Explanation of "Al-La’ali’ Al-Manthumah" (The Arranged Pearls) by Sheikh Dr. Faraj Ali Hussein Al-Faqih: Chapter of Altering God's Creation

Abstract

This research paper provides a scholarly and jurisprudential explanation of the chapter "Altering God's Creation" from the didactic poem "Al-La’ali’ Al-Manthumah" by Sheikh Dr. Faraj Ali Hussein Al-Faqih. The study aims to clarify the legal boundaries of physical modifications in Islamic Sharia, distinguishing between prohibited acts and permissible medical interventions. The author begins by introducing the poet, Dr. Al-Faqih, an eminent Libyan scholar who has authored numerous works in Islamic law and language. The core of the research analyzes twenty-three verses of the poem, addressing contemporary issues through the lens of traditional jurisprudence. The analysis covers several critical areas, starting with the general prohibition of altering the human form for vanity, which is attributed to the influence of Satan as mentioned in the Quran. Specific practices discussed include hair extensions, eyelash extensions, tattooing, and the use of colored contact lenses for deception. The paper argues that these acts are generally prohibited (Haram) because they involve "Zoor" (falsehood) and "Tadlis" (deception), particularly when intended to mislead others regarding one's appearance. Conversely, the study details the exceptions where such modifications are permissible. These include the correction of congenital defects—such as a cleft lip—and the restoration of organs damaged by accidents or burns. The research relies on the legal maxim "Harm must be eliminated" and the principle that "Necessity renders the prohibited permissible". Furthermore, the paper highlights the legal liability of medical practitioners, stating that those who perform cosmetic surgeries without sufficient expertise or cause harm through negligence must be held accountable and provide compensation. The research concludes by emphasizing that true beauty lies in one's character and actions rather than superficial alterations, while reaffirming that Islamic law is flexible enough to accommodate genuine medical needs that improve a patient's quality of life.