl. This young girl does not fall under the curse because she is not one who tattoos nor one who gets tattooed, may Allah have mercy on you, nor one who gets tattooed, but she is one who has a tattoo.
If someone asks: Why do we not obligate her to remove the tattoo? If she leaves it and continues with it, does she fall under the curse? We say that this is not possible except with harm. I do not know, with the advancement of medicine, if an operation is performed, can it be removed or not? What do you say, O Hidayat Allah, is it possible?
The questioner : Yes, Shaykh.
The student: ... .
The Shaykh : What do we say?
The student : What?
The Shaykh : What did I say? Is it possible or not possible?
The student: It is not possible.
The Shaykh : What is not possible?
The questioner : ... .
The Shaykh : Yes, what is not possible?
The student : An operation.
The Shaykh : What operation?
The student : The tattoo operation.
The Shaykh : Removing the tattoo.
The student: Yes, indeed.
The Shaykh : The operation to remove the tattoo. Okay.
The student : There is one person ... .
The Shaykh : Yes?
The student : I know one person who removed it by cauterization.
The Shaykh : Yes, okay, if it is possible by cauterization, there is no harm, but I do not know if cauterization leaves a mark.
The student : It must leave a mark, meaning ... .
The Shaykh : Any problem. A problem.
The student : If it is on the face.
The Shaykh : Yes?
The student : If it is on the face, for a woman, it is possible ... a worse mark than ... .
The Shaykh : Yes. Mazen. Wait, we have not finished speaking about the hadith.
The women who pluck their eyebrows: the students, for those who pluck the hair from their faces. Plucking the eyebrows, the scholars said, is plucking the hair of the face, whether it is the eyebrow or otherwise.
And some of the scholars of knowledge said that plucking the eyebrows is thinning the eyelids, whether by plucking, shaving, or cutting.
So according to the first opinion, thinning the eyebrow by other than plucking is not plucking the eyebrows, and according to the second opinion, it is. But according to the second opinion, plucking the hair of the cheek, for example, is not plucking the eyebrows. It should be said that it includes both this and that, but plucking is more severe. Excluded from this is if hair appears on a woman that is a deformity, such as if a mustache or beard appears on her, then there is no harm in removing it because it is a deformity, so that it appears as if her face is the face of a man.
Likewise, the cursing of the women who file their teeth for the sake of beauty, those who alter the creation of Allah. The women who file their teeth for the sake of beauty, we spoke about this when mentioning the title.
Those who alter the creation of Allah, meaning this is a description that this entire act is altering the creation of Allah. It is taken from this hadith that everything that involves altering the creation of Allah is forbidden unless there is evidence indicating its removal. Based on this, we say that removing hair from the legs or arms falls under altering the creation of Allah, so it is not permissible. And some of the scholars of knowledge said that it is permissible because it is something about which Allah was silent, because removing hair is on three levels: the first level is what one is commanded to remove, so what is its ruling?
The student : Obligation.
The Shaykh : Obligation or recommendation depending on the situation, the important thing is that one is commanded to remove it.
And the second: what one is forbidden from, so this is forbidden, such as the hair of the beard, for example.
And the third: what was silent about. So do we say that the legislator's prohibition of specific hair on the body and his command to remove specific hair indicates that the third has neither command nor prohibition, so it is permissible? Or do we say it is altering the creation of Allah, and the original rule is that everything Allah created in the body remains as it is?
For this reason, our contemporary scholars differed on this issue. Some said that it is not permissible to remove hair from the arms, legs, abdomen, and the like, and some said it is permissible. The most cautious is not to remove it unless it is in a disfiguring way, such as if there is a lot of hair on a woman's leg or arm that repels people, then there is no doubt in the permissibility of removing it.
