Fatwa ID: 08237
Answered by: Alimah Maryam Badshah
Question:
I wanted to ask if it’s halal to get a BB glow facial done. It’s a form of semi-permanent makeup and serums and involves micro-needling.
JazakumUllah Khayr
In the name of Allah, the Most Gracious, the Most Merciful
Answer:
When it comes to make-up and beauty treatments, a person should always keep in mind both the purpose and procedure. It is impermissible for a person to have a treatment that alters their natural appearance.
When used as a treatment for medical conditions like acne and scarring, micro-needling is permissible. However, using micro-needling for the aforementioned “BB Glow Facial” cosmetic procedure would not be permissible even though it is temporary. This is in part due to the fact that the purpose is to change a person’s natural skin colour by injecting pigmentation. This is akin to tattooing in method and false hair in its impermanence and deceit, which are both impermissible. One should also take into account the product used, as the ingredients could be harmful, derived from non-halal sources or have properties that invalidate wudhu and purification due to their impurity or impermeability, such as alcohol and non-degradable substances.
A person should also consider the side effects and post-care of such procedures, such as needing to avoid hot water and having to apply medication to the affected parts for several days, which could also prevent a person from performing wudhu. As well as permanent skin discoloration or damage and needing to avoid sunlight for several days after the procedure, to name a few.
In conclusion, if the cosmetic treatment is done for the purpose of beautification and not for medical reasons, it would be impermissible for a person to undergo a micro-needling BB facial.
Only Allah knows best.
Written by Alimah Maryam Badshah
Checked and approved by Mufti Mohammed Tosir Miah
Darul Ifta Birmingham
حَرَامٌ سَوَاءٌ كَانَ شَعْرَهَا أَوْ شَعْرَ غَيْرِهَا لِقَوْلِهِ – صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ – «لَعَنَ اللَّهُ الْوَاصِلَةَ وَالْمُسْتَوْصِلَةَ وَالْوَاشِمَةَ وَالْمُسْتَوْشِمَةَ وَالْوَاشِرَةَ وَالْمُسْتَوْشِرَةَ وَالنَّامِصَةَ وَالْمُتَنَمِّصَةَ»…
(قَوْلُهُ سَوَاءٌ كَانَ شَعْرَهَا أَوْ شَعْرَ غَيْرِهَا) لِمَا فِيهِ مِنْ التَّزْوِيرِ كَمَا يَظْهَرُ مِمَّا يَأْتِي … وَالْمُسْتَوْصِلَةُ: الَّتِي يُوصَلُ لَهَا ذَلِكَ بِطَلَبِهَا وَالْوَاشِمَةُ: الَّتِي تَشِمُ فِي الْوَجْهِ وَالذِّرَاعِ، وَهُوَ أَنْ تَغْرِزَ الْجِلْدَ بِإِبْرَةٍ ثُمَّ يُحْشَى بِكُحْلٍ أَوْ نِيلٍ فَيَزْرَقُّ وَالْمُسْتَوْشِمَةُ: الَّتِي يُفْعَلُ بِهَا ذَلِكَ بِطَلَبِهَا…
Raddul Muhtār (Vol.6, pg.373, Dār Al-Fiqr)
يُسْتَفَادُ مِمَّا مَرَّ حُكْمُ الْوَشْمِ فِي نَحْوِ الْيَدِ، وَهُوَ أَنَّهُ كَالِاخْتِضَابِ أَوْ الصَّبْغِ بِالْمُتَنَجِّسِ؛ لِأَنَّهُ إذَا غُرِزَتْ الْيَدُ أَوْ الشَّفَةُ مَثَلًا بِإِبْرَةٍ ثُمَّ حُشِيَ مَحَلُّهَا بِكُحْلٍ أَوْ نِيلَةٍ لِيَخْضَرَّ تَنَجَّسَ الْكُحْلُ بِالدَّمِ، فَإِذَا جَمَدَ الدَّمُ وَالْتَأَمَ الْجُرْحُ بَقِيَ مَحَلُّهُ أَخْضَرَ، فَإِذَا غُسِلَ طَهُرَ؛ لِأَنَّهُ أَثَرٌ يَشُقُّ زَوَالُهُ؛ لِأَنَّهُ لَا يَزُولُ إلَّا بِسَلْخِ الْجِلْدِ أَوْ جَرْحِهِ، فَإِذَا كَانَ لَا يُكَلَّفُ بِإِزَالَةِ الْأَثَرِ الَّذِي يَزُولُ بِمَاءٍ حَارٍّ أَوْ صَابُونٍ فَعَدَمُ التَّكْلِيفِ هُنَا أَوْلَى، وَقَدْ صَرَّحَ بِهِ فِي الْقُنْيَةِ فَقَالَ: وَلَوْ اتَّخَذَ فِي يَدِهِ وَشْمًا لَا يَلْزَمُهُ السَّلْخُ اهـ.
Raddul Muhtār (Vol.1, pg.330, Dār Al-Fiqr)
حَدَّثَنِي مُحَمَّدُ بْنُ مُقَاتِلٍ، أَخْبَرَنَا عَبْدُ اللَّهِ، أَخْبَرَنَا عُبَيْدُ اللَّهِ، عَنْ نَافِعٍ، عَنِ ابْنِ عُمَرَ ـ رضى الله عنهما ـ أَنَّ رَسُولَ اللَّهِ صلى الله عليه وسلم قَالَ “ لَعَنَ اللَّهُ الْوَاصِلَةَ وَالْمُسْتَوْصِلَةَ، وَالْوَاشِمَةَ وَالْمُسْتَوْشِمَةَ ”. قَالَ نَافِعٌ الْوَشْمُ فِي اللِّثَةِ.
Sahih Al-Bukhāri 5937 (Bk.77, ch.83, sunnah.com)
