Fatwa: # 23700
Category: Misc. Fiqh
Country: India
Date: 17th December 2012

Title

Haircuts

Question

What is the ruling of haircuts?

Answer

Haircuts

 

Men are permitted to cut their hair.This is based on the fact that there are numerous narrations which mention that Rasulullahsallallahualaihiwasallam and the Sahabahradhiallahuanhumcut, trimmed or shaved their hair. However, there are; as with any other aspect of a Muslims life; certain restrictions and boundaries.

 

Everyone is attracted to the latest fashion and style donned by celebrities, pop stars, sports stars and models. Everybody wants to be identified as a person who is in-sync with the times and in   co-ordination with the latest trend. This ranges from the clothes such people wear to the foods they eat; and the hairstyles they don.

 

Hairstyles play a major part in the way a person is perceived by society. Certain hairstyles display chivalry and boyishness, whereas other styles display that a person is a business man or a serious person. Certain hairstyles link a person to a certain group, clique or organization. Other people choose to style their hair to display their personality; be it daring, carefree, lazy, adventurous, free spirited etc.

 

Some of these hairstyles are as follows:

 

•Crew cut              •Buzz cut              •Dreadlocks          •Fohawk               •Mowhawk

•Flattop                •Afro                    •Spikes                  •Mullet                  •Pompadour

•Quiff                             •Rattail                  •Caesar cut            •Cornrows             •Shag

•Undercut             •Curtains               •Half ponytail        •High top fade      •Line up

•Tonsure               •Waves                  •Comb over          •Emo hair             •Bangs          

 

As Muslims we should protect our identity. Islam is our way of lifein everything.It is not restricted to the masjid, house or workplace. It advises us on what we can and can’t wear, what we can and can’t eat; likewise it has given us specific guidelines pertaining to our appearance.

 

Allah Taālā states in the Holy Quran:

 

قُلْإِنْكُنْتُمْتُحِبُّونَاللَّهَفَاتَّبِعُونِييُحْبِبْكُمُاللَّهُوَيَغْفِرْلَكُمْذُنُوبَكُمْ

(3/31)

 

“Say: (Oh Muhammad) If you love Allah then follow me and Allah will love you and He will forgive your sins.”

 

 

It was the noble habit of Rasulullahsallallahualaihiwasallam to keep long hair and it has also been proven that he shaved the hair of his mubaarak head.[i]

 

If one doesn’t want to keep long hair or a bald head, he may adopt the hairstyles of the pious people in one’s vicinity because Allah Taālā states in the Holy Quran:

 

وَاتَّبِعْسَبِيلَمَنْأَنَابَإِلَيَّ

(31/15)

 

“And follow the way of those people who repent to me.”

 

It should be kept in mind that our actions are judged by our intentions. If a person keeps long hair to emulate the Prophetsallallahualayhiwasallam, then he is practicing a Sunnah for which he will be rewarded. However, if he keeps long hair to emulate the appearance of a certain religious sect or to resemble women, then he is doing something impermissible as will be discussed below.

 

Generally, there are three factors that render a haircut impermissible.

 

        i.            قزع (Partially shaved)[ii]

      ii.            تشبه (Imitating non- Muslims/ women)

    iii.            شهرة (Standing out –showy/ unusual hair )[iii]

 

1.      Qaza’ is impermissible because of the following Hadīth:

 

عَنْعُمَرَبْنِنَافِعٍ،عَنْنَافِعٍ،عَنِابْنِعُمَرَقَالَ: نَهَىرَسُولُاللَّهِصَلَّىاللهُعَلَيْهِوَسَلَّمَعَنِالْقَزَعِ . قَالَ: وَمَاالْقَزَعُ؟قَالَ: أَنْيُحْلَقَمِنْرَأْسِالصَّبِيِّمَكَانٌوَيُتْرَكَمَكَانٌ[iv]

 

Translation: Umar bin Nāfi’ that Nāfi’ narrates that Ibn Umar radhiallahuanhuma said: Rasulullahsallallahualaihiwasallam prohibited us from Qaza’. IbnNāfi’ enquired: what is Qaza’? He replied: “To shave one part of a child’s head and leave the remaining part unshaven.”

 

Some of the haircuts mentioned above fall under the ambit of Qaza’ such as the: crew cut, flattop, rattail and mowhawk (when part of the head is shaved).

 

2.     The second factor that renders a haircut impermissible is imitating non-Muslims,fussaaq(sinners) and women. Rasulullahsallallahualaihiwasallam said:

 

عَنِابْنِعُمَرَ،قَالَ: قَالَرَسُولُاللَّهِصَلَّىاللهُعَلَيْهِوَسَلَّمَ: مَنْتَشَبَّهَبِقَوْمٍفَهُوَمِنْهُمْ[v]

 

If a person has a hairstyle that is generally perceived to be affiliated with a certain religious group, it will be impermissible to don. The same ruling applies to feminine hairstyles.

 

Also, if a person wears a certain hairstyle because such and such a celebrity/ pop star/ footballer wears’ it, this will be impermissible.

 

E.g.Ateenager is infatuated with a pop star by the name of Leo Foxx. He buys the same clothes he wears, buys the same shoes he wears andwears the same hairstyle he has, this will be impermissible.[vi][vii]

 

If one is not sure as to whether keeping a certain hairstyle falls under the ambit of imitating the non- believers then he should abstain from it. Rasulullahsallallahualaihiwasallam is reported to have said:

 

دَعْمَايَرِيبُكَإِلَىمَالاَيَرِيبُكَ[viii]

 

“Leave that which puts you in doubt and implement that thing which does not put you in doubt.”

 

3.     The third factor that renders a hairstyle impermissible is shuhrah(an unusual hairstyle that causes one to stand out). An example of this is a person with brightly coloured/ multi-coloured hair or a person with flamboyantly large spikes etc.

 

Finally, if in a certain society/ environment certain haircuts/ hairstyles are frowned upon, it is better for one to abstain from keeping them.

 

Conclusion:

 

·        It is permissible for one to shave or trim the hair of the head.

·        It is permissible for ones hair to be of different lengths e.g. number 4 and 7 as long as no impermissible elements are found.

·        Qaza’ is impermissible (partially shaving ones hair and leaving the rest unshaven. 

·        It is impermissible to have hair that are attributed and affiliated with a specific religious group, cult or clique. 

·        It is impermissible for a person to don a certain hairstyle with the intention of imitating a non-Muslim or sinner.

·        It is impermissible for one to have unusual hair/ hair that make one ‘stand out from the crowd’.

 

And Allah Ta’āla Knows Best

 

 

Checked and Approved by,
Mufti Ebrahim Desai.
www.daruliftaa.net

 

 



[i]احسنالفتاوى, ج.٨, ص.٨١

 

[ii]وَيُكْرَهُ الْقَزَعُ وَهُوَ أَنْ يَحْلِقَ الْبَعْضَ وَيَتْرُكَ الْبَعْضَ

)رد المحتار على الدر المختار, ج.٦, ص.٤٠٧, دار الفكر(

 

قَالَ: وَمَاالْقَزَعُ؟قَالَ: أَنْيُحْلَقَمِنْرَأْسِالصَّبِيِّمَكَانٌوَيُتْرَكَمَكَانٌ

)سننابنماجه, ج.٢, ص.١٢٠١, دارإحياءالكتبالعربية(

 

[iii]حَدَّثَنَا مُحَمَّدُ بْنُ عِيسَى، حَدَّثَنَا أَبُو عَوَانَةَ، ح وحَدَّثَنَا مُحَمَّدٌ يَعْنِي ابْنَ عِيسَى، عَنْ شَرِيكٍ، عَنْ عُثْمَانَ بْنِ أَبِي زُرْعَةَ، عَنِ الْمُهَاجِرِ الشَّامِيِّ، عَنِ ابْنِ عُمَرَ، - قَالَ فِي حَدِيثِ شَرِيكٍ: يَرْفَعُهُ - قَالَ: «مَنْ لَبِسَ ثَوْبَ شُهْرَةٍ أَلْبَسَهُ اللَّهُ يَوْمَ الْقِيَامَةِ ثَوْبًا مِثْلَهُ

(سنن أبي داود، ج4، ص43، المكتبة العصرية، صيدا)

 

[iv]سننابنماجه, ج.٢, ص.١٢٠١, دارإحياءالكتبالعربية

 

[v]سننأبيداود, ج.٤, ص.٤٤, المكتبةالعصرية

 

[vi]فتاوىرحيمية, ج.١٠, ص.١١٥, دارالاشاعت

 

[vii]...فالرخصةانماهيجميعشعرالرأسموجودة, وكانتالذؤابةطويلةمنسائرالشعور

)بذلالمجهود, ج.١٧, ص.٨٣, دارالريانللتراث(

 

Other texts to take into consideration

 

( ق ز ع ) : ( فِي الْحَدِيثِ ) نَهَى عَنْ ( الْقَزَعِ ) هُوَ أَنْ يُحْلَقَ الرَّأْسُ وَيُتْرَكَ شَعْرٌ مُتَفَرِّقٌ فِي مَوَاضِعَ فَذَلِكَ الشَّعْرُ قَزَعٌ ( وَقَزَّعَ ) رَأْسَهُ تَقْزِيعًا حَلَقَهُ كَذَلِكَ وَكَأَنَّهُ مِنْ ( قَزَعَ ) السَّحَابِ وَهُوَ قِطَعٌ مِنْهُ مُتَفَرِّقَةٌ صِغَارٌ جَمْعُ قَزَعَةٍ ( وَمِنْهَا ) الْحَدِيث { كَانَتْ السَّمَاءُ كَالزُّجَاجَةِ لَيْسَتْ فِيهَا قَزَعَةٌ } .

)المغرب(

 

قَوْلُهُ وَأَمَّا حَلْقُ رَأْسِهِ إلَخْ) وَفِي الرَّوْضَةِ للزَّنْدَوِيستي أَنَّ السُّنَّةَ فِي شَعْرِ الرَّأْسِ إمَّا الْفَرْقُ أَوْ الْحَلْقُ. وَذَكَرَ الطَّحَاوِيُّ: أَنَّ الْحَلْقَ سُنَّةٌ، وَنَسَبَ ذَلِكَ إلَى الْعُلَمَاءِ الثَّلَاثَةِ، وَفِي الذَّخِيرَةِ: وَلَا بَأْسَ أَنْ يَحْلِقَ وَسَطَ رَأْسِهِ وَيُرْسِلَ شَعْرَهُ مِنْ غَيْرِ أَنْ يَفْتِلَهُ وَإِنْ فَتَلَهُ فَذَلِكَ مَكْرُوهٌ، لِأَنَّهُ يَصِيرُ مُشَبَّهًا بِبَعْضِ الْكَفَرَةِ وَالْمَجُوس فِي دِيَارِنَا يُرْسِلُونَ الشَّعْرَ مِنْ غَيْرِ فَتْلٍ، وَلَكِنْ لَا يَحْلِقُونَ وَسَطَ الرَّأْسِ بَلْ يَجُزُّونَ النَّاصِيَةَ تَتَارْخَانِيَّةٌ قَالَ ط: وَيُكْرَهُ الْقَزَعُ وَهُوَ أَنْ يَحْلِقَ الْبَعْضَ وَيَتْرُكَ الْبَعْضَ قَطْعًا مِقْدَارَ ثَلَاثَةِ أَصَابِعَ كَذَا فِي الْغَرَائِبِ، وَفِيهَا: كَانَ بَعْضُ السَّلَفِ يَتْرُكُ سِبَالَيْهِ وَهُمَا أَطْرَافُ الشَّوَارِبِ.

)رد المحتار على الدر المختار, ج.٦, ص.٤٠٧, دار الفكر(

 

وفي رَوْضِهِ الزندويستي أَنَّ السُّنَّةَ في شَعْرِ الرَّأْسِ إمَّا الْفَرْقُ وَإِمَّا الْحَلْقُ وَذَكَرَ الطَّحْطَاوِيُّ الْحَلْقُ سُنَّةٌ وَنُسِبَ ذلك إلَى الْعُلَمَاءِ الثَّلَاثَةِ كَذَا في التَّتَارْخَانِيَّة يُسْتَحَبُّ حَلْقُ الرَّأْسِ في كل جُمُعَةٍ كَذَا في الْغَرَائِبِ وَلَا بَأْسَ لِلرَّجُلِ أَنْ يَحْلِقَ وَسَطَ رَأْسِهِ وَيُرْسِلَ شَعْرَهُ من غَيْرِ أَنْ يَفْتِلَهُ وَإِنْ فَتَلَهُ فَذَلِكَ مَكْرُوهٌ لِأَنَّهُ يَصِيرُ مُشَابِهًا بِبَعْضِ الْكَفَرَةِ وَالْمَجُوس في دِيَارِنَا يُرْسِلُونَ الشَّعْرَ من غَيْرِ فَتْلٍ وَلَكِنْ لَا يَحْلِقُونَ وَسَطَ الرَّأْسِ بَلْ يَجُزُّونَ النَّاصِيَةَ كَذَا في الذَّخِيرَةِ وَيَجُوزُ حَلْقُ الرَّأْسِ وَتَرْكُ الْفَوْدَيْنِ إنْ أَرْسَلَهُمَا وَإِنْ شَدَّهُمَا على الرَّأْسِ فَلَا كَذَا في الْقُنْيَةِ يُكْرَهُ الْقَزَعُ وهو أَنْ يَحْلِقَ الْبَعْضَ وَيَتْرُكَ الْبَعْضَ قَطْعًا مِقْدَارَ ثَلَاثَةِ أَصَابِعَ كَذَا في الْغَرَائِبِ وَعَنْ أبي حَنِيفَةَ رَحِمَهُ اللَّهُ تَعَالَى يُكْرَهُ أَنْ يَحْلِقَ قَفَاهُ إلَّا عِنْدَ الْحِجَامَةِ

)الفتاوى الهندية, ج.٥, ص.٣٥٧, دار الفكر(

 

( وَ ) مِنْهَا ( الْقَزَعُ ) بِفَتْحِ الْقَافِ وَالزَّايِ فَمُهْمَلَةٌ وَهُوَ أَنْ يَحْلِقَ بَعْضَ رَأْسِ الصَّبِيِّ وَيَتْرُكَ مِنْهُ مَوَاضِعَ النَّهْيِ وَلِتَقْبِيحِ الصُّورَةِ وَلِتَشِبِّيهِ الْكَفَرَةِ فَإِذَا مُنِعَ مِنْ الصَّبِيِّ فَبِالْأَوْلَى مِنْ الْبَالِغِ ثُمَّ نُقِلَ إلَى الْأَعَمِّ مِنْ الصَّبِيِّ أَوْ تُجُوِّزَ لَهُ وَفِي الْجَامِعِ عَلَى رِوَايَةِ ابْنِ عُمَرَ رَضِيَ اللَّهُ تَعَالَى عَنْهُمَا { احْلِقُوهُ أَيْ أَزِيلُوا شَعْرَ الرَّأْسِ كُلَّهُ أَوْ اُتْرُكُوهُ كُلَّهُ } فَحَلْقُ الْبَعْضِ مَعَ تَرْكِ الْبَعْضِ مَكْرُوهٌ مُطْلَقًا تَنْزِيهًا بِلَا عُذْرٍ لِرَجُلٍ أَوْ امْرَأَةٍ ذَكَرَهُ النَّوَوِيُّ فِي الْقَفَا أَوْ النَّاصِيَةِ أَوْ الْوَسَطِ خِلَافًا لِبَعْضِ مَا فِيهِ مِنْ التَّشْوِيهِ وَتَقْبِيحِ الصُّورَةِ وَزِيِّ أَهْلِ الْفَسَادِ بَلْ زِيِّ الْيَهُودِ وَيَشْمَلُ مَا إذَا تَرَكَ مَوَاضِعَ مُتَفَرِّقَةً أَوْ حَلَقَ الْأَكْثَرَ وَتَرَكَ مَحَلًّا وَاحِدًا وَهُوَ مِنْ كَمَالِ الْمَحَبَّةِ الْمُصْطَفَى لِلْعَدْلِ فَإِنَّهُ أَمَرَ بِهِ حَتَّى فِي شَأْنِ الْإِنْسَانِ مَعَ نَفْسِهِ فَنَهَاهُ عَنْ حَلْقِ بَعْضٍ وَتَرْكِ بَعْضٍ لِأَنَّهُ ظُلْمٌ لِلرَّأْسِ حَيْثُ جَعَلَ بَعْضَهُ كَاسِيًا وَبَعْضَهُ عَارِيًّا وَنَظِيرُهُ الْمَشْيُ فِي نَعْلٍ وَاحِدَةٍ .