Okay, then he said (may Allah be pleased with him): ما لي لا ألعن من لعن النبي صلى الله عليه وسلّم وهو في كتاب الله: وَما ءاتاكُمُ الرَّسولُ فَخُذوهُ وَما نَهاكُم عَنهُ فَانتَهوا Why do I not curse the one whom the Prophet (peace and blessings be upon him) cursed, while it is in the Book of Allah: “And whatever the Messenger gives you, take it, and whatever he forbids you, refrain from it.” This indicates that his saying: "It is not for me to curse" indicates that his saying (may Allah be pleased with him): "May Allah curse the woman who tattoos and the woman who gets tattooed" is from the category of supplication and not from the category of report. Yes, but his saying:Sahih al-Bukhari 5931 indicates that the Prophet (peace and blessings be upon him) cursed these women.
Then he said: "and that is in the Book of Allah" meaning this cursing is also in the Book of Allah, even if it came from the Messenger of Allah (peace and blessings be upon him). Then he cited as evidence for this his saying: So He has given us this cursing, and it is a legal ruling, so we take it and accept it, and we curse those whom the Prophet (peace and blessings be upon him) cursed. Yes.
And his saying: "for the sake of beauty" may be a restriction, or it may be a description of the reality. If it is a restriction, then it excludes the case where a woman files her teeth for other than beauty, such as filing them to remove harm or pain or something similar. If it is a description of the reality, then it has no implied meaning, because it has passed us that what is a description of the reality has no implied meaning. Yes, and we mentioned examples of this, among them:
And do not compel your slave girls to prostitution, if they desire chastity
وَلا تُكرِهوا فَتَياتِكُم عَلَى البِغاءِ إِن أَرَدنَ تَحَصُّنًاAnd among them is His saying:
O you who have believed, respond to Allah and to the Messenger when he calls you to that which gives you life
يا أَيُّهَا الَّذينَ ءامَنُوا استَجيبوا لِلَّهِ وَلِلرَّسولِ إِذا دَعاكُم لِما يُحييكُمAnd among them is His saying:
your step-daughters under your guardianship
وَرَبائِبُكُمُ اللّاتي في حُجورِكُمThe important point is that this is a known rule among the scholars of jurisprudence principles that what is a description of the reality has no implied meaning, so the restriction is not intended.
And his saying (may Allah be pleased with him): "May Allah curse the women who tattoo and the women who get tattooed" Cursing is expulsion and distance from the mercy of Allah. The women who tattoo are those who do it, and the women who get tattooed are those who ask someone to do it to them. Tattooing is the same as tattooing; tattooing means engraving. They would pierce the skin with a needle and then put something of color into it, either a tree, a sword, a dome, a flag, or just a tattoo. Some people told me that they found a tattoo that was the name of the person who got it, meaning the name was written on it. Yes.
The woman who tattoos is clearly cursed, and the woman who gets tattooed, who asks for it to be done to her, is also clearly cursed. But as for the woman who has a tattoo, does the woman who has a tattoo fall under the curse or not? The woman who has a tattoo.
The questioner : ... .
The Shaykh : What? The woman who has a tattoo, no.
The questioner : Like a young girl.
The Shaykh : Like a young girl. This young girl does not fall under the curse because she is not one who tattoos nor one who gets tattooed, may Allah have mercy on you, nor one who gets tattooed, but she is one who has a tattoo.
If someone asks: Why do we not obligate her to remove the tattoo? If she leaves it and continues with it, does she fall under the curse? We say that this is not possible except with harm. I do not know, with the advancement of medicine, if an operation is performed, can it be removed or not? What do you say, O Hidayat Allah, is it possible?
The questioner : Yes, Shaykh.
The student: ... .
The Shaykh : What do we say?
The student : What?
The Shaykh : What did I say? Is it possible or not possible?
The student: It is not possible.
The Shaykh : What is not possible?
The questioner : ... .
The Shaykh : Yes, what is not possible?
The student : An operation.
The Shaykh : What operation?
The student : The tattoo operation.
The Shaykh : Removing the tattoo.
