Hair coloring law

Change Uban For hostile the Book

Prophet sallallaahu 'alaihi wa sallam highly ordered us to menyelisihi scribes of which are in the gray matter.

From Abu Hurayrah radi 'anhu, he said that the Prophet sallallaahu' alaihi wa sallam said,

إن اليهود والنصارى لا يصبغون فخالفوهم

"Surely Jews and Christians do not polish them gray, then selisilah them." (Agreed upon, HR. Bukhari and Muslim)

Which is more important between letting the gray or color it?

Al Qodhi 'Iyadh said, "The Companions and the Salaf tabi'in disagree on the issue of gray. Some of them said that more important to let the gray (instead of coloring them) because there is a hadith of the Prophet sallallaahu 'alaihi wa sallam regarding the prohibition to change gray hair [but the hadith which says the ban is unjust or dho'if hadeeth, as stated by Shaikh Al-Albani in Tamamul Minnah].

... Most of them found also that the main change over gray (rather than allowing it). So in between them to change gray hair as there are hadith on this matter. "(Nailul Author, 1/144, Ash Syamilah).

So we can say that the coloring gray hair coloring is not more important than the opinion of some scholars. As for the opinion that the more mainstream than let the gray hair coloring, then this is a weak opinion it is constructed on a weak hadith.

Change Uban with girlfriend and Inai

Abu Dhar radi 'anhu said, the Prophet sallallaahu' alaihi wa sallam said,

إن أحسن ما غيرتم به الشيب الحناء والكتم

"Surely the best materials you use to polish your gray hair is Hinna '(girlfriend) and katm (henna)." (Narrated by Abu Dawud, Tirmidhi, Ibn Majah and An-Nasa'i. Shaykh Al Albani in Genealogy As Ash said Shahihah that this hadeeth saheeh)

This suggests that gray polish with Hinna '(girlfriend) and katm (henna) is the most excellent. But may also shining with gray hair than they are with al wars (seeds that can produce a yellowish red color) and za'faron. As some friends there who shined with both dye their gray hair the last.

Abu Malik Ash-ja'iy from his father, he said,

كان خضابنا مع رسول الله صلى الله عليه وسلم الورس والزعفران

"We used our gray polish with the Prophet sallallaahu 'alaihi wa sallam with wars and za'faron". (Narrated by Ahmad and al-Bazzar. Narrators are narrators of the book of saheeh apart Bakr ibn 'Isa, but he was tsiqoh-reliable-. See Majma' Az Zawa'id)

Al Hakam ibn 'Amr said,

دخلت أنا وأخي رافع على أمير المؤمنين عمر, وأنا مخضوب بالحناء, وأخي مخضوب بالصفرة, فقال عمر: هذا خضاب الإسلام. وقال لأخي رافع: هذا خضاب الإيمان

"Me and my brother Rofi 'never met al-Mu'minin' Umar (bin al-Khattab). I own polish ubanku with hinaa '(girlfriend). Brother polished with shufroh (which produces a yellow color). 'Umar then said: This is semiran Islam. 'Umar also said the brother Rofi': This is semiran faith. "(Narrated by Ahmad. Inside there 'Abdurrahman ibn Habib. Ibn Ma'in mentsiqohkannya. Ahmad mendho'ifkannya. Yet other narrators are narrators who tsiqoh. See Majma' Az Zawa'id)

Uban forbidden polish with Black Color

From Jabir radi 'anhu, he said, "On the day of the conquest of Makkah, Abu Quhafah (father Abu Bakr) came in a state of head and beard had turned white (like cotton, meaning he had gray). Then the Prophet sallallaahu 'alaihi wa sallam said,

غيروا هذا بشيء واجتنبوا السواد

"Change this gray hair with something, but avoid black." (Narrated by Muslim). The great scholar Syafi'iyah, An Nawawi brought this hadith in the chapter "Dianjurkannya gray polish with shofroh (yellow), hamroh (red) and prohibited use black".

