What is the ruling regarding a woman performing tayammum (dry ablution) while wearing makeup? A woman, who has been married for five years, applies makeup to look good for her husband. Is it permissible for her to perform tayammum instead of ablution when preparing for prayer, considering that ablution would require her to remove the makeup she has invested considerable time and money in?  

In Islamic law, it is impermissible for a morally accountable person to transition from the obligation to perform ablution or ritual washing to tayamum, which is a dispensation, except in cases where water is either unavailable or deemed unavailable by Islamic law, such as when one is unable to use it despite its presence. It is likewise impermissible for a woman to perform tayamum while wearing makeup, unless the use of water could cause her great harm, such as during the recovery from an illness or the exacerbation of an existing illness. The prayer of a woman who performs tayamum for reasons that do not permit it, is invalid and she is required to make it up.

Islamic law commands a woman to beautify herself for her husband

Upon reflection on Islamic law, one will find that its rulings account for the permissible inclinations and desires inherent to human nature. Accordingly, Islamic law commands humans to satisfy these desires without falling into negligence or excess. Among these desires lies the inherent tendency for spouses to find one another physically attractive. Islamic law explains that one of the sources of happiness in life is a righteous wife, one who brings joy to her husband whenever he looks at her. Accordingly, a wife is enjoined to beautify herself for her husband to protect him from being drawn towards unlawful desires, especially if his lawful desires are unmet. Abu Huraira narrated that the Prophet (peace and blessings be upon him) was asked, “Which women are regarded as the best?” He replied, “The one whose husband delights to look at” (recorded by Imam al-Nisa`i). The erudite scholar Al-Mulla Ali al-Qari observed in Mirqat Al-Mafateh that the phrase ‘delights to look at’ indicates that the husband perceives in his wife a sense of cheerfulness, commendable character, and a gentle demeanor. He further expressed that the interplay of her appearance and demeanor evokes a deep sense of joy and illuminates the soul from within.

 The Prophet (peace and blessings be upon her) sternly warned women, especially wives, against both excess and negligence in personal adornment. Abu Huraira (may Allah be pleased with him) narrated that the Prophet (peace and blessings be upon him) expressed disapproval when a woman refrained from wearing kohl, henna, and jewelry. 

The extent to which makeup affects ritual purity

Makeup can be categorized based on its water permeability. A thin layer of natural or artificial pigments, including henna and various dyes, that are applied to stain the skin do not form a barrier that inhibits absorption by the skin. Conversely, certain makeup products may possess a thick consistency that prevents water from reaching the skin, thereby creating a barrier between water and the skin. This includes substances like wax, which the skin is unable to absorb entirely.

There is no objection to performing ablution or the ritual bath while wearing makeup that allows water to contact the skin. Such makeup should consist of pigments that do not block the skin’s pores, instead forming a thin layer that integrates with the skin. Purification — ablution and the ritual bath — while wearing thick makeup that prevents water from reaching the skin, is rendered invalid. According to Islamic law, it is essential for one who intends to perform ablution or the ritual bath to remove any barriers from the skin, ensuring that water can adequately contact the skin. This is especially true since one of the conditions for the validity of ablution, which is universally accepted among jurists, is the absence of a barrier that prevents water from reaching the skin while performing purification, whether the organ in question is to be washed or wiped. This has been stipulated by the schools of Islamic jurisprudence. See: Maraqi al-Falah Sharh Nur al-Idah by the Hanafi scholar al-Sharnbalali, Al-Sharh Al-Saghir by the Maliki scholar al-Dardir, Hashiyat Al-Bijirmi ala Al-Iqna’ by the Shafi’i scholar al-Bijirmi, and Kashaf Al-Qina’ ‘an Matn Al-Iqna’ by the Hanbali scholar al-Buhuti.

Purification from both major and minor impurities is a condition for the validity of prayer

There is no dispute among jurists that purification from major and minor impurities is one of the conditions for the validity of prayer, and that anyone wishing to pray must use water to attain purity. Tayamum in lieu of ablution is licensed in the absence of water or when an individual is unable to use water. Prayer is invalid if performed without ablution or, for those permitted, tayammum — whether the omission was intentional or not. See: Al-Ijma' by Imam Ibn al-Mundhir, Maratib Al-Ijma’ by Ibn Hazm, and Al-Iqna’ fi Al-Ijma’ by Imam Ibn al-Qattan al-Fasi.

Tayammum for the woman who wears make up

The prevailing view among scholars indicates that a woman may perform tayammum while wearing makeup only in circumstances where water is unavailable or when she is unable to use it. This is particularly pertinent in situations where the use of water could lead to significant harm that is unavoidable, or where it may induce intolerable hardship, including delayed recovery, exacerbation of an illness, or complications that could result in death.

Imam Ibn Hazm noted in Maratib Al-Ijma’, “Scholars are in agreement that if an ill individual is adversely affected by water or is unable to find any, they are to perform tayammum in lieu of ablution and ritual washing,” while Imam Ibn Abd al-Barr wrote in Al-Istidhkar, “Scholars from both the East and West, as far as I know, unanimously agree that performing tayammum with clean earth in the absence of water serves as a [valid form of] purification for every Muslim who is ill or traveling, regardless of whether they are ritually impure or not in a state of ablution.” Badr al-Deen al-Ayni noted in Al-Binayah Sharh Al-Hidayah that scholarly consensus suggests that individuals who fear death or the loss of function of a limb or organ, are permitted to perform tayammum.

The permissibility of tayammum is limited to circumstances where water is absent, either due to unavailability or incapacity to use it. Makeup is not listed among the factors that permit tayammum, as there is no actual absence of water. Moreover, a woman’s capacity to remove her make up counters the argument regarding the inability to use water for purification. Nonetheless, when the use of water may lead to considerable harm, such as prolonging recovery from illness, exacerbation of a condition, or in instances of water is deficient, tayammum becomes permissible. This permissibility is not predicated on the presence of makeup, but rather for an extrinsic reason.  Based on this, the prayer of a woman who performs tayammum without a valid excuse that permits it, is invalid and she must make up the prayer she performed with that tayammum, as her prayer lacked one of the conditions for its validity.

And Allah Almighty knows best