Islamic Ruling on Wearing Dental Jewelry
بِسْمِ اللہِ الرَّحْمٰنِ الرَّحِيْمِ
Ruling of Attaching Gems to the Teeth
Darulifta Ahlesunnat (Dawateislami)
Question
There is a new fashion trend in which a small crystals, bead, or stone is attached to a tooth. This is known as “tooth gem” or “dental jewelry”. This is more prevalent amongst females. So, I wanted to ask, is it allowed to attach this crystal, bead, or stone to the teeth as a form of beautification? Please provide guidance.
(Questioner: Akbar Madani, Pakpattan)
Answer
Before mentioning the sharīʿah ruling of using these “tooth gems” or “dental jewelry”, it is important to understand why they are used, who attaches them, and what method is used to attach them. The information we have gathered by the help of dentists and from the internet is that “tooth gems/dental jewelry” is a cosmetic accessory which is attached to the surface of the tooth to enhance and add a unique sparkle to the smile. When applying them, the tooth is first cleansed and then it is attached using a special dental glue. This procedure is usually carried out by a dentist or a professional beauty technician so that the teeth do not get damaged. These gems and stones are not permanently fixed on the tooth, instead they are temporary, lasting anywhere from a few months till over a year.
The Sharīʿah Ruling:
Islām has allowed males and females to beautify themselves while staying within the boundaries of sharīʿah. Especially for females, they have been commanded to adorn themselves in permissible ways for their husbands and they will be rewarded for this. But adopting such an adornment which requires one to commit an impermissible act or it becomes in obstacle in fulfilling any religious obligation while there is no need for it, is not permitted. Although the type of fashion that has been described in the question (in which small crystals, beads, or stones are attached to the teeth) is a form of adornment, this type of fashion is prohibited for many reasons:
Firstly: The purpose of applying these gems, stones, etc., is so that it becomes visible when smiling or laughing and it enhances one’s beauty. But this is not practiced by religious and well-mannered honorable people, rather such trends, which become popular through social media, are an imitation of fāsiq (sinful) individuals, such as singers, pop-stars, musicians, or social media influencers, as is written about this trend on various different websites. Furthermore, the prevalence of this amongst women is even more harmful because if their intention is to show it off in front of non-maḥram men, this is severely impermissible, ḥarām, and contrary to the teachings of the Qurʾān. Safety lies in avoiding such things because our beautiful religion teaches us to avoid imitation of disbelievers and sinners and encourages us to imitate the righteous ones.
Secondly: Adopting this fashion involves putting oneself in a situation which hinders the performance of a sunnah muʾakkadah and a fard without any valid purpose or necessity. This is because attaching such a thing to the teeth prevents water from flowing beneath it, whereas rinsing the mouth in such a way that water flows over every crevice of the mouth is sunnah muʾakkadah in wudū and fard in ghusl. Therefore, putting oneself in such a situation which hinders the performance of these obligations is impermissible.
Thirdly: Because this is prevalent amongst women, this also contains the issue that this procedure is carried out by dentist and professional beauty technicians and a large number of them are males, whom are non-maḥram. Having them carry out this procedure can involve multiple sins, such as uncovering the face in front of non-maḥram males without any valid sharīʿah reason, whereas scholars have declared it wājib to veil the face in this era of fitnah and prohibited unveiling the face in front of non-maḥram men without a necessity. Furthermore, in certain situation, there may also be seclusion with non-maḥrams which is impermissible and ḥarām. Even if these issues do not occur, even then, the other issues mentioned above still exist.
Conclusion: Because of the presence of these multiple sharīʿah concerns, this fashion is prohibited in sharīʿah.
