She may adorn herself with them however she wants, but there are conditions for that, which include the following:
It should not be an imitation of kaafir or immoral women.
It should not be done to look weird or stand out; rather it should be done in accordance with the custom of women in her country.
It should not cause any harm.
It should not contain any image of animate beings.
Ibn Qudaamah (may Allah have mercy on him) said: It is permissible for women to adorn themselves with gold, silver and jewels according to their custom, such as bracelets, anklets, earrings and rings, and what they wear on their faces, necks, arms, ears and elsewhere. As for that which is not customary for them, such as some types of belt and the like, which is specifically for men, that is haraam, as is also the case if a man were to adopt women’s adornment. End quote.
Source: Al-Mughni, 2/325
Shaykh Muhammad ibn Ibraaheem (may Allah have mercy on him) said:
Islam, in its wisdom, permits women to adorn themselves in customary manners.
Source: Fataawa Muhammad ibn Ibraaheem, 4/73
With regard to piercing the ears of females, there is a difference of scholarly opinion on the ruling. The Hanafis and Hanbalis are of the view that this is permissible. The Shaafa’is are of the view that it is not allowed, and Ibn al-Jawzi and Ibn ‘Aqeel, who were Hanbalis, agreed with them. They did not quote any texts as evidence that it is not allowed, rather they said that it causes pain, and that wearing adornment in the ear is not essential, and is not so important as to allow causing pain to the female for this purpose.
The one who studies the texts of the Prophet’s Sunnah and the lives of the female Sahabaah (may Allah be pleased with them) will see that the more correct view is the former, which is that it is permissible. The texts which indicate that include the following:
1 – It was narrated that Ibn ‘Abbaas (may Allah be pleased with him) said: The Prophet (peace and blessings of Allah be upon him) came out and prayed, then he delivered a khutbah – and he did not mention any adhaan or iqaamah – then he went to the women and exhorted and reminded them, and told them to give charity, and I saw them taking off their earrings and necklaces and giving them to Bilaal, then he and Bilaal went back to his house. [Narrated by al-Bukhari (4951) and Muslim (884)]
According to another report narrated by them both:
They started throwing their earrings and necklaces.
2 – It was narrated that ‘Aa’ishah (may Allah be pleased with her) said: Eleven women sat and promised one another that they would not conceal anything about their husbands … the eleventh one said: My husband is Abu Zar’ and what (can I say about) Abu Zar’? He has given me many ornaments and my ears are heavily loaded with them. … ‘Aa’ishah said: The Messenger of Allah (peace and blessings of Allah be upon him) said: I am to you as Abu Zar’ was to Umm Zar’. [Narrated by al-Bukhari (4893) and Muslim (2448)]
The Prophet (peace and blessings of Allah be upon him) approved of what Abu Zar’ did by filling the ears of Umm Zar’ with jewelry until they became heavy.
With regard to piercing the ears at the top, it seems that it makes no difference whether they are pierced at the bottom or at the top, depending on whether this is customary in a woman’s environment. We should note that it is not permissible for a woman to show the jewelry that she is wearing on her hand, ear or neck.
Shaykh Muhammad al-Saalih al-‘Uthaymeen (may Allah have mercy on him) was asked about piercing a girls’ nose or ear for the sake of beautification.
The correct view is that there is nothing wrong with piercing the ear, because one of the aims that is achieved by that is wearing permissible jewelry. It is known that the women of the Sahaabah had earrings that they wore in their ears. The pain is light, and if the piercing is done when the girl is small, it heals quickly.
With regard to piercing the nose, I do not remember that the scholars said anything about it, but it is a kind of mutilation and deforming of the appearance as we see it, but perhaps others do not see it that way. If a woman is in a country where putting jewelry in the nose is seen as a kind of adornment and beautification, there is nothing wrong with piercing the nose.
Source: Majmoo’ Fataawa Ibn ‘Uthaymeen (11/ question no. 69)
Shaykh Saalih al-Fawzaan (may Allah preserve him) said:
There is nothing wrong with piercing the ears of a girl in order to put jewelry in her ears. This is still done by many people, and even at the time of the Prophet (peace and blessings of Allah be upon him) women used to wear jewellery in their ears and elsewhere without being rebuked for it.
With regard to it hurting the girl, the purpose of it is in her interests, because she needs jewelry, and to adorn herself. Piercing the ears serves a permissible purpose and is allowed because of need. Just as it is permissible to carry out surgery and cauterize her if that is needed on medical grounds, it is also permissible to pierce her ear in order to put jewelry in it, because it is something that she needs, and it is something that does not hurt very much, and does not have a great effect on her.
Source: Fataawa al-Shaykh al-Fawzaan (3/324)
Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) was asked about the ruling on piercing a girl’s ears for the purpose of adornment.
He replied: The correct view is that there is nothing wrong with piercing the ears, because this is one of the means of permissible adornment. It is proven that the women of the Sahaabah had earrings that they wore in their ears, and this pain is mild; if it is done when the child is small it heals quickly.
With regard to piercing the nose, I do not remember any of the scholars saying anything about it, but it is a kind of mutilation and deforming the features as far as we can see, but there may be others who do not agree with that. If women in a country regard putting jewelry in the nose as a kind of adornment and beautification, there is nothing wrong with piercing the nose in order to put jewelry in it. End quote.
Source: Majmoo‘ Fataawa wa Rasaa’il Ibn ‘Uthaymeen, 11/92
The ruling on putting a ring in a woman’s nose is that it is permissible, because the nose is pierced for the purpose of adornment and not for the purpose of harming or changing the creation of Allah.
And Allah is the source of strength. May Allah send blessings and peace upon our Prophet Muhammad and his family and Companions. End quote.
Standing Committee on Academic Research and Issuing Fatwas
Source: Fataawa al-Lajnah al-Daa’imah li’l-Buhooth al-‘Ilmiyyah wa’l-Ifta’ (24/36).
Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) said: If a woman lives in a country where wearing jewelry in the nose is regarded as an adornment and beautification, then there is nothing wrong with piercing the nose in order to wear jewelry in it.
End quote from Majmoo‘ Fataawa Ibn ‘Uthaymeen, 11/ question no. 69
He regarded it as permissible to pierce the nose in order to wear jewelry in it, if that is the custom of the women in one’s country.
The same applies to piercing the ear more than once in order to wear jewelry.
Regarding Piercing the Ear More than Once
There is nothing wrong with piercing the ear more than once, because the basic principle is that it is permissible and there is nothing to indicate that it is not allowed. But that is on condition that it be in accordance with the traditions and customs of the people in your country.
It says in al-Mawsoo‘ah al-Fiqhiyyah (29/216): The basic principle with regard to customs is that which was narrated from Ibn Mas‘ood (may Allah be pleased with him), who said: Whatever the Muslims regard as good is good before Allah. And in the books of usool al-fiqh there is that which indicates that traditions are to be taken into consideration with regard to fiqh. For example:
The scholars said: Customs are to [be] regarded as rules… rather customs are to be taken into consideration if they become prevalent and well established. There is hardly any book of fiqh or any category of fiqh but you see custom playing a role in forming some of its rulings.
With regard to piercing the skin around the naval, Shaykh ‘Abd-Allaah ibn Jibreen said:
This is self-inflicted torture. This is not a place where adornments are usually worn, and there is no benefit in this practice. It comes under the heading of changing the creation of Allah. And Allah knows best.
Regarding If Piercings Were Done Prior to Becoming Muslim
There is nothing wrong with a woman – whose parents previously did some piercings on her body or who did that to herself when she was an adult, before she became Muslim or after she became Muslim – using these piercings to wear some adornments of gold or silver or otherwise, but that is restricted to two important conditions:
1. That she should not show this adornment to any non-mahrams and should show it only to her husband or mahrams if it is in places where it is permissible for them to see it, such as the ear and nose for example.
2. That her wearing adornment in these places should not be an imitation of the kuffaar or of evildoers and immoral people. If wearing adornment in the belly button is a prevalent custom in some society among women, then there is nothing wrong with using this kind of adornment. But if it is only known among immoral women, evildoers and kuffaar, then it is not permissible to adopt this custom because that is imitating them, and imitating evildoers is not allowed.
With regard to the ruling on doing body piercing, i.e., piercing various parts of the body in order to wear adornments, the ruling on this action is subject to further discussion:
1. If having the piercing done involves uncovering the ‘awrah and having a stranger or non-mahram, male or female, look at it, then this is undoubtedly a haraam action. The evil of uncovering the ‘awrah is greater than any benefit in wearing adornments, because uncovering the ‘awrah is one of the things that are definitively forbidden in our religion. And what uncovering it leads to of uncovering the ‘awrah and transgressing human dignity and the temptation to commit sin is much more serious than achieving the purpose of adornment which may be achieved by simply wearing earrings, for example.
2. If the piercing will have an adverse effect on one’s health, whether immediately or in the future, then it is haraam and it is not permissible to do it on any part of the body.
3. Moreover, if the piercing of a specific part of the body is a custom among kaafirs, evildoers, promiscuous people and sinners, it is not permissible to imitate them. The Prophet (blessings and peace of Allah be upon him) said: “Whoever imitates a people is one of them.” [Narrated by Abu Dawood, 4031; classed as hasan by al-Haafiz Ibn Hajar in Fath al-Baari, 10/282]
4. It is also haraam for a man to have piercings on any part of his body, because that is imitating women. It was narrated from Ibn ‘Abbaas (may Allah be pleased with him) that the Prophet (blessings and peace of Allah be upon him) cursed effeminate men and women who imitate men and he said: “Expel them from your houses.” [Narrated by al-Bukhari, 5885] Ibn ‘Aabideen (may Allah have mercy on him) said: Piercing the ear in order to wear earrings is part of the adornment of women and it is not permissible for males. End quote from Radd al-Muhtaar, 6/420
If the piercing is free of all the reservations mentioned above, then the ruling is that it is permissible in any part of the body, if adorning that part is a well known custom in that society, because the basic principle is that it is permissible for women to adorn themselves, and there is some evidence to indicate that it is permissible to pierce the ears of a little girl to put earrings, and by analogy it is permissible to pierce other parts so long as they do not include the reservations mentioned above. Moreover, the Hanafi and Hanbali fuqaha’ stated that some kinds of piercing for the purpose of adornment are permissible.
It says in Radd al-Muhtaar (6/420), quoting from some books:
If it – meaning the ring in the nose – is something with which women adorn themselves, as is the case in some countries, then it is like piercing the ears – i.e., in terms of it being permissible. And the Shaafa‘is stated that it is permissible. End quote.