وَقَوْلُهُ احْلِقُوهُ يَدُلُّ عَلَى جَوَازِ الْحَلْقِ وَهُوَ مَذْهَبُ الْجُمْهُورِ وَخَصَّ ذَلِكَ بَعْضُ الْمَالِكِيَّةِ بِالضَّرُورَةِ لِوُرُودِ النَّهْيِ فِي غَيْرِ الْحَجِّ لِكَوْنِهِ فِعْلَ الْمَجُوسِ وَالصَّوَابُ الْجَوَازُ بِلَا كَرَاهَةٍ وَلَا خِلَافَ الْأَوْلَى وَأَمَّا قَوْلُ أَبِي شَامَةَ الْأَوْلَى تَرْكُهُ لِلتَّشْوِيهِ وَمُخَالَفَةِ السُّنَّةِ إذْ لَمْ يُنْقَلْ حَلْقُهُ عَلَيْهِ الصَّلَاةُ وَالسَّلَامُ بَلْ إثْمٌ فِي غَيْرِ نُسُكٍ لِأَنَّهُ شَرَعَ فِي الدِّينِ مَا لَمْ يَأْذَنْ بِهِ اللَّهُ تَعَالَى فَفِي حَيِّزِ الْمَنْعِ بِلَا رَيْبٍ كَيْفَ وَقَدْ { حَلَقَ الْمُصْطَفَى صَلَّى اللَّهُ تَعَالَى عَلَيْهِ وَسَلَّمَ رَأْسَ ابْنِ جَعْفَرِ بْنِ أَبِي طَالِبٍ رَضِيَ اللَّهُ تَعَالَى عَنْهُ } وَأَعْدَلُ حَدِيثٍ فِي هَذَا الْمَقَامِ قَوْلُ حُجَّةِ الْإِسْلَامِ لَا بَأْسَ بِحَلْقِهِ لِمَزِيدِ التَّنْظِيفِ وَلَا بِتَرْكِهِ لِمَنْ يَدَّهِنُ وَيَتَرَجَّلُ يَعْنِي مَنْ قَدَرَ عَلَى دَهْنِهِ وَتَرْجِيلِهِ فَبَقَاؤُهُ لَهُ أَوْلَى وَمَنْ عَسُرَ عَلَيْهِ لِضَعْفٍ وَفَقْرٍ فَيُلَبَّدُ وَيَتَوَسَّخُ وَيَجْمَعُ الْقَمْلَ فَحَلْقُهُ أَوْلَى .

)بريقة محمودية في شرح طريقة محمدية وشريعة نبوية(

 

الاقتصار على حلق الربع أو تقصيره عند التحلل؛ بالخروج من إحرام الحج والعمرة، وهذا الكراهة في جميع أحوال الحلق؛ لأن القزع منهي عنه، فعن ابن عمر ء رضي الله عنهم ء: (إن رسول الله ء صلى الله عليه وسلم ء نهى عن القزع، قال: قلت لنافع: وما القزع؟ قال: يحلق بعض رأس الصبي ويترك)

)الجامع في أحكام الصيام والاعتكاف والحج والعمرة(

 

[viii]سننالترمذي, ج.٤, ص .٢٤٩, دارالغربالإسلامي

 

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