The student: Yes, indeed.
The Shaykh : The operation to remove the tattoo. Okay.
The student : There is one person ... .
The Shaykh : Yes?
The student : I know one person who removed it by cauterization.
The Shaykh : Yes, okay, if it is possible by cauterization, there is no harm, but I do not know if cauterization leaves a mark.
The student : It must leave a mark, meaning ... .
The Shaykh : Any problem. A problem.
The student : If it is on the face.
The Shaykh : Yes?
The student : If it is on the face, for a woman, it is possible ... a worse mark than ... .
The Shaykh : Yes. Mazen. Wait, we have not finished speaking about the hadith.
The women who pluck their eyebrows: the students, for those who pluck the hair from their faces. Plucking the eyebrows, the scholars said, is plucking the hair of the face, whether it is the eyebrow or otherwise.
And some of the scholars of knowledge said that plucking the eyebrows is thinning the eyelids, whether by plucking, shaving, or cutting.
So according to the first opinion, thinning the eyebrow by other than plucking is not plucking the eyebrows, and according to the second opinion, it is. But according to the second opinion, plucking the hair of the cheek, for example, is not plucking the eyebrows. It should be said that it includes both this and that, but plucking is more severe. Excluded from this is if hair appears on a woman that is a deformity, such as if a mustache or beard appears on her, then there is no harm in removing it because it is a deformity, so that it appears as if her face is the face of a man.
Likewise, the cursing of the women who file their teeth for the sake of beauty, those who alter the creation of Allah. The women who file their teeth for the sake of beauty, we spoke about this when mentioning the title.
Those who alter the creation of Allah, meaning this is a description that this entire act is altering the creation of Allah. It is taken from this hadith that everything that involves altering the creation of Allah is forbidden unless there is evidence indicating its removal. Based on this, we say that removing hair from the legs or arms falls under altering the creation of Allah, so it is not permissible. And some of the scholars of knowledge said that it is permissible because it is something about which Allah was silent, because removing hair is on three levels: the first level is what one is commanded to remove, so what is its ruling?
The student : Obligation.
The Shaykh : Obligation or recommendation depending on the situation, the important thing is that one is commanded to remove it.
And the second: what one is forbidden from, so this is forbidden, such as the hair of the beard, for example.
And the third: what was silent about. So do we say that the legislator's prohibition of specific hair on the body and his command to remove specific hair indicates that the third has neither command nor prohibition, so it is permissible? Or do we say it is altering the creation of Allah, and the original rule is that everything Allah created in the body remains as it is?
For this reason, our contemporary scholars differed on this issue. Some said that it is not permissible to remove hair from the arms, legs, abdomen, and the like, and some said it is permissible. The most cautious is not to remove it unless it is in a disfiguring way, such as if there is a lot of hair on a woman's leg or arm that repels people, then there is no doubt in the permissibility of removing it.
Okay, then he said (may Allah be pleased with him): ما لي لا ألعن من لعن النبي صلى الله عليه وسلّم وهو في كتاب الله: وَما ءاتاكُمُ الرَّسولُ فَخُذوهُ وَما نَهاكُم عَنهُ فَانتَهوا Why do I not curse the one whom the Prophet (peace and blessings be upon him) cursed, while it is in the Book of Allah: “And whatever the Messenger gives you, take it, and whatever he forbids you, refrain from it.” This indicates that his saying: "It is not for me to curse" indicates that his saying (may Allah be pleased with him): "May Allah curse the woman who tattoos and the woman who gets tattooed" is from the category of supplication and not from the category of report. Yes, but his saying:
Why then should I not curse those whom the Prophet (ﷺ) has cursed?
ما لي لا ألعن من لعن النبي صلى الله عليه وسلّمThen he said: "and that is in the Book of Allah" meaning this cursing is also in the Book of Allah, even if it came from the Messenger of Allah (peace and blessings be upon him). Then he cited as evidence for this his saying: