Fatwa: # 42081
Category: Women
Country:
Date: 20th March 2019

Title

Organic Fresh Mehndi

Question

URGENT:

Assalamualykum warahmatullahi wabarakatuh

please i am in so much stress. i put mendhi on my nails, a mendhi cone i bought from the shops. then someone said i should be careful what type of mendhi i use because some may prevent water penetrating. when hearing this i bought organic fresh mendhi online, it was very  expensive. i bought the powder then mixed it with lemon and sugar to make it darker and then applied it on my nails again.

so I put mendhi twice, first with shop mendhi then with organic fresh mendhi

its been few days and I can see in some parts of my nails the mendhi has come up, i scratched it with myy nails and little bit comes off like nail polish. Normally mendhi is a stain on the nails so you cant peel and not does it come off from some part of the nails.

I am so worried, what can i do, is my wudhu valid like this, its so difficult to take it all off, im so scared if I die my ghusl wont be done. i never put nail polish even when on hayd because I get so scared. please tell me what i can do.

jazakallahu khaayran

Answer

In the Name of Allah, the Most Gracious, the Most Merciful.

As-salāmu ‘alaykum wa-rahmatullāhi wa-barakātuh.

Sister in Islam,

If the mehndi merely colours/stains the nails, and it does not create a surface, then the wudhu and fardh ghusl will be valid. If the mehndi creates a surface on the nail like nail polish and it is not soluble, then wudhu and the fardh ghusl will not be valid. [1]

If you are in doubt, especially in issues of wudhu, ghusl and ibaadaat, you should exercise caution and avoid using such mehndi.

And Allah Ta’āla Knows Best

Muhammad I.V Patel

Student Darul Iftaa
Lusaka, Zambia

Checked and Approved by,
Mufti Ebrahim Desai.

______


[1]

الفتاوى الهندية - ط. دار الفكر (1/ 4)

أو الْمَرْأَةِ التي صَبَغَتْ اصبعها بِالْحِنَّاءِ أو الصَّرَّامِ أو الصَّبَّاغِ قال كُلُّ ذلك سَوَاءٌ يُجْزِيهِمْ وُضُوءُهُمْ إذْ لَا يُسْتَطَاعُ الِامْتِنَاعُ عنه إلَّا بِحَرَجٍ وَالْفَتْوَى على الْجَوَازِ من غَيْرِ فَصْلٍ بين الْمَدَنِيِّ وَالْقَرَوِيِّ كَذَا في الذَّخِيرَةِ وَكَذَا الْخَبَّازُ إذَا كان وَافِرَ الاظفار كَذَا في الزَّاهِدِيِّ نَاقِلًا عن الْجَامِعِ الْأَصْغَرِ وَالْخِضَابُ إذَا تَجَسَّدَ وَيَبِسَ يَمْنَعُ تَمَامَ الْوُضُوءِ وَالْغُسْلِ كَذَا في السِّرَاجِ الْوَهَّاجِ نَاقِلًا عن الْوَجِيزِ

 

الدر المختار وحاشية ابن عابدين (رد المحتار) (1/ 154)

(ولا يمنع) الطهارة (ونيم) أي خرء ذباب وبرغوث لم يصل الماء تحته (وحناء) ولو جرمه به يفتى (ودرن ووسخ) عطف تفسير وكذا دهن ودسومة (وتراب) وطين ولو (في ظفر مطلقا) أي قرويا أو مدنيا في الأصح بخلاف نحو عجين

 

(قوله: به يفتى) صرح به في المنية عن الذخيرة في مسألة الحناء والطين والدرن معللا بالضرورة. قال في شرحها ولأن الماء ينفذه لتخلله وعدم لزوجته وصلابته، والمعتبر في جميع ذلك نفوذ الماء ووصوله إلى البدن اهـ لكن يرد عليه أن الواجب الغسل وهو إسالة الماء مع التقاطر كما مر في أركان الوضوء. والظاهر أن هذه الأشياء تمنع الإسالة فالأظهر التعليل بالضرورة، ولكن قد يقال أيضا إن الضرورة في درن الأنف أشد منها في الحناء والطين لندورهما بالنسبة إليه مع أنه تقدم أنه يجب غسل ما تحته فينبغي عدم الوجوب فيه أيضا تأمل

 

مجمع الأنهر في شرح ملتقى الأبحر (1/ 21)

(وَسَائِرُ الْبَدَنِ) مَرَّةً حَتَّى دَاخِلِ الْقُلْفَةِ فِي الْأَصَحِّ وَيَجِبُ إيصَالُ الْمَاءِ إلَى أَثْنَاءِ اللِّحْيَةِ كُلِّهَا بِحَيْثُ يَصِلُ إلَى أُصُولِهَا؛ إذْ لَا حَرَجَ فِيهِ كَمَا فِي الْمُحِيطِ وَكَذَا غَسْلُ السُّرَّةِ وَالشَّارِبِ وَالْحَاجِبِ وَالْفَرْجِ الْخَارِجِ وَلَوْ بَقِيَ الْعَجِينُ فِي الظُّفُرِ فَاغْتَسَلَ لَا يَكْفِي وَفِي الدَّرَنِ وَالطِّينِ يَكْفِي؛ لِأَنَّ الْمَاءَ يَنْفُذُ وَكَذَا الصِّبْغُ وَالْحِنَّاء

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