As explained above hadith An Nawawi rahimahullah said, "According to our schools (Syafi'iyah), shining gray hairs applies to both men and women is to shofroh (yellow) or hamroh (red) and forbidden gray with black polish according the strongest opinion. There is also a saying that the law is only makruh (makruh tanzih). However, the opinion stated more precisely forbidden by the words of the Prophet sallallaahu 'alaihi wa sallam: "Avoid black". This is the opinion in our schools. "

The threat to the people who change the black color is mentioned in the following hadith.

From Ibn 'Abbas radi' anhuma said, that the Prophet sallallaahu 'alaihi wa sallam said,

يكون قوم يخضبون في آخر الزمان بالسواد كحواصل الحمام لا يريحون رائحة الجنة

"At the end of the world will come a people who bersemir with black like a pigeon gizzards. They will not smell heaven. "(Narrated by Abu Dawood, An Nasa'i, Ibn Hibban in shahihnya, and al-Hakim. Al-Hakim said that this hadeeth saheeh isnaad. Shaikh Al-Albani in Saheeh At Targhib wa At Tarheeb say that This hadeeth saheeh). Because it says will not smell heaven, the act includes a major sin. (See Al Liqo 'Al Bab Al Maftuh, 60/23, 234/27)

Actually, if you use katm (henna) will produce black, so it should not be used alone but katm mixed with hinaa '(girlfriend), so the resulting color is black and yellowish. Then after it was used to polish your hair. (See Al Liqo 'Al Bab Al Maftuh, 234/27)

Can use any type of other-than henna dye and henna, henna alone, za'faron and wars kind of gray-to change with synthetic dyes? The answer: because the important thing is to be achieved the goal is to change the color of gray than black. As the generality of the hadith:

غيروا هذا بشيء واجتنبوا السواد

"Change this gray hair with something, but avoid black." (Narrated by Muslim). Here the use of the word syaa-i ', nakiroh form, which shows the absolute (read: generic). But if the dye does not absorb into the hair, instead forming a separate layer on the skin, hair, the coloring of this kind should be avoided because it can cause the water does not get into the skin when the hair so as to cause the wudhu ablution invalid. Allaah knows best.

What If polish Uban With Black Color To Make Appearance More Attractive?

Shaykh Muhammad ibn al Utsamin Sholeh never asked about the beard or hair polish with black head, is it permissible?

Shaykh rahimahullah said:

Polish beard or head hair with black, then I'd say everything is haram. The reason is, because the Prophet sallallaahu 'alaihi wa sallam said, "Change this gray hair with something, but avoid black." Also in this issue are the arguments in the book Sunan indicating a threat to people ubannya with black polish.

Then asked again said: Do not be too, if the intention is to beautify themselves?

Shaykh rahimahullah said:

Generally the color ubannya with black, the goal is to beautify themselves, in order to look younger. If not, then what's the point?! Such actions will only be a waste of time and treasure. (Liqo 'Al Bab Al Maftuh, 1/5, Mawqi' Asy Syabkah Al Islamiyah)

What If the Still Young Emerging Uban, Can Modified (dyed)?

Shaykh Muhammad ibn Al Uthaymeen Sholeh asked: "A young man had seen her gray hair. He wants to change the gray hair black. How is this legal? "

Shaykh rahimahullah said: This includes trick (Tadlis). Someone who wants to get married, then there is a gray hair on his head while he was young, then do this kind include trick (Tadlis). However, we say that it is more important if he wants to change ubannya earlier, then use a color other than black. He may mix hina '(henna) and katm (henna), and he used to polish gray. At this time, no longer appear gray. Even the act is included teachings of the Prophet sallallaahu 'alaihi wa sallam, is to change the color gray than black. The change was gray with black, then correct it includes acts that are forbidden. Because the Prophet sallallaahu 'alaihi wa sallam ordered us away when it will polish black hair, there are even threats very hard on this in his word. (Liqo 'Al Bab Al Maftuh, 188/23)

How Law polish (Memirang) Hair Color Black Originally Becoming Other Colours?

