Question:
Assalamualaikum. What is the ruling of injecting liquid filler (soy-based collagen) in the body of woman for the purpose of beautification for husband?
Answer:
Walaikumussalam Warahmatullah.
Alhamdulillah, praise and thanks to Allah for the many countless blessings He has blessed us all with. Blessings and salutations to the prophet Muhammad PBUH, his family, companions and all those that follow his teachings to the day of judgement.
Introduction
The literal meaning for collagen is the main protein in connective tissues, skin, bones and cartilage that produces gelatine when boiled. Refer 2nd Edition Kamus Pelajar.[1]
According to a medical website, WebMD, collagen injections would give your skin a plumper, smoother appearance. Collagen injections replenish the skin's natural collagen. The natural beauty of your skin is enhanced as the contour of the support structure is restored. Not all skin types are suitable for collagen injections treatment. It depends on the skin type, skin sensitivity and medical treatment history. [2]
The issue on collagen injection on human body parts for beautification is debated by contemporary scholars. It was never debated by early Islamic scholars since the difference in technology made it unavailable at that time. However, there is no issue for contemporary scholars to use the early Islamic scholars’ views or fatwas when discussing the same circumstances of a similar issue.
Dr Soleh bin Muhammad al-Fawzan set three rules that make it permissible for collagen injections on parts of human body:
- The collagen source is pure e.g from a slaughtered cow.
- The injection must have been approved as safe by a qualified doctor.
- The purpose of the injection must be for treatment of defects that are abnormal or getting rid of deformity such as severe wrinkles. However, if the treatment leads to tadlis (deception) or changing Allah’s creation, it is not permitted, such as getting rid of normal wrinkles that appear when one is getting old.
Refer al-Jarahah al-Tajmiliyyah (pg. 351)
First Condition
For the first condition; there is a facilitation of using najis as medication. The facilitation is only in exigent or desperate situations that refers to a pressing situation that if ignored would bring to destruction, prolonged suffering or misery. Syeikh Muhammad Al-Zuhaili said: “Exigent or desperate situations is when someone does not eat what is prohibited he fears that it could lead to death, or a deadly disease, or increased illness, or increased duration of illness, or disconnected from his companion (during travels), or fatigue that will make him unable to walk or ride vehicles and he is unable to find any permissible food to eat except for the impermissible such as carcass, swine, or other people’s food, then, it is permitted to take (eat) the impermissible.”
However, the amount that can be eaten is just enough to survive and not for enjoyment until one is full, unless that person is in an area where it is feared he would die, then he can eat until he’s full.
“ … it is permitted to use najis for medical purposes, if there are no pure substances that can give the same or better effects as the najis according to authentic and valid opinion (expert opinion). If there is a replacement, then it is prohibited to be used.”. Refer al-Mu`tamad fi al-Fiqh al-Syafie (2/562-565).
This is in accordance with Islamic legal maxim:
مَا أُبِيحَ لِلضَّرُورُةِ يُقَدَّرُ بِقَدَرِهَا
Whatever it is that is permitted for you for exigent or desperate situations is only during the exigent or desperate situations. Refer al-Asybah wa al-Nazha’ir (pg. 172) by Imam al-Suyuti.
However, if the collagen’s source is soy then there is no problem for this first condition.
Second Condition
This second condition is important due to Islamic legal maxim that states:
الضَّرَرَ لَا يُزَالُ بِالضَّرَرِ
“One harm cannot be removed by another harm.”
For example, a desperate man cannot eat or drink something that would put him in another desperate situation (such as drinking poison because of extreme thirst or eating spoilt food because of extreme hunger). Refer al-Asybah wa al-Nazha’ir (pg. 86).
Hence, make sure that the ingredients of the injection solution are free from any negative side effects to health. Regarding this, it must be referred to a medical expert and not just based on assumptions.
Third Condition
The third condition is in accordance to Allah SWT’s statement about the words of Iblis:
وَلَأُضِلَّنَّهُمْ وَلَأُمَنِّيَنَّهُمْ وَلَآمُرَنَّهُمْ فَلَيُبَتِّكُنَّ آذَانَ الْأَنْعَامِ وَلَآمُرَنَّهُمْ فَلَيُغَيِّرُنَّ خَلْقَ اللَّهِ ۚ وَمَن يَتَّخِذِ الشَّيْطَانَ وَلِيًّا مِّن دُونِ اللَّهِ فَقَدْ خَسِرَ خُسْرَانًا مُّبِينًا
“And I will mislead them, and I will arouse in them [sinful] desires, and I will command them, so they will slit the ears of cattle, and I will command them, so they will change the creation of Allah." And whoever takes Satan as an ally instead of Allah has certainly sustained a clear loss.”
Surah Al-Nisa’ (119)
Syeikh Muhammad Tahir ibn Asyur said:
“This verse tells the story of how the Jahiliyyah people changed Allah’s creation for ridiculous motives. For example, the idol worshippers that dig out the eyes of al-hami which are camels that their backs are protected for they are rarely ridden because they produce many offspring, giving them to the idols. Other reproachful acts included in this are receiving tattoos for beautification though in reality it damages the skin, as well as carving the face using fire. But it does not fall under the category of changing Allah’s creation if permitted animals are used (to eat or to castrate animals to increase meat production). It is also not considered as changing Allah’s creation when doing tahsiniyyah (improving) things, such as circumcising is not considered as changing Allah’s creations, but it is done for its medicinal benefits. The same goes for shaving of hair to prevent harm, clipping of the nails to ease the movements of the hands and to piercing the ears of women for earrings (adornments or beautification).”. Refer al-Tahrir wa al-Tanwir (5/206).
From Abdullah bin Mas’ud RA:
أَنَّ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ لَعَنَ الوَاشِمَاتِ وَالمُسْتَوْشِمَاتِ وَالمُتَنَمِّصَاتِ مُبْتَغِيَاتٍ لِلْحُسْنِ مُغَيِّرَاتٍ خَلْقَ اللَّهِ
“The Prophet PBUH cursed woman who gives tattoos or the ones who receives them, woman that shaves her eyebrows, seeking beauty and changing Allah’s creation.”
Sunan al-Tirmidhi (2707)
Syeikh Dr Soleh bin Muhammad al-Fauzan said:
“The word “lil husn” in this hadith shows that the prohibition is specific to anything that is done to increase beauty more than khildah ma’hudah (creation or standard appearance). If it is done to treat a defect or deformity then it is permitted, as stated before. This shows, that changes of this form are not prohibited. The Prophet’s PBUH words that specifies “lil husn”, is the letter lam which is lam ta’lil (that shows the reason of prohibition) that made an exception to the prohibition if it involves treatment for defects or something that has the same purpose (treating deformity or abnormality).” Refer al-Jarahah al-Tajmiliyyah (pg.73)
Adornment and Beautification That Is Permitted in Islam in front of Husbands
We stated here a few of Islamic scholars’ opinions about what is permitted and what is prohibited for beautification from Islamic perspective.
Syeikh Jamal in his book Hasyiah al-Jamal `ala Syarh al-Manhaj (1/418) said:
وَيَحْرُمُ أَيْضًا تَجْعِيدُ شَعْرِهَا وَنَشْرُ أَسْنَانِهَا وَهُوَ تَحْدِيدُهَا وَتَرْقِيقُهَا وَالْخِضَابُ بِالسَّوَادِ وَتَحْمِيرُ الْوَجْنَةِ بِالْحِنَّاءِ وَنَحْوِهِ وَتَطْرِيفُ الْأَصَابِعِ مَعَ السَّوَادِ وَالتَّنْمِيصُ وَهُوَ الْأَخْذُ مِنْ شَعْرِ الْوَجْهِ وَالْحَاجِبِ الْمُحَسَّنِ فَإِنْ أَذِنَ لَهَا زَوْجُهَا أَوْ سَيِّدُهَا فِي ذَلِكَ جَازَ لَهَا
“And it is prohibited to curl the hairs, nasyr the teeth which is filing and honing the tips of the teeth, coloring of the hair, blushing the wajnah (the cheek) with henna [3] and acts that are similar, coloring the tips of the fingers black, do tanmis which is plucking face hairs and excess eyebrows [4]. However, if it is permitted by the husband or owner then it is permitted for her.”
The ruling for hair extensions is prohibited, unless if the hair used is synthetic and with the husband’s permission, then it is permitted. Refer al-Wasit (2/168-170) by Imam al-Ghazali; Busyra al-Karim (pg. 90) by Habib Saied Ba`isyn and Nail al-Autor (6/22) by Imam al-Syaukani.
Islamic Ruling
From the discussion above, it is clear that the ruling for collagen injections on human body parts depends on the situation:
- Prohibited to inject collagen on human body parts for the purpose of beautification in front of men other than her mahram or husband, using ingredients that are najis, or dangerous and changing Allah SWT’s creation.
- The ruling becomes permitted when used to treat lost beauty, not because of normal aging, but because of unhealthy eating, an illness, an accident, or carelessness in healthcare or anything similar. This is backed up by a hadith where the prophet PBUH’s companion named Arfajah loses his nose in a war and the Prophet PBUH permitted him to replace it with a gold nose.
- It is permitted for beatification or cosmetic purposes with the permission of the husband. The injection itself is not sinful as Islamic law permits bekam and venesectomy (incision of a vein for the removal or withdrawal of blood). The same goes to piercing of the ears for woman for earrings, with beautification as the reason. Islamic law also permits the consumption of food and supplements for health and beauty. However, collagen injections done must not be too noticeable that it exceeds khildah ma’hudah (creation or standard appearance), that it falls under the category of changing Allah SWT’s creation.
May this explanation give benefit to the questioner and increases the fondness between husband and wife to achieve the goal of a loving family as intended in Islam. Wallahu’alam.
Reference:
[1] http://prpm.dbp.gov.my/Cari1?keyword=kolagen
[2] https://www.webmd.com/beauty/collagen-injections#1
[3] Using analogical inference from the ruling of wearing lipstick and make-up if permitted by the husband.
[4] In al-Tahqiq, Imam al-Nawawi states the ruling is undesirable (makruh). From the book al-Tahqiq, Syeikh Qosim Muhammad Agha al-Nuri commented: “The meaning of plucking the eyebrows is that plucking at the width and height until it became curved like the crescent moon that is drawn. Wallahua’lam. Refer al-Tahqiq, Maktabah Dar al-Fajr (pg.58).