- “May Allah curse those women who apply tattoos and those who seek to have them applied, [those who attach hair extensions], those who pluck eyebrows and those who have them plucked, and those who file their teeth to create gaps for beauty, thereby altering Allah’s creation.”
It was recorded by al-Bukhārī and Muslim, the compilers of the Sunan, and others, on the authority of Ibn Masʿūd, may Allah be pleased with him. It has been fully referenced in Ādāb al-Zifāf (p. 203, new edition), from published and manuscript sources, so there is no need to reference it again here. I have cited it only because of the additional wording, “[those who attach hair extensions],” which escaped the notice of some contemporary writers, leading them to a ruling at variance with that concerning tattooing and the other practices mentioned alongside it, as will be explained.
All of them relate the hadith through ʿAlqamah from Ibn Masʿūd. The aforementioned addition is found in Abū Dāwūd (4169), through his authentic chain from Jarīr, from Manṣūr, from Ibrāhīm, from ʿAlqamah. It has a strong supporting chain, recorded by al-Bukhārī (4887) through Sufyān—that is, al-Thawrī—who said: “I mentioned to ʿAbd al-Raḥmān ibn ʿĀbis the hadith of Manṣūr, from Ibrāhīm, from ʿAlqamah, from ʿAbd Allāh, may Allah be pleased with him: ‘The Messenger of Allah, may Allah’s peace and blessings be upon him, cursed the woman who attaches hair extensions.’” He said: “I heard it from a woman called Umm Yaʿqūb, from ʿAbd Allāh, with wording similar to the hadith of Manṣūr.”
I say: The hadith of Manṣūr is the hadith under discussion. Thus, this is another authentic route to ʿAlqamah—apart from Abū Dāwūd’s route—which strengthens this addition and removes any possibility of some followers of vain desires alleging that it is anomalous. It is further strengthened by ʿAbd al-Raḥmān ibn ʿĀbis’s narration from Umm Yaʿqūb. Al-Ḥāfiẓ said in Fatḥ al-Bārī (10/373): “Note: The name of this Umm Yaʿqūb is unknown. She was from Banū Asad ibn Khuzaymah, and I have not found a biographical notice for her. Her exchange with Ibn Masʿūd indicates that she had lived in that period. And Allah, Most High, knows best.”
I say: The account of her exchange with Ibn Masʿūd, as found in the two Sahih collections immediately after the hadith: