LAWS OF THE BEARD & THE HAIR IN THE LIGHT OF THE AHADITHLAWS OF THE BEARD & THE HAIR IN THE LIGHT OF THE AHADITH By: Shaikhul Hadith Hadrat Maulana Fadlur Rahmén Azmi Claes Translated By: Muft? Afzal Hoosen Etias Published by: Maktaba Darul Hudamays a Tas by Me nen ie Published by: Maktaba Darul Huda Office #8, Shahzeb Terrace Near Mugadeas Mapid Urdu Bazar Karachi Paki, Ph ega21-2760374 Email: maklabada/ifuda@inbox com ‘AL-Faroog International Madrasah Arabia Islamia ‘CONTENTS Contents 2 Foreword... 3 Introduction. 4 Mail (LaWS).cs-u 7. ‘The Proof thet keeping a Beard is Wéjlb... 8 bait. A 9 ‘An Instance of Nabi's Abhorrence for Shaving the Beard 12, ‘An Interesting Incident 2 “The Extent of the Beard 13 Clarication of a doubt 18 [An Important Place of Advice. 23 ‘Supplement 26 Trimming the Moustache. peters Ahaadith and Masaail regarding the Hair of the Hea on... 31 ‘The Length of Nabi's & Hair. me Prohibition of Qaza’ (i.e. To cut a portion of Hair and leave hh eet aa eR errr nee 37 ‘To apply Oil tothe Hair, to Comb It and to make a Middle- Path Woman's Hair. oeFOREWORD ‘This brief treatise was prepared in the Arable language in Madinah Munaywarah through the divine ability granted by ‘llgh due. to the Instruction ‘given tome by Maulins Hashim Bukhérl ws the Khallfah of Hadrat Maulané Shaikh Zokariyya Sahib as, and an ex-lecturer of Darul Ulam Deobsnd, 1 gave him this treatise and reached India where T Tecelved news of his demise, 2e.a1v,30 Moulin’ 4x gave the manuscript of this treatise to a student of mine who was. at thet time studying at Madina University to publish it. Consequently he retumed it to me ‘after the demise of Maul8na w2.- Today with a few changes T ‘am completing this treatise, itis hoped that it will trancisted Into the English language and published, May Allah a accept it and make a means of my saviour, the saviour of Maulana Hashim Bukhara, the translator and all those who assist in I's publishing. Amin. Ty I aad py Ty ot ad le ey FadlurRahmén Azmi ‘Azaadville ~ South Africa 125 Muharram 3416 14 June 1995, Introduction Islam is a complete way of life. 1Ust a8 all other aspects of Islam, mu’Ssharat (social dealings) also play 2 vital role in Islam, Guidelines regarding a person's outer appearance, from and clothing are contained in the teachings of Tslom. A true and “complete Muslim Is he who adheres. to. these Islamic teachings and practices upon them. While Allah a Is ‘aware of our inner qualities, there is a social need for our ‘outer condition to be correct. Therefore, the claim of having complete Islam without one's outer condition being proper Is false. ‘The religion of Islam has given special guidelines regarding the halt. In this treatise, we will discuss the beard. The following words of Nebi sare narrated by many Sehabah Inauthentie And “Lengthen the beard and oppose the Mushin (Idotsters) and the ‘re worshippers.” Many benefits of keeping a beard have been recorded in the books. Briefly, every nation and religion has some special distinguishing’ “mark or symbol. ‘Similarly different departments of a government also have. distinguishing signs. The police have their own uniform, traffic officers & different uniform, and so too with the army end the naval forces. These differences have a definite effect upon 3 Person. History has proven that @ nation which does. not adhere to Its distinguishing features finaly loses its entire Identity and dissolves with another nation, When Nabi 3 came to the world, kufr (disbelief) and shirk (polytheism) was common everywhere. The” Mushrikin ((dolaters) "had thelr own custome end rituals. ‘Through Islam, Nabi a prepared a nation who was completely different from all other nations. They followed Nabi if ‘every way = from Ibaa8e (worshipping) and etiquettes right Pavedown to thelr outward appearance, attire and dress, everything was according to Qur'énie injunctions: assuredly there is an excllent example (pattern) for you inthe Rast (Messenger) of Aas.” ‘Similarly Ash a& has mentioned to the Ummah via Nab: “Say © Muhammad i you have love for Alh then fllow me"? Following Nabi m means to tread on his path. From the above Ayah it becomes apparent that the Qur'sn has given fn order to this Ummah to follow the itesyle, ways and outward appearance of Nabi. There are many more verses ‘mentioned in the Qur'an regarding this aspect. “The religion of Islam is @ natural religion. Any person who. has @ natural disposition will be inclined tothe laws. of Islam. TE ts only in Islam that a person's benefits les. Keeping @ beard and cutting the moustache is also from ‘amongst these laws. It has also been the practice of the ‘ther Ambiy8 sa to keep 2 beard, Mention has been made In the Qur'an about Haran’s wa hair and beard thet It wos SO Tong that Masa # could hold i 1In one Hadith, ten things has been mentioned as being from ‘Mtrat® (nature). The Ulama have Interpreted "itrat’ to rmean the way. of the Ambiya ss. Among these ten things, lengthening the beard and cutting the moustache has also been mentioned. ‘Shah Waliyulldh Muhaddith Dehlawi sx hes mentioned the following benefits of keeping a beard: "The beard helps in differentiating seniors from Juniors. It is ‘a means of honour and beauty for'® person. A person's + Soren Aimed yan 33 ‘man-hood is completed by kaeping a beard. It the Sunnah of all the Ambiya Shaving the beard is the practice of the fire worshippers, Hindus and. most non-Muslims. Similarly, due to the fact thet generally common people as well’ as people. of tow status shave their beards, a person who does not keep @ beard wil be included among them. > {In shaving the beard one of the harms is that a person will be imitating the non-Muslims, and it has been narrated in a Haditn “The person who iniates a nation i rom amongst them." ‘The above Hadith alludes to an important principle of Cin from which many laws are extracted ‘Another harm of shaving the beard is that a person Fesembles females, as women do not have beards. It Is arrated in a Hadith: "Nabi shad cursed such men who imitate wormen and such women ‘who initate men.” May allgh save us from the curse of Nabi &. ‘Allah % has kept this as a natural difference between man ‘and woman. The person who opposes this is in actual fect ‘opposing the deession of the Sovereign of all sovereigns and hes changing the natural creation of Allah se. Alldh 3 Says: (And fallow) the nature of Al according to which he has consttuted mankind, and do not eter the creation of alah." © Spear Heath vol pez rom “The Beard ana the Svante of Amid Panetis only the Sunnah of Nabi s which is worth sacrificing ‘oneself for. The beard of Nabi s Is described as follows In Shamil Trmidht "The beard of Nabi a covered his chest fom right to lef"? It is narrated in Sebih Muslim that the hair of the beard of Nabi a vias dense. In Shaméil Tirmigh it lz stated that Nab 4 had a thick beard. The person who has 2 glimpse of love iin his heart, will desire ta follow Nabi a. He will-gein Satisfaction by the mere thought thet he will be resembling Nabi a. asa (Laws) It is stated in Fatdw Dérul Uldm Deoband * that @ Musim who shaves his beard or trims it less than a fist length is & ‘sig (transgressor). To read Salah behind such a person is ‘makroh (reprehensible), {At another place It is stated: ‘The person whose beard Is shaven is a fésiq, and just as his Imamot for Fard Salah is MakrOn Tabim! so ts his Imamat for the Tarawin Salah. * Mufti Rashid Ahmad Ludhyénwi se writes in Ahsanu! Fatdw&: °A person who trims or shaves his beard and ‘adopts @ westem hairstyle Is a facia. Thus his Asin and Igdmah is Makrah Taprimr. Ie is mustagab (desirable) to repeat the Azan, not the Igaman.” © Its stated in Durrul Mukhtér: “To trim the beard less than @ fist length (as some people of the west and some men who imitate women do) has. not been regarded as permissible by any Scholar. To shave the skerira 28 wel 986 fentire beard is an act of the Jews of India, the non-Arabs {and the fire worshippers." ‘The above text indicates that to shave the beard and trim it less than a fist length is not permissible. The Scholars of all four Schools ef Figh (Hanafi; Malikt; shat"; Hamball) have consensus on this. ruling.“ In fact Ibn Hezm Zahir oo. Fegards Keeping of the beard as Fard. ‘The verdict of the four ImBms of Figh has been quoted in Shaikhul Hadith Hedrot Maulana Muhammad Zakarivya's a2 book entitled ‘Dhar? ka Wujab’ and in Mun Se'd Ahmad PBlanpOrl's gure book entitled ‘hart or Ambiya ki Sunnat” as well asin Mufti Muhammad Shafl S8hib’s book ‘entitled Javeahirul Figh ‘The Proof that keeping @ Beard le WAsib Al the Ulam8 regard kesping of the beard, to at least one fist Ienath, as being wajib or fard and trimming Ie less then this as being haram on the basis that itis the nature and disposition Blessed upon man by Allah i. Similarly Ie was the pattern and practice of all the Ambiyé ss Nebi a has always emphatically commanded the keeping of the beard, Nabi and his blessed Companions also practised upon It Nabi 3 abhorred those Ku/far (alsbellevers) who shaved thelr beerds. He disiked even looking at them. eels 23 Ro Pit) PawsAnaaith 1. Ibn Umar narrates that Nabi s seid "Oppose the musta (dolaters), lath the beard and shorten ‘he moustache,” 2. AbO Hurairah # narrates that Nabi said: “Trim the moustache and lengthen the beard (lt the beard hang). ‘Oppose the fre worshippers.” 3. Alshah ragialind ‘anhé narrates that Nabi = said: "Ten things are frat (natura). To cu the moustache and lengthen the beard (are from amongst these ten things)" 1m Sehih Abd, AWanah the word ‘sunnah’ is mentioned in Place of ‘ar. 44. tbn Abbas reports from Alshah ragiallénd ‘anh that Nabi 3 hes cursed such men who imitate women and such Women who imitate men. In one narration itis stated that such people should be thrown out of thelr nouses. * From the above narrations the Mujtaniéin and the Fugand have decreed thet it's wafb to Keep bear, a tere isa common order ‘mentioned in the: Medi proving wagon {Computsion) and there sno reason to. take ony: other meaning Hence these narrations prove wuldb (compulsions Ind Nawawl a writes, In the commentary” of ‘Sati Musi thatthe’ word 71a" (as mentioned in thea) ‘eane to lengthen The ord Bren Means the see, Sopp sumer va pas En Misi ercaze Sanh duane vot pee Pwo was the habit of the Persians to shai@their beards. The Sharan had forbidden it. ‘Thereafter, Imam Nawawil ws, Wites'five words have been mentioned in the various narrations. The explanation of all these words ie that the beard should be kept in its orginal form. Hatz Ibn Hajr hae algo written in the commentary of ‘Sahih Bukhri that the fire worshippers used to shave their beards and some of them used to trim It. The Ahslith has ordered that these ways should be opposed. ** All the Sahbah, TabV'in and pious believers have acted upon {thie order of NabI fe. Acting ‘contrary to this order has. not been recorded. Instead, stern warnings and admonitions have been narrated for not keeping a beard. Therefore this ‘command is mjd (compulsory) From Hadith number four mentioned above, we learn that ‘having the beard, is tantamount to Imitating women, thus Cursed by Nabi # and it is'a means of distancing oneself from the mercy of Allah %e, The sin concerning which a stern warning has bean mentioned is regarded as @ ‘major sin’. “Thus to shave @ beard 1s also @ major sin, and the person who commits 2 major sin isa fasig (Le. infringing the bounds of Allah's orders and obedience). The Tmamat and ‘Azan of a sig Is makrin. Similarly a fisiq’s testification and evidence Is rejected. Therefore, the Muftis have passed the fuling of wujab for keeping a beard, May Allah a¢ save all the Muslims for this curse, Arvin, spmentary of Shih Musi volt 9.129 Pape ro‘An Instance of Nabi's x Abhorrence for Shaving the Beard Hafle tbn Kathir a. has quoted an incident in his book, “Al ‘Biddyan wan Nihayah' that Bazin, a minister of the king of Persia (kisr8) sent two men to capture Nabi st (May Allah, forbid) When the two men came, Nabi x disliked to even look at them as thelr beards were shaven and. thelr oustaches were long. Nabi a asked them: "Who ordered you to do this." (le. shave your beards and keep your oustaches long) They replied: "Our Rabb, Kisré (King of Persia).” Upon this Nabi a replied: “But My Rabb ordered ‘me to lengthen my beard and cut my moustache." This incident has been quoted in many books. Note: 1. Nabi s objected to their actions although they were disbellevers, and even disiked looking at them. Hence, one «an imagine’ how unpleased and unhappy Nab s would be If ‘an Ummmati of his, who claims to have love for him, shaves the beard. One of the three questions that will be sked In the grave is: “What have you to say regarding this person?” According to some Ulamé the blessed face of Nabi wil be Presented when this question will be asked. How will 3 Person, who shaves his beard, face Nabi a. What a great eprivation wil It be if Nabi s has to turn his face away because of his unhappiness and dislike. ‘Similarly oh the plains of reckoning @ person will appear in front of NabI a for intercession. What answer will @ person have to offer if Nabi has to ask him: "You neglected my way end chose the ways of my enemies, the Kuffar and the Mushrikint" 2 A een won Rnda volt p 270 - Ts inden has Ben gute In Pape May Allih 3 grant us the ability tolfépent sincerely and ‘conform to the Sunnah of Nabi 2. Many sins are such that a per¥on only remains a sinner While he Is involved in that particular sin such as adultery, homosexuality, drinking, lying and. stealing ete. When he stops the sin, the sin also comes to an end. Trimming or shaving of the beard on the other hand is such a sin that Lunt a" person does not repent and start keeping @ Shar? beard, he will remain a perpetual sinner. He will be regarded {5 2 sinner even whilst sleeping er eating and even whilst performing Zbidét. This Increases the seriousness ofthis sin. ‘At the time of mecting Nabi a, just as he abhorred it, simllarty I7Allan % does not focus the level of acceptance on the person, his /bédanh will not reach the level of acceptance. Ponder and reflect! What will be that person's condition In the Akhiran (Hereafter)! An Interesting Incident Mirza Qatil was a Persian poet of the past who rendered ‘many poems on the ma‘nfat (recognition of Allah %) and on Wisdom. An Iranian, after reading Qati's poems, became his ardent follower and finally came to meet him, expecting him to be a very plous person. When the Iranian person came, fhe saw the post shaving his beard. Surprised, he asked "You are shaving your beard?” Qaiil replied: “Yes Iam ‘shaving my beard but I am not hurting anyone's heart.” The person. immediately retorteai "Why not, you are. hurting Nabi's heart”. Hearing his reply, the post fell unconscious. After regaining consciousness he recited @ Persian couplet ‘which means! ‘ "Thanks to you, fer opening my eyes and making me understand.The Extent of the Beard ‘There \s a difference of opinion amongst the Ulamé a8 to what Is the actual length by which @ person will ull the wujOb (compulsion) of the beard. Thus, there a few views with regard to this: 1. A group of Ulam@ are of the opinion that there is no particular length of the beard. A person should let it grow en fe natural course, without interfering. They prove thelr view by stating that many diferent words have eppaared in the Ahédith which all Indicate that the beard should be left to ‘grow in Its natural way, and no Hadith proves that Nat at trimmed or shaved it, ‘Tmim Nawawi a states: "Based tupan the apparent words of the AhBdith (ie. It should be left fo grow), 2 group of Ulamé hold this view, including the lama of the Shaft School of thought. 2. A second group of Ulamé state that the Ahadith do not imply that the beard should be left to grow on its natural ourge.'no matter how long It becomes. However, the AAhaaith ‘imply that the beard should be so long that 3 erson becomes distinguished from the fire worshippers, ‘who cut and trim thelr beards. Hence, this group of Ulamd maintain that the beard may be trimmed once its length Feaches a fist length. The Ulama of the Hanafi School of ‘though also hold this view. The proof of their view is that it Ic reported that the narrators of the Ahddith regarding the beard = Hadrat 1bn Umer © and AbU Hurairah » as well as Umar = used to trim that part which exceeded 9 fist length. The meaning of the AhSdith is best understood by Its narrators. A person can. understand the context of ‘the Hadith by the narrator's actions. Imm Bukhdrt ou. also gives preference to this view. After ‘mentioning the Hadith of Nabi a in which tis stated that the beard should be kept in its normal form and the rmoustache 5 commentary of Sahin Musi by iim Mawawd, volt 123 Popes should be cut thoroughly, Imém BukhSel st. then mentions the action of Ibn Umar that when he used to proceed for Hoy) or Umrah he used to hold his beard with his fst and trim the excess Nate (Below it), afc Ibn Hajar 1. states that itis quite apparent that Ibn Umar did not link the action of trimming the beard with Haij or Umrah. However, he took the Hadith to mean that the beard should be lengthened but not to that extant which Spoils the appearance of "a person. and. looks untidy. ‘Thereafter, Hartz Ibn Hajar a: quoted the text of "Tabart in Which the actions of Ibn Umar, Abd Huralrah and Umar \S'are mentioned. Their actions were general, and were not linked to Hay) or Umrah. * Some Ulamé maintain that the beard should be left feccording to ke normal growth. However, one may trim It ffter ht reaches a fate length at the time of Hajj and Umrah. Imam Tabert os has reported this View from a group of Scholars, According toa narration which appears In AbG Dawad, J8bir # says: "We used to leave our beards 2s, long fs they were, except at the me of Hal) or Umrah.” * The bove Hedith indicates that they, used to trim thelr Beards at the time of Haj} or Umrah only.” Imam Tabart 2 has chosen the view of ’ALA ate, Tt has been narrated from Hasan Basri and ‘Ala wt that 8 person may trim only 2 litte from the length and width of the beard. Imam Tabarl i has proven this view of his from a arration in Timid! Sharif in which i fs stated the Nabi s Used tg trim a litte from the length and breadth of his, beard. ® However this Isa very Weak narration. It cannot be Used as proof. Therefore, itis rather appropriate to prove it from the'action of the Sehaban The narration of Tirmidht leaner Sept loc Pope 10can only be taken as an added support to this view, not asa proof. The condition of the beard being one fit Is mentioned Ii those narrations which describe the action of the SanabaN * Imam Newawi 1: gives preference to the first view (ie, the beard should be left as is) as mentioned in. authentic narrations. ‘Therefore, it Is best not tO tamper with the Beard. Hiflz Ton Hajar aa states: Imam Nawawi st probably refers to other times besides Hal) and Umrah, because Imam Sha! i has clearly stated. that Tt is ‘mustahab (desirable) to trim the beard at the time of Hajj ‘nd Umrah FFrom the above discussion it Is quite clear and apparent that no Scholar holds the view that itis permissible to shorten the Beard less than a fists length, Note: It Is stated in a few books that it ls Sunnah to keep @ fist length beard. This statement does nat imply that iets only Sunnah to keep a beard and not Wajib or that there is no sin In doing. $0. This Is a grave misconception, because immediately thereafter it is mentioned that to shorten it to less than a fist length ts not permissible. It is the custom of @ few westerners and a custom of those men who. Imiate Women. Therefore, the correct interpretation ‘of tha above text Is that it is Sunnah to trim the beard after ft has reached 8 fist. length. In other words the wujad (Compulsion) of keeping the beard will be fulfiled by keeping ita fst length. The Sunnah method of fuliling this Wap act is that the beard should only be a fist angi. Tre ‘excess should be trimmed. This 's the correct interpretation Of the above text which is nat contrary to the wujad of lengthening the beard However, whosoever maintains that itis Sunnah to trim the beard after a fst length should present proof as there ts no ‘Marti’ Hadith (ie. a Hadith which contains the words or ‘ctions of Nabi se) to that effect Proof cannot be taken from the Hadlth of Tirmidtiy as one of the narrators ~ ‘Umar Ibn Hardn = is @ very weak narrator and no mention of a fist length is made in that Hadith, Therefore, Imam shat ae only regarded trimming the beard after fist length as Sunnah at the time of Hajj or Umrah. Similariy the narration, whieh Imam Bukhéri ws quotes, states that Ibn Umar used to only trim the excess of a fists langth at the ‘time of Hai) or Umrah. bn Umar used to perform Hal} in fone year and Umrah in the next. ‘This indicates that he only trimmed It once a year and It is Quite apparent that the Beard used to grow more than a fists length thereafter. It Is said that Ibn Umar « used to trim his beard at other times besides Hajj and Umrah as Hafiz Ibn Hojar = maintains, due to the narration of ‘Tabart. On the contrary, as his act contradicts the apparent Hadith this wil be regarded a5 an exception and only leverage and permission will be proven from his action. ‘Therefore, Re will be appropriate to say that the excess after fist length may. be. tnimmed.” According to shah Munammad Ishaq Mubeddith Dehlawi sa. Kis preferable not to trim even the excess of a ist length. = ‘Some Scholars have also written that itis WAjlb to trim the fexcess of @ fst length. This. view Is also incorrect. When trimming of the beard Is not regarded and proven as Sunnah, how can it be regarded as Wajib? Therefore, by the ‘word "W8jib" those scholars Imply ‘thabit’ i.e. It ts proven. ‘Some Scholars have narrated the word ‘yuhibbu' In place of yalibu Saeee ce ted Pape 16Similarly, it is Incorrect to state that there is no specinc length of the beard. The beard is that which you take to be the beard. Maududl has mentioned the above in his book ‘Rassil-wa-masail. The Shari'ah hes ordered that the beard should be left as Is so that it may grow. If the action of Ton Umar and other Sahabah were not present, then to trim the excess of @ fists length would also’ have. been impermissible Had it not been for the action of Hadrat Abdullah Ibn “Umar 4, It would not have been permissible to trim the excess of a fist’s length. However, because of his action, this much of trimming has been permitted. There is however no proof for trimming the beard less than a fis’ length. In the absence fof such proof, doing so is not permissible. Abu! A's Maududi hhas opposed ‘his unanimous view of the Ahlus Sunnah wal Jaméah and many Ulama including those belonging to the Jaméate Islimi have rejected this opinion of his. ‘As we have mentioned earlier, the growth of RasGlulléh’s beard was thick and full and the beards of the Khulafa Réshidin « were also full and long. Because the beard lz also {2 symbol of Tsiém, It ought to be prominent. This Is another reason why majority of the Ulama state. that it is not Permissible to trim the beard to less than a fists length, ‘There Is a group of Ulam who are of the opinion that once the beard ‘exceeds the length of a fist, it ought 19. be rimmed or may be trimmed . A second group say that the beard should be trimmed only on the occasions of Hel) or Umrah and not at any other time. The third group states that It may not be cut even after growing more than a fists Jength unless it grows so long that people start to mack and poke fun at a person. In such a situation, they say that It may then be trimmed just a itt, A fourth group then states that the ‘beard"may not be trimmed. under any Glreumstances. Scholars ‘ike Imam Nawaw! 2. and Shaukiini wt are of this opinion. These scholars do not Pope? regard the action of Hadrat AbduilahIbn “Umar as an ‘exception to the rule. ‘The Hanafi schoo! of jurisprudence follow the first viewpoint and regard the action of the Hedrat Abdullah Tbn "Umar ‘and others as an exception (to the rule stating that the Beard. Should be left to grow), This opinion Is more accommodating and seems the mast appropriate. ‘And Allgh knows best. RULING: The Unfugan (baby-beard) ts the litle hair ‘rowing directly beneath the centre of the lower lip and Sbove the chin. The same rulings that apply to the beard ‘pply to this ‘baby-beard’ and it will therefore be harm and atbid'ah to shave or to trim fe” In a narration of Bukhér” itis stated that Rasblulldn’s ‘waby“deard’ was white. This tells us thet the baby-beard ‘was preserved just like the beard itslf. CLARIFICATION OF A DOUBT : The Qurn does not mention anything about the beard. If'there was any importance attached to the beard, It ‘ought to be mentioned in the Qur'an. ‘Answer: It is incorrect to say that the Qur’én does not Speak about the beard, In the incident of Hadret HSran st ‘and Hadrat Mésé asin Surah Taha™, the Qur'an states: nie BUEN (Hadrat Haron a sald to Hadrat Misa #2) 0 son of my mother! ’Do not grab my beard and my head. 2 fa aware 300 «8M nur Amba Sunnte 74 Pape raIf Hadrat Mis8 ss could hold the beard of Hedrat Harn 2, ie tes us that his beard was long enough to hold on to In Surah Anvém, Allah 4 speaks about several Ambiya 8, amongst whom 1s Hedrot Hirin sn. Thereafter, Algh Sa ph a a Hf “These are the people whom Allsh a has guided, 5 follow their ‘Quidance (and their ways of Me). Following Hatdrat Hiri a in the manner he grew his beard Js also included in. the connotation of this verse, Since Rasdlullah x has been commanded to follow this directive, fg0es without saying that ‘this command applies to his, Ummeh as well. The ruling of the beard is thus stated in the. Qur'dn in this manner. All8h 3 has also quoted the following statement of Shaytén In the Quen: meiosis + wall command them and accordingly) hey vil certainly alter (the ‘appearance of Alas creation, ‘According to the commands of Shaytén, those who! follow him will alter what allah a has created. Included in this Is shoving off the beard and doing such things that Alldh # and His RasOl & have not permitted. The ruling of the beard hos thus been stated in the Qur'an ln this manner #s well. What Is meant by altering “Alléh’s creation” in this verse? The commentator of the Quen, tba Jarir Tabarl as, explains the following two interpretations: 2 Soran anv verse 50 rs of Physical alteration such as castration, cutting the animals, plucking their hairs, tt. 2. Alterations to the Din and its commands. a Ibn Jerir x has preferred the second interpretation because the earller part of the verse states: ea SS 75 1 shall defintely €ommand them and thy wil cut the ears of ‘animate If the alteration is assumed to refer to physical alteration, it will mean that the verse contains repetition and that the First point has only been emphasised. It is therefore best to assume that the words refer alterations to the Din, which Includes every act of sin and disobedience. as wall as forsaking ‘the Farsid and WAJibSt. This tells us that it Is Shaytan who eneourages people to do evil and who prevents them from doing good.” Imam SuyOtl ste reports from Hadrat Hasan Bas that RasOlullah s said: “The nation of Lik sa was destroyed for ten reasons, My Ummah ‘shall add another to this, and that will be cutting the beard while allowing the moustache to fofow.” Ishéq Ibn Bashir 1., Khatib oe and Ibn Asdkir ase hhave all reported this narration. It should also be borne in mind that the Qur’én is a Constitution from Allih that contains broad principles and therefore cannot include too many detailed rulings. This 1s the case with the constitution of any country. Furthermore, the Qur’én was not revealed directly to the people, but came: Via Resolullah s, who was there to explain this constitution land to interpret it. In fact, Rasdlulgh # sald that he had Pap 20bbeen given the Qur'én and something extra with it, referring to the Ahddith, which are algo revelation." Although not stated in the Qur'én, donkeys, cats and mice fare accepted as hardm (to eat) because of the general ruling Of the Qur'an which states: pore forbids them from impure things. ‘The Abddith have then clarified the ruling further, Tt is for this reason that Aldh states: i oy bad Syn ph wy Hold fest to what (commands) the Rastls ives you and refrain rom what he prevents you.” Practising on the AhSith will thus mean practising on the Quran and forsaking the Ahadith will mean forsaking the {Qurin. By the same token, itis as if whatever the Abicith Contain are also the contents of the Quen. XE Is stated in a Hadth of Soin Sukh that Hadrat ‘Abdullah ton Mos'Gd once. sid, “Allah's ae corse be oh these women who draw tattoos, those: wh have, ttioss raw Thowe who pick has er the fac, the who hava airs plucked rom the fece and thowo nino have gops ed between the teeth for the sake of beauty; people who ster the creation of Alan” When @ woman of the Band Asad tribe who was called Ummu Ya'qab heard about this. statement of Hadrat, ‘Abdullah Tbn Mas'Od , she approached him, saying, “I hear that you have been” cursing certain. types of people?” Abdullah ibn Mas'0d «replied, "Why should T not curse people whom Rashlullah # has cursed and who are cursed in {200 Dwi ana Da w= quoted In Mkt p29 Ebon Mat ose sr Pan zt the Quin.” “But { have recited the-entire Qur'én,” the woman retorted, “but nowhere “did 1 see whet you are ‘Speaking about.° Hadrat Abdullgh Ibn Mas'ad replied, SYou would have surely seen it if you had rected’ with proper concentration. Did you net see the verse: abe Fe Lis Se i Hold fast to what (cammands) the Ras # ayes you and refrain from what he prevents you." When she replied that she had, Hadrat Abdullah tbn Mas'dd ‘ sald, "Well, Rasblull8h # forbade those acts.” "But 1 think that your wife does the same,” the woman protested. "Go tnd 386,” Hadrat Abdulldh Ibn Mas'td -« challenged. The woman went to see, but discovered that her supposition was trong. To this, Hadrat Abdulldh Thn Mas'Gd «sald, "Had my Wife been doing. something of the sort, she would not be Tiving with me." “This narration makes it clear that it is as if whatever the Abadith. contain are also the contents of the Quran. The above verse. refers. to everything that Rasdlullsh ‘Commanded and forbade from. NOTE: The above narration tells us that drawing tattoos, having them drawn, plucking hairs from the face, having hairs plucked from ‘the face and filing gaps between the teeth for the sake of beauty all fall under the ambit of altering the creation of Allgh m1. They attract the curse of, Allah a¢ and are therefore not allowed by the Sharfah. in the Same way, shaving and trimming the beard also falls under the ambI of altering the creation of Alléh s¢ and will also attract the curse of Allah se. Its therefore strictly forbidden by the Sharan ‘0 Sap eusnde we 725, Pape 22An Important Piece of Advice me ottons from the Quran and Ahdth that nove passed are more than suffcent for any person seeking the truth. Irany person is unsatisfied despite all of thi then he is really unsatistd with the Qur'an and the Abact. In face he's. then unsatisted with all aur’ plous” predecessors Because they were all unanimous about the ring. Such 3 person should question whether his {man on the Qur'an Sincere or not and eantemplote on how ne may attain this sneer. ‘There are also many Muslims who accept that the beard is ‘extremely “important and a. symbol of Islam. However, because of their bad habits or bad company, they. do nat hve the courage to keep a beard. They feel that by keeping the beard, their friends and colleagues will mock them. Thelt hearts also beguile them into thinking that Islam is. not restricted to Keeping 9 beard and that they stil remain Muslims by not having one. Such people should rather think thet Islam entails surrendering all of oneself to Allah a and all of oneself to the lifestyle of Rasolullah m.Tsiam Is Incomplete without this ‘and Iman in islam is incomplete without this. While It ls true, that one still remains a Muslim without beard and daes not become a Kafir (disbeliever), the fact remains, that one's Islam is not complete. There shall therefore be no guarantee ‘of complete success. Ifa person desires complete success, he will have to forsake his whims and ignore the social pressures so ax to practise ‘on complete Din. I is for this reason that there is co much emphasis on Salah, Zakat, Fasting and Hay), even though a person stil remains a Muslim without. practising’ them. Similarly, there ts also much emphasis on staying away trom stealing, fornication, evil glances, suspicion, drinking ‘alcohol, etc, even though a person stil remains a Muslim by practising them. Think of the beard in the same light Pope 23 ‘The person who shaves or trims the beard repeats his sin over" and over again, because of which there can be no {doubt about the sin being & major one. Sometimes people think that they will keep a beard when they grow old but no tne knows whether he will ever grow old. This thought Is 3 Geception of Shaytén and Ie often happens that they do not Keep 2 beard even after growing old. By. continuously ‘repeating their sin, the evil of the sin gradually leaves the Feart and at the hd they never receive the Inspiration to Keep a beard, When living in the wrong environment, @ person does of course feel very dificult to. practise’ on’ the Sharrah, specially to keep a beard. The remedy for this Is to leave this environment for a while and to live In a good fenvironment such as with 2 plous person, in a Khéngah or fhe mey spend four months in the mobile khangah of today, Called the Tabiigh Jams'at. Insh Allah, he wil receive the Inspiration to Keep 2. beerd and following all the other Injunetions of the Sharan will also become easy for him. He will then also engage In the effort of Tabligh in his locality ‘nd wily Insha Allah, remain steadfast. This Is an extremely Well tried and ‘tested formula that has worked for many people “The secret behind all of this Is that when living in the wrong ‘environment, 2 Mumin Iman weakens and his Nafs starts, to look for excuses for his wrong-doing. A good environment Strengthens the imBn, causing person's fear for Al #10 ‘overpower him, while dispeling his fear for the people. He then gets courage and practises on the laws of the Shar'ah. tis because of this that i is noticed that people living in ‘00d environments find Ie easy to practise on the Shartah While other people just cannot find the courage. Where is there a place today in which there Is no one with 2 beard and practising on the Din? You will find practising Muslims with beards everywhere, even In universities, folleges, schools, hospitals and shopping centres. Why are Parethese people not affected by thelr environments? The reason 's that which has already been mentioned, One wil Insha Alby receive the courage to keep 2 beard when one festablishes @ connection with & Shaikh or affilates with the Tabligh Jams'at, which Is really the way that the frst generation of Muslims adopted. One will also then find It easy to practise on the entire Shari'ah. Use whatever mariner one prefers, All the deceptions of our MafS will be useless tomorrow on the Day of Qiyamah when the court of Allah as, the Majestic, will be established. The excuses of social pressures and the environment wil hold no weight and there will be no may to ‘save oneself from the scales of justice. It Is only adherence to the Shar'ah and following the Sunnah that will be of any hhelp. The intelligent thing to do ie be to bring our lives in ‘conformance with the Sharlah and the Sunnah before the corning of that day. Popes SUPPLEMENT ‘Trimming the Moustache When discussing the ruling of the beard, the AbSdth and the Ulaméeiso speak about the moustache. It is therefore appropriate to briefly discuss the moustache here as. well ‘There Is unfortunately much Negligence in the Ummah with regard to this issue. ‘The Words Used in the ansalth: ‘The Ahidith mention the following words when discussing the question of the moustache: (at, Gil, is and iad. The word ws has the mecning of ait , meaning ‘to remove ‘completely’. The word sy means ‘to be thorough in Femaving something’, while the word refers to cutting hair ‘oF wool up ta the skin. All these words convey the meaning ff being thorough in removing the moustache. [As for the meaning of the word :aJ, It refers to cutting something, using a particular instrument.”” This word does not bear the restriction of thoroughness. and being liberal {and its connotation Is therefore general. It ts apparent that Since the words of other AhSdith Indicate thoroughness and being liberal in cutting, this Is meaning that ought to be taken, In the chapter discussing trimming the moustache, Imam Bukhari 2s has quoted Ahadlth concerning the nature of man. These AhSdith use the word =~ However, in his Tarjumatul B4b, he quotes the action of Hadrat Abdullah 1b. “Umar, stating that he trimmed his moustache so much Pape 26that the whiteness of his skin was Visible and he would also trim the moustache and beard."™ By quoting this, ImAm Bukhari a. was most probably Indicating that the AhBdRh actualy refer ton” A fourth word used i 1 (Wasai p.7), which also has a ‘general connotation like at. Some scripts of Nasal also cite the word i (to shave’). Hafz Ibn Hajar 4a. Is of the pinion that this word Is not entirely correct. Because the words, wrt and as all denote excessive trimming. The narrator of the Hadith used the word yt because of the similarity between shaving ana cutting very liberally. In his Sharhu Ma‘dnll thar, mim Tohbwi os. has discussed the’ subject most beautifully. He mentions that some scholars of Madinah are of the opinion that is better then sie. They draw their conclusion from the word at used in the ‘Andaith and also from a narration in which Rasdiullsh 3 trimmed the moustaches of some ‘Sehébeh a using 2 miswak. Alldmah Alpi as as stated that this was the pinion of Imam Malic ix and some Tabi 2s, {A second group held the opinion that «iis better then ‘llamah Aini ae mentions that this was the view of the rmajonty of scholars as well as those of Kufa. This ts Indeed the viewpoint of Imam Abd Hanifeh vs, and hs two most renowned students. As he alvays doas, Imam Tahawt ss. hhas taken the names of Imim Abd Hanifah au and his two students at the end, stating that they regard sun to be best. some Bape va 9 Fatt wat v0 pas Pape 27 thabuse the words ;-= ing to “Their proof comes from these Ahi ‘and wue:, both of which indicate liberal cutting. Re the fist group of scholars, Imam TahSwi as: states thet Rosiluilsh ® most probably used @ miswak in the case of Some Sehabah because scissors were not available at the time to cut the moustache liberally. Furthermore, in the Abédith discussing human nature, the (nord aw Is used because It ls mere tamming that ts the bare necessary, while cutting liberally Is what is really preferred nd better, By the above interpretation, all the narrations: ‘re combiied without appearing contradictory and W 1s also proven that sis better than a Imam Tahéwi 4. then goes on to present a parallel, stating thot shaving the hair off fs better than trimming! it after performing Hai). Careful thought over the matter will reveal Eat wile merely trimming the moustache Is in order, it wil be best to trim it excessively because the extra trimming ‘wil orn extra rewards."* Some seople have misunderstood, the, gral drawn, by radi “Tohiwi' ss and allege. thet shoving Is Sunna ‘corag to him: Imm TahBv! 21 hos however stated thet iiperaltrmering, le better (than just trimming) and not tRSving. However since lineal trnkming end shaving are so slike, is not unikely thet some people would interpret one forthe suber. nate Ton Hajar am hes wnten that Imam Tuhawt “ae had preferred shaving to trimming (the Tintache) because shaving, (he head) Is better than {imming after Hal or Umrah ‘You have however seen that as far as the moustache is, Zoncerned, Imam Tahw! sts has preferred liberal trimming Sver just trimming, The reason for the misunderstanding is 5 ghar ne Ana vol 2 p 208 Poy 28the same as we have explained in the narration of Nasa where a narrator interpreted wri as ys because the two words have meanings that ate so alike. The narrator in that ‘case was Muhammad Ibn Aba Ibn Yazid sc, who was the Cony student of Ibn ‘Uyaynah a who reported the word jie from his teacher. Otherwise, all the other students of Ibn Uyaynah su reported the word ah In fact, all of Imém Zubri's 2a. students also reported the word va? ‘The crux of the matter Is that so much must be cut that reveals the redness of the upper lip. This Is both permissible {and algo fulfils the requirement of basic human nature, Tis however, best to trim the moustache so much that the skin eneath becomes visible. This Is what Is understood from the narrations that give the command to. trim the ‘moustache. And Allgh 8 knows best. Imam Tah8wi te has reported narrations using the word ‘from several Sahabah such as Hadrat Abdullah Tn “Umar 2, Hadrat AbO Hurayrah sp, Hadrat AbO Sa‘ Khudrt ‘e, Hadrat AbO Usaid SAldt , Hadrat Raf" Ibn Khudal} +, Hedrat Jabir Ibn Abdullah, Hadrat Anas Ibn Malik. Hadrat Salamah Ibn Akwa’ and Hadrat Sant Ibn Sa'd 2! He states further that amongst these Sahabah & are also some who have narrated the word va es well." Imam Tahdwi s% also mentions that some| students of Imm Shaft” ae such as Muzani ax , Rab” a and others also trimmed thelr moustaches ‘iberally ahd heve most probably learnt this from Imam Shafi a. himself.” 2 Feel air vo 10 946 2% Sammy Man Aa v2 9308 Pope 29 Imém Ahmad Ibn Hanbal used to trim his moustache very liberally and explicitly stated that this Is better then just wimming I ig stated in Faidul Bari (vol. 4 p.379) states that both of, Imam ABO Hanifah's <2. students, imam ABO Yusuf se. and Imam Muhammad 1 trimmed their moustaches liberally. It they were doing this, Is quite certain that they regarded this as being best, We should therefore do the same. Hafiz 1bn Hajar au has quoted @ fine reason for trimming the moustache from Ibnul Arabic. He states that when mucous tun from the nose, it tends. to adhere to the moustache and because of lis stickiness, it becomes difficult fo even wash it off end also affects the sense of smell “Trimming the moustache is therefore prescribed so that one rot only looks presentable, but one's senses will be at thelr peak. Hafiz Tbn Hajer a says that this is achleved by mere Eimming of the moustache and not only. by excessive trimming, However, liberal trimming will of course be more etfective.” LUberal trimming is therefore best because the benefit will be ‘more complete RULING: It is Mustahab to start trimming the moustache from the right.» This fs the general and accepted principle In the Shari'ah that applies to combing the half, making wud, Wearing the shoes and even cutting the nails, There Is no proof to substantiate the method of cutting the nails that Imam Ghazall a has explained. Imam Mézri te, Tbn Dagigul Td st and various Ulamé have refuted this method ‘and the Muhadaithin have made It clear that it has no Substantition (from the AhSdith). 5 atu 88 vol 10 p34 5 Dan ne Amys Sunate 72 Pap s0In fact, Imam Nawani 4. has also explained a method of cutting the nals, which fs unlike that of imam Ghezait os. Tt | wrong to regard any of these two methods as Sunnah, as many people do. AMAADITH AND MASAAIL REGARDING THE HAIR OF THE HEAD ‘After discussing the beard and moustache, ... is. jyst ‘appropriate that we discuss’ the “Ahsaith ist ‘oncerning the hair of the head because de cacy ay extremism is noted in this matter also. A person showa follow the Sunnah as far as bis hair ls concerned and refrain from those ways which are impermissible. Kkhattdbt ae and other scholars state that It was the custom of the Arabs to keep long hair and beautify themselves by fe Shaving of the hair was not common amongst them, in fact, at times they considered shaving of the head as an act of fame and the way of non-Arabs. Therefore, it used to. be dificult for the Sahabah 4 to shave their heads at the time ‘of Haij and Umrah. Hence, they used to suffice on qasr (ie {rimming of the hair)” Nabi & therefore gave more virtue on shaving all the hale (Ge. at the time of Halj or Umrah). There is @ greater extent ‘of obedience found Init, 8% a person subjects ‘himselt Completely to the laws of Shar?ah and accepts it sincersly With’ true heart. Those who only trim their alr are keeping ‘Some beauty, and a person who shaves his head completely sacrifices this." Hence the reward is greater. Nabi atin whose lifestyle is an excellent way for the Muslims ‘always used to keep hair and not shave It. On two occasions Conly has it been proved that Nabi m shayed his hair ~ once fon the occasion of Hudalbiyyal In the 6° year of Hijet and rapa a vora wen Popes the second time at the occasion of the! farewell Haj) which took place in the 10” year of Fir Kharish Ton Umayah cut Nabi's « hair at Hudaiblyyan and Ma'mar fbn Abdulleh = ft the farewell ais." The Length of Nabi's = Hair ihe e Li anoteileaton, Anas reports that Nabis shir was ‘ot completely cud nor completely stright but fe ae in Between and Kresched between the ears and shoulders Hadrat Anas & reports that the hair of Nabi a reached til In a'third narration reported by Anas « It Is reported that INabi's hair touched his shoulders." Haidrat Baré Ton Azib « narrates that Nabi's # hair was up to the earlobes. In another narration It Is stated that It was hear his shoulders, In a third narration, it is stoted that the hair was above Jumman’ and below the ‘wafrah’ Le. It was between the ‘ears and shoulders. Hind bin Halah & reports that when Nabi s used to lengthen his hair lt exceeded the earlobes, © Hafiz Tbn Hajar sae states that the crux of all the narrations: ig that the long hair reached the shoulders when ft was long ‘and that when the hair that was not long, it reached the earlobes. Seamitremain 9 gon Bueno wt 076 si PoetHadrat Bar8 bn Azlb « narrates that NabI’s hair was up to the earlobes." Mullah "All QSri a writes, whilst explaining the Hadith of ‘Anas "The hair of Nabi & was up to half the ear thas been sald that most of the hair (on a few occasions when no middle path was made) reached half the ear Hence, this does not contradict those Ahalth In which It is stated that the hair reached the shoulders and was lying on the shoulders.” ‘when the hair of Nab at used to grow very long it used to be: cut up to half of the ear, The head ends at the bone between the neck and head. Therefore, the helr that was on ‘the eck was cut. In this Instance it reached half the ear. ‘Then it grow til iC reached the earlobes. Thereafter, t grew further until reached the place between the ear and neck. Finally, reached the shoulders. In this manner, there Is n0 contradiction amongst the different narrations. All are ‘correct, To keep one's hair til the shoulders is proven from, ‘authentic narration of Sahih Bukhari. Hane Ibn Hajar 24 states that at most times Nabi's # hair reached close to his shoulders, Tt exceeded this length 2 ‘Such an extent that locks used to be formed and Nabi # Used to gather It, as It has been stated by Umme Hint adialnd ana in’ Abd Dawid and Tirmidhi that when Nabi ‘came to Makkah he had four locks of hai. Hafiz Ibn Hajar ae states that this happened while travelling when the hair was not groomed (allan #¢ knows best). © Jamvul Wasd't {Commentary Bf ShemBip vol p.74 Prone 33 In an authentic Hadith of Abd DSwid, NaBal and Ibn Majah, Wall Ton Hujr a states! "when I came in Nabi's & presence my hair was long. Nebi # said: “This ts bad". T returned and ut my hair. The next day when T came once more, Nabi said: *t wag not referring to you but it good (that you cut your hairy” ‘The above Indicates that although It Is permissible to keep long hair but, tis not preferable.” ‘The very same explanation (as the above) will apply to the Hadith in which Nabf a Is reported to have said that Khuraim ‘Asadi + ls @ good person it his hale was not long and his trousers were not below the ankles. When Khuralm 2. heard EF this, he took @ pair of scissors and cut his halr til his ears and lifted his garment up to haif of his shin.” Hadrat Shaikh Mukemmad. Zakarlyya os explains the Hadith of Umme Hani ragiallah0 enh thus: “For men to have locks on the hair like women is: makrOh”. By locks Is meant such locks which do not’ resemble the "pals of Women a Nabi s has himself prohibited that.” Hence, the meaning of the words that appear in the AhSalth 's that the halr was separated Into two, joined and made round, not that the hair was plaited like that of a woman.” Is @ very important principle In Sharfah that men do not Imitate women and vice versa. It Is stated ina Hadith that the curse of Allah ® Is upon those men who imitate women land upon those women who imitate men.” © Bazhul Majnd vols 9.576 - pean aed Siaa bere Pap seHadrat Gangohi 1: states that person may lengthen his hair as much as he desires. However, to cut a portion of hair ‘and leave another portion is an Imitation of the Jews which {is makrah. To lengthen all the hair equally is not an act of Imitating of the Jews, nor is i forbidden, Imitating women fs ‘when a person makes plats like a woman's otherwise ie will not be an act of imitation nor will t be makran. (All a knows best). Doctor Muhammad ‘Abdul Hay 22, the Khalfah of Maul Ashraf Ali Than! uti, weites in the book ‘Uswae Rasdi-c- Akram ® “The hair of Nabi # reached the middle of his ears. In other narrations, iti stated that it reached the ear itself.” {A third narration states that it reached the earlobes. Besides the above, its also stated in other narrations that the hair (of Nabi # reached his shoulders or cose to his shoulders.” “The deduction from all the above narrations is as follows: When Nabi used to put oll and comb it, used to become longer otherwise it remained as. was. Another obvious ‘conclusion is that the length used to Increase before cutting and the length would decrease after cutting It. It is stated in Mawahib-e-Ladunyé and Majma'u Bihar: “When the hair of Nabi a was not cut for @ long period it used to be long, and when it used to be eut it would be short". ‘The above also indicates that Nabi # used to cut his hair and not shave It. However, regarding. shaving It, he himsalt states that besides Hajj and ‘Umrah, Nabi ® never shaved his head.?* 2 Shamma rma ™ Hadse- an obuwoe & Uowave Ras Povo 35 To Shave The Head It is els0 permissible to shave the héad, Besides the time of, Hatj and Umrah, although it Is preferable and Sunnah to Keep hair in accordance to the practise of Nabi a. However, itis not even makrih to shave lof the alr as this Sunnah ff Nabi & is from amongst the Sunan-e-Zandid. AS a habit obi used to keep his halr not as an Ibddat, hence tis not ‘makrdn (detestable) to omit this Sunnah.” Hadrat Al & states that Nabi forbade women from shaving thelr hai.” Whilst explaining this Hadith, Mullah Ali Qa States that this Hadith indicates that It Is permissible for men to shove their heads by taking the opposite meaning (le If ils not permissible for women then it will be Permissible for men who are the opposite sex). “There is no difference of opinion regarding the permissibility, formen to shave their Neads. However, there isa difference Of opinion regarding whether the shaving of the head Is Sunnah of not. Hadrat All-¢ shaved all his hair and Nebi s ‘condoned it by not forbidding him. Nabi 3 states: vod fast tomy way and the way of my Khia. On the other hand, Nabi as well as all the other Sehébah Snever used to shave their heads besides at the time of Hay and’ Umrah, This shows that to shave is. just permissible, This view Is correct.”” Nabi # ordered that the hair of Ja'far's + children be shaved dfter his demise.” This Hadith proves that it ts permissible fo shave the head. Similarly, this Hadith Indicates. that children may also keep long hair." 7 rats imadayon vol 2.299 mien 364 1 Spe reavon why Rosy sre Ua then of ta’. cikiron Pop 6Just as it Is permissible to shave off all the halr, similarly is ‘permissible to shorten the hair on condition that Tt Is ‘shortened equally. The proof of this fs the word imugassiin ‘in the Qur'an which means "to shorten", However, tovcut off all the hair and to keep some hair at the front of the head \Whieh Is in fashion nowadays Is not permissible. Prohibition of Qxza' (1. Te cut a portion of Hair an leave the rest) e oan ‘This ls prohibited. 1s prohibition is proven from an authentic, Hadith: Ibn Umar «states that @ child was brought to Nabi ‘whose hair was partly cut and the rest uncut, Nabi sa: ‘Either cut it completely or leave it completely." To apply Ol to the Hal to Comb It and to make » ‘Middle-Path pee When a person keeps long hair according to the Sunnah, then he should keep in mind all the ther Sunnats regarding the keeping of long hal ‘They ore as follows: ‘Nabi a used to apply lots of oll to his head, and he used to) ‘comb his beard. He also used to head cloth (a piece of cloth which was placed on the head). It used to get olled with oil, hence Nabi's clothes used to became oll." Nab a lo used to say that whoever has hair should look afper It" A Person should wash his hair, apply oll and comp it." ‘The above narrations are regarded as *Hasan™*? Sores ea ge eae Sree seeks oe een ma es secre aa So Shama re eaze (On one occasion, Nabi st saw a person whose hair was Gishevelled. Nabi’ @ remarked: “Does he not find such 8 thing fll ste) with which he can gather or straighten his hae ‘ACS Ibn Yasir + narrates that once Nabi se was in the Masjid. A person ‘entered Whose hair and’ beard were Gishevelleg, Nabi x Indicated to him to straighten his hair He then straightened it and came back, upon which Nabi Femarked: "Is this not better than anyone of you coming ‘with dishevelled hair, looking like shaytan” “The chain of thie ‘Mursal' narration is authentic. J8birs Hadith. i in substantiation for the above which appears in ‘Abu Diwid ond Nasal with @ Hasan’ (‘ellable) chain. Tbh. Abbas reports that before Nabi s received any command from Allah 8, he preferred to act in accordance to the Anlul Kitab (Jews-Christions). For example, the ARlul Kitab never used to make # middle-path, but the mushrikin (idolaters) used to. Thus, Iniually Nabf # never made @ ‘middle path, but later he used to do so." ‘Thus to make @ middle peth is Sunnah.” Aishah radialland anna used to comb Nabi's # hair and she Used to make the middle path in such @ way that the halr Used to De divided into two sections from the middle and he used to seperate the heir of the forehead towards the two ayes” ‘Abu atédah & once asked Nabi #: “I have long hair, should T-com® it?" Nabi # replied: "Yes, and look after your hair’ Hence, Abu Qatadah used to sometimes apply oll twice & re ee waa pa7 esha antes sions Pan se<2, (Le. apply ol and comb it) because of the order of Nabi fel Raa og ft rte erg ay Sars Ky Sane te eae es However, Abdulfh Ton Mughafal «narrates that Prohibited combing of the hair every day.” ns has “The reason for the above Hadith s reas above Hedith, according to Hafiz Yon Hojar thot n parson shou ean from being greaty concemed about beautifying oneself Th another authentic Heath "Aa Umgmah sates that Nabi hos sl “Simpl of Iman." Imém Nasal wm. has quoted a Heath in hich Ubald reports hat Nab use Pron eautifying oneself excessively. °° ba Therafore, the Ulams say that Wf @ person's hair becom disheveled easly then one may combi every day bei is reveled then 8 person should comb it occasionally. RULING: When 9 person combs fi make the path of the right side the the left: Hadrot, AisRon ¥ side then the left Hadrat Aisha ‘addailing nine reports hex Nab m prefered tis way 8 “Therefore, this is the Sunnah method sunnah method for woman. The ‘should be in line with the nose. Today the custor Poveve ‘side paths. This is un-Islamic." ee ort 1 Tri vl 9.305 & shams mith) p4. en Temant Behe a es ts Hasan ore ob re Pape 59 RULING: It is forbidden to trim the hair of the nape. The Fen urists) neve prohibited it The head” ts still half the gor. Below thet, is regarded as the neck. The hair of the ree ray be cut, Beneath that cannot be cut as it isnot PSSerded’ ‘as. the "head'. Therefore it is makroh (Sarchensible) to trim or cut the hair of the nape. Besides cutting the hair up to the’ear, there is no proof that Nab! s cut his hair from any other side. Therefore, a person SUID not cut the halt from any other side - not from the See or the car nor from. the forehead, Now-a-days SreStemers cut their hair in many different fashionable ways Ainese ways are unislamie, thus one should avold them." Nabi has mentioned in one Hath: Mal Berson who imitates others is not from amongst us. Do pot ipieate the Jews and the Christians. The Jews greet with pot Imletthe fingers and the Christians with their hands or Sairas. bo not cut the hair of the forehead. Remove, your Paaches thoroughly and lengthen the beerd. Also, do not Walkin the Magid. and market places without wearing = Vung! (or trousers) under your Kurc." Saving oneself from Imitating others isan, important Sadie in the Sharf'ah. One should be constantly aware of Rios fn one Hadith it le stated that the person who imitates Sifetion is from amongst them. That one should not Batate others in dressing and appearance Is sufficiently femphasized for anyone to understand. 35 ga merit Har io a 88 aur Abi Summa 9.97 ue Amy’ ig Sonat p98 cae ree fase" AE Ferg wat Tarn vol 435) Pape soWOMAN'S HAIR Imém Muslim ae, Imam Tirmidht we and others have narrated the Hadith of Umme Salman radialland anh Wherein she asked Nabi s: ” T make the plaits of my hair tight, ‘Should T loosen it at the time of taking ghusl from Jandbat (impurity)?" Nabi s replied: "No, itis sufficient that ‘you pour water over your head thrice, then pour water over ‘your body". This Hadith Indicates that itis sufficient that Water reaches the roots of the hair. Tt is not necessary to loosen the plaite and wet all the hair. This is the ruling of the Ulama as well. NB. From the above Hadith we learn that women at the fime of Nabi s# used to keep long hair and plalt It. The Incident of Hadrat Aishah radiallahd anh appears in Sahih Bukharl (p45) that when she was In ibydm she used to loosen her hair which indicates that she used to plait It Gwen not in ihrdm). Many other incidents also prove the above, This fs also from where the law of keeping long hale {and of plaiting It is derived. Women have been prohibited from shaving their heads.” Even at the time of Haij and Umrah the rullng Is that a title bit of hair be cut. It ls not permissible to shave it. Also, we learn from the Hadith of Sahih Bukhéri, that a woman who Imitates 9 man is accursed, and It is permissible for men to lengthen their hair up to the shoulders and below It also. ‘Thus, If'@ woman cuts her hair up to the shoulders or below it, it will be tantamount to her imitating men. This Is Prohibited and an accursed action. Therefore, It has been mentioned in the books of igh that if. 2. women cuts her hair she will be sinful and worthy of curse, Nowadays, women cut their hair for the sake of fashion and fn order to imitate non-Musimy women. Tt Is in imitating 3 Dorrul Mukhtar with Shim vol 5 p28 Pan these women, that this practise has. become common reSrost Musiim women. also, ‘Therefore it 1s completely forbidden. It is mentioned in 2 Hadith: “Whosoever imitated @ nation wil be from amongst them.“ te is of paramount importance that women save themselves Fo ea Pel as por: Muslin waren, ag earn frm the ans Nabi has ctced those women whe don from the Ata Naelfas those. men whe, wear Women's WSihingtiedsat Aishah fadalha anhd was once asked tO clothing: ees arding a certain lady who wore shoes (Uke Pees ane Bee relied tat Nabi" hos cursed that or ot ee beates men ‘The above mekes it abundantly clear that it Is forbidden for roinen to cut thelr hair, to wear clothes like that of males, TOwear shoes like that of men and to behave like men. 11s permissible for an old women who Is widow, ratios not need to beoul here due 10 ld ae, 1 Moths Get'nelr wile. There in scope fork. The action (i snore” the alr) of the blessed wives of Nabi a will De sug Shove: However, ahoula he remembered that was, “Betmiclbte in the above mentioned instance. To wee the sobove practice In emulation of fashion = dont iy imporfriseble, Alin we tz aware of the decelt waitin the near Regarding the Hadith in Sahih Muslim in which it ts stated En the bieosed wives of Nabl @ used to cut thelr hel, the Commentators of Sokih Muslim, Qadi Ayaz 2%. and others lain the very same meoning 2s above (Le. We Is Sximissbie: for noid widowed woman who does “not Beauty nerseit). Gadi Aye ane writes that the Arab women ‘Shi aur Ambiya HI Sunoate 0.97 Pansused to tie plaits, The blessed wives of Nabi did so after is demise os they refrained from beautifying themselves, hence no longer needing to lengthen thelr hair. Imém Nowiow! sxe states that this Is the only reason. This cannot Quen be imagined that they trimmed or cut their hair during the lifetime of Nabi. {Sauna Must wit the commentary of men Nawal at volt 9.248 Papeas