Shaykh Muhammad ibn Al Uthaymeen Sholeh once asked, "Is it okay to change the woman's hair was originally dyed black to a color other than black as the color red?"

Shaykh rahimahullah said:

The answer to the question of woman's hair shined a color other than black, is built on kaedah important. Kaedah is the legal origin of everything is kosher and permissible. This kaedah origin should be considered. For example, a person wearing clothes that she likes or she decorated in accordance with his will, the Shariah does not forbid it. Shining example, it is forbidden because there are syar'i hadith of the Prophet sallallaahu 'alaihi wa sallam, "Change the gray hair, but stay away from black." If someone change the color gray than black, then this is ordered as well as changing the gray with hinaa '(girlfriend) and katm (henna). Even the case may be included in the lawsuit that silenced (not banned and is not commanded in the Shari'ah, that may-pen).

Therefore, we can specify the color into 3 types:

First is the color that was ordered to be used as hinaa 'to change the gray hair.

Both are forbidden to use colors like black and gray for a change.

Third is the color that silenced (not commented on anything). And every case that shari'ah is set aside, the original law was lawful.

Based on this, we say that the law of coloring hair for women (with a color other than black) is halal. Unless there is an element to change the hair color to resemble the disbelievers, then here are not allowed to become law. Because it is included in tasyabbuh problem (like) the unbelievers, while the law tasyabuh with unbelievers is forbidden. It is based on the words of the Prophet sallallaahu 'alaihi wa sallam,

من تشبه بقوم فهو منهم

"Whoever resembles a people, he included as part of their" (Narrated by Ahmad and Abu Dawud. Shaykh al-Islam in Iqtidho '[1/269] says that the sanad of this hadith jayid / good)

Whose name tasyabbuh (resembling the disbelievers), including the form of loyalty (wala ') on them. While we are forbidden to give loyalty (wala ') to an infidel. If the Muslims tasyabbuh with the heathen, then maybe they (the disbelievers) will say, "The Muslims are in according us." So with this, the unbelievers are to be happy and proud with disbelief that they have. And keep in mind also that people often mimic the behavior or style of the unbelievers, they will always consider himself lower than the Gentiles. Therefore, they will always follow those infidels.

Also we can say that tasyabbuh a Muslim unbelievers today are part of the loyal to them and form kehinaaan before them.

Also we can say that tasyabbuh with infidels, including the form of kufr as the Prophet sallallaahu 'alaihi wa sallam said, "Whoever imitates a people, he included one of them". Therefore, if a woman with shining hair color that is characteristic of the unbelievers, then menwarnai (polish) hair here becomes unlawful because of tasyabbuh. "(Al Liqo 'Al Bab Al Maftuh, 15/20)

But there is another explanation of Shaykh Sholeh bin Fawzaan bin 'Abdillah Al Fauzan. Hafizhohullah He said,

"As for a woman's head coloring hair is still black to another color, then I think it is not allowed. Since there is no reason for her to change. Due to the black color in hair is already showing its beauty and not a bad (disgrace). This kind of hair coloring including tasyabbuh (resembling the disbelievers). "(Tanbihaat 'ala Ahkamin Takhtashshu bil Mu'minaat, p. 14th, Darul' Aqidah)

If we see from the two scholars explanations above, we can draw the conclusion that the law is shining hair, if there is such a basic need was gray, so when it is permissible and even ordered. However, if the hair is still in a state of black and polished like (dipirang) be a color other than black, then this should be shunned. Why do we say shunned?

The answer is because the original dye your hair black to another color is usually done in order tasyabbuh (mimic) imitating unbelievers or people who like to commit adultery (read: wicked) sort of mimic the artist. This is what usually happens. Moreover, we see that the great religion has never done this kind (ie memirang hair). So this kind of action including a ban due to come on good black hair and not a bad show. So no need to be changed. Also do this kind of waste is included in the property. Allaah knows best showab bish.