Text Excerpts in order:
Regarding imitation of a certain group, the Messenger of Allāh ﷺ stated:
من تشبہ بقوم فھو منھم
Translation: The one who imitates a people is one from them. (Sunan Abī Dawūd, Book of Clothing, Vol. 02, p. 203, Publ. Lahore)
ʿAllāmah Alī Qārī Ḥanafī رحمة اللہ تعالى عليه (d. 1014 AH/ 1605 CE) writes:
أي من شبه نفسه بالكفار مثلا في اللباس وغيره، أو بالفساق أو الفجار أو بأهل التصوف والصلحاء الأبرار. (فهو منهم) : أي في الإثم والخير. قال الطيبي: هذا عام في الخلق والخلق
(Mirqāt al-Mafātīḥ, Vol. 07, p. 2782, Publ. Dār al-Fikr, Beirut)
Sadr al-Sharīʿah Muftī Muḥammad Amjad ʿAlī ʾAʿzamī رحمة اللہ تعالى عليه (d. 1367 AH/1947 CE) writes:
یہ حدیث ایک اصل کلی ہے۔ لباس و عادات و اطوار میں کن لوگوں سے مشابہت کرنی چاہیے اور کن سے نہیں کرنی چاہیے۔ کفار و فساق و فجار سے مشابہت بُری ہے اور اہل صلاح و تقویٰ کی مشابہت اچھی ہے، پھر اس تشبہ کے بھی درجات ہیں اور انہیں کے اعتبار سے احکام بھی مختلف ہیں۔ کفار و فساق سے تشبہ کا ادنیٰ مرتبہ کراہت ہے، مسلمان اپنے کو ان لوگوں سے ممتاز رکھے کہ پہچانا جاسکے اور غیرمسلم کا شبہ اس پر نہ ہوسکے۔
Translation: This ḥadīth is a foundational principle which clarifies whom one should imitate in clothing, habits, and practices and those whom one should not imitate. Imitation of disbelievers and sinners is reprehensible and imitating the righteous and pious individuals is commendable. Furthermore, imitation has many levels and their rulings differ accordingly. The lowest level of imitation with disbelievers and sinners is karahah (dislike). A Muslim should maintain a distinction from them so that he can be recognized (as a Muslim) and not be mistaken for a non-Muslim. (Bahār-E-Sharīʿat, Vol. 03, p. 407, Publ. Maktaba-Tul-Madinah, Karachi)
Prohibiting women from revealing their beauty to non-maḥram, the Almighty Creator states:
﴾وَ قُلْ لِّلْمُؤْمِنٰتِ یَغْضُضْنَ مِنْ اَبْصَارِهِنَّ وَ یَحْفَظْنَ فُرُوْجَهُنَّ وَ لَا یُبْدِیْنَ زِیْنَتَهُنَّ اِلَّا مَا ظَهَرَ مِنْهَا وَ لْیَضْرِبْنَ بِخُمُرِهِنَّ عَلٰى جُیُوْبِهِنَّ﴿
Translation (Kanz-Ul-ʿIrfān): Command the Muslim women to lower their gaze, and protect their chastity, and to not reveal their adornment except that which is apparent itself, and they should draw their headscarves over their chests. (Part 18, Sūrah al-Nūr, Verse 31)
Commentating on the part وَ لَا یُبْدِیْنَ زِیْنَتَهُنَّ from the above-mentioned verse, it is stated in Tafsīr Sirāt-Ul-Jinān:
ابو البرکات عبد اللّٰہ بن احمد نسفی رَحْمَۃُ اللّٰہِ تَعَالٰی عَلَیْہِ فرماتے ہیں: ’’زینت سے مراد وہ چیزیں ہیں جن کے ذریعے عورت سجتی سنورتی ہے جیسے زیوراورسرمہ وغیرہ اور چونکہ محض زینت کے سامان کو دکھانا مباح ہے اس لئے آیت کا معنی یہ ہے کہ مسلمان عورتیں اپنے بدن کے ان اعضا کو ظاہر نہ کریں جہاں زینت کرتی ہیں جیسے سر، کان، گردن، سینہ، بازو، کہنیاں اور پنڈلیاں۔
Translation: Abul-Barakāt, ʿAbdullāh Bin Aḥmad Nasafī رحمة اللہ تعالى عليه states: “Zeenat” refers to those things which a woman uses to adorn herself, such as jewelry, kohl, etc. But because showing the items of adornment is Mubāḥ, the meaning of this verse is that Muslim women should not reveal the parts of their body which they adorn, such as their head, ears, neck, chest, arms, elbows, shins. (Sirāt-Ul-Jinān, Vol. 06, p. 620-621, Publ. Maktaba-Tul-Madinah, Karachi)
Stating the ruling of rinsing the mouth in wudū and ghusl, The Imām of Ahl al-Sunnah, ʿAlā Ḥazrat عليه الرحمة states:
منہ کے ہر ذرہ پر حلق تک پانی بہنا اور دونوں نتھنوں میں ناک کی ہڈی شروع ہونے تک پانی چڑھنا غسل میں فرض اور وضو میں سنت موکدہ ہے ۔
Translation: Allowing water to flow over every part of the mouth up to the throat and drawing water into both nostrils up to where the nasal bone begins is fard in ghusl and sunnah muʾakkadah in wudū. (Fatāwā Razawiyah, Vol. 01, pt. 2, p. 595-596, Publ. Raza Foundation, Lahore)
It is stated in Tanwīr al-Absār Wa al-Durr al-Mukhtār:
”(وفرض الغسل،غسل)کل(فمہ)۔۔۔(وانفہ)حتی ما تحت الدرن (و) باقی (بدنہ) “ملتقطاً
(Al-Durr al-Mukhtār Wa Radd al-Muḥtar, Vol. 02, p. 312, Publ. Quetta)
If something is stuck in such an area where it is fard for water to reach and it prevents water from reaching that area, it is necessary to remove it. Thus, Sadr al-Sharīʿah, Badr al-Tarīqah, Muftī Muḥammad Amjad ʿAlī ʾAʿzamī رحمة اللہ تعالى عليه states:
دانتوں کی جڑوں یا کھڑکیوں میں کوئی ایسی چیز جو پانی بہنے سے روکے، جمی ہو تو اُس کا چُھڑانا ضروری ہے اگر چھڑانے میں ضرر اور حَرَج نہ ہو جیسے چھالیا کے دانے، گوشت کے ریشے ۔
Translation: It is necessary to remove anything that is stuck in the roots or gaps of the teeth which prevents water from flowing, provided that removing it does not cause harm or difficulty, such as betel nut particles and the strands of meat. (Bahār-E-Sharīʿat, Chapter of Ghusl, Vol. 01, pt. 2, p. 316, Publ. Maktaba-Tul-Madīnah, Karachi)
Instructing women to cover their faces, the creator of the universe عزوجل states in the Noble Qurʾān:
یٰۤاَیُّهَا النَّبِیُّ قُلْ لِّاَزْوَاجِكَ وَ بَنٰتِكَ وَ نِسَآءِ الْمُؤْمِنِیْنَ یُدْنِیْنَ عَلَیْهِنَّ مِنْ جَلَابِیْبِهِنَّؕ-ذٰلِكَ اَدْنٰۤى اَنْ یُّعْرَفْنَ فَلَا یُؤْذَیْنَؕ-وَ كَانَ اللّٰهُ غَفُوْرًا رَّحِیْمًا﴾(۵۹)﴿
Translation (Kanz-Ul-ʿIrfān): Dear Prophet! Ask your wives, your daughters, and believing women to cover themselves with a part of their cloaks. This is better for them to be recognised as chaste so they are not harassed—and Allah is Most-Forgiving, Most-Merciful. (Part 22, Sūrah al-Aḥzāb, Verse 59)
ʿAllāmah Ibn ʿĀbidīn al-Shāmī Dimishqī رحمة اللہ تعالى عليه (d. 1252 AH/ 1836 CE) writes:
تمنع من الكشف لخوف أن يرى الرجال وجهها فتقع الفتنة لأنه مع الكشف قد يقع النظر إليها بشهوة
(Radd al-Muḥtar, Vol. 01, p. 406, Publ. Dār al-Fikr, Beirut)
Aʿlā Ḥazrat, The Imām of Ahl al-Sunnah, Imām Aḥmad Razā Khān رحمة اللہ تعالى عليه (d. 1340 AH/ 1921 CE) writes:
اس طرح رفتہ رفتہ حاملان شریعت وحکمائے امت نے حکم حجاب دیا اور چہرہ چھپانا کہ صدر اول میں واجب نہ تھا واجب کردیا۔ نہایہ میں ہے : سدل الشیئ علی وجھھا واجب علیھا۔ شرح لباب میں ہے: دلت المسئلۃ علی ان المرأۃ منھیۃ عن اظھار وجھھا للاجانب بلاضرورۃ۔
Translation: Those who hold authority in sharīʿah and the sages of the ummah gradually gave the command to cover the face and declared it wājib to cover the face, which wasn’t initially wājib in the earlier period. It is stated in al-Nihāyah: Hangings something over her face is wājib upon a woman. It is stated in Sharḥ al-Lubāb: This ruling proves that a woman is prohibited from revealing her face in front of non-Maḥrams without necessity. (Fatāwā Razawiyah, Vol. 14, p. 551, Publ. Razā Foundation, Lahore)
وَ اللہُ اَعْلَمُ عَزَّ وَ جَلَّ وَ رَسُوْلُہ اَعْلَم صَلَّی اللہُ تَعَالٰی عَلَیْہِ وَ اٰلِہٖ وَ سَلَّم
(Allah Almighty knows best and His Messenger صَلَّی اللہُ عَلَیْہِ وَ اٰلِهٖ وَسَلَّم knows best.)
Answered By: Mufti Muhammad Qasim Attari
Ref No: OKR-0139
Date: 20th Jumād al-ʾŪlā 1447 AH/ 12th November 2025