Introduction

This booklet is divided into five main chapters. The first deals with the hair on the head and face. The second discusses the hair of the entire body and the third chapter concerns laws related to the finger-nails. Chapter four comprises of miscellaneous masail (laws) and finally chapter five with the masail of khidhab (dyeing of the hair).  

The boundary of the head according to the Shariah: A point from where the hair growth commences directly above the forehead extending towards the nape at the back, and up to the bones of the temple on both sides.

Masa'lah: The appearance of hair on the forehead, as in exceptional cases, does not include the forehead within the boundaries of the head but will remain within the facial limits.

Masa'lah: The nape is considered to fall beyond the perimeters of the head. However, a difference of opinion is maintained regarding the area named Tahzeef. It falls within the facial boundary according to Qadhi ibne Shuraih, whereas Imam Ghazali (RA) and Abu Ishaq Jalaluddeen Mahalli (R.A), maintain that it is included in the head region. Tahzeef: Soft hair between the temple and extreme corners of the forehead.

Masa'lah: Allowing the hair to grow long on the entire head is Sunnat. However, shaving or cutting the hair is Mubah (permitted). The shaving of the head on occasions other than Hajj and Umrah is not established from the practice of Nabi sallallahu alaihi wa sallam. Similar was the tendency of the Sahabah (RA) except for Hadhrat Ali (RA) who habitually shaved his head. It is reported in Mawahib: "To the best of my cognizance, shaving the head is not an established practice of the Prophet sallallahu alaihi wa sallam save on the occasion of Umrah. Hence, allowing the hair to grow is sunnat. The one who rejects this established sunnah should certainly be inflicted with severe punishment. Not to keep hair is also Mubah (permissible) without rejecting the established Sunnah."

Question: It is an accepted fact that Hadhrat Ali karramallahu wajhahu and the other Sahabah (RA) were meticulous in submitting to the Sunnah. Hence, the question naturally arises as to why he (Hadhrat Ali RA) was keen on shaving his head when the Sunnah inspires one to keep hair?

Answer: On grounds of penetrating circumspection and precaution in matters of Ghusl, Hadhrat Ali (RA) used to remove his hair completely. He himself narrates that the Holy Prophet sallallahu alaihi wa sallam said: "Impurity (Janabat) exists beneath every strand of hair." (Mishkat, P48) Following this Hadith he states: "The one who overlooks an area equivalent to a single strand of hair whilst performing Ghusal-Janabat (bathing after ceremonial impurity) will be dealt like this and like that in hell." (A reference to austere punitive measures). Upon narrating this, he states: "Owing to the declaration of such ominous phrases, I chose to create enmity with my head i.e. remove all my hair." Certain Ulema support the view that both halaq (shaving of the head) and tark (allowing hair to grow) are sunnat practices.

Masa'lah: It is not permissible to remove a portion of the hair whilst leaving the remaining portion intact. This is referred to as Qaza' in Arabic.

Masa'lah: It is not permissible for women to shave or cut their hair. However, it is permissible on medical grounds. Nabi sallallahu alaihi wa sallam prohibited free women from allowing their hair to drop onto the shoulders (by cutting it short). (Faidul Qadeer, vol 6, page312) A woman who cuts her hair imitates a man and Rasulullah sallallahu alaihi wa sallam cursed those women who emulate males. Emulation of the kuffar is also haram. Nabi sallallahu alaihi wa sallam said that one who imitates a nation becomes of them. It is the style of non-Muslim women to cut their hair. It is also in conflict with the natural beauty which Allah has bestowed to a woman. Allah Tala has chosen long hair for women and short hair for males. According to a hadith of Nabi sallallahu alaihi wa sallam, Allah has created a special group of angels whose duty it is to perpetually hymn the following tasbeeh: "Glory unto Allah who has glorified men with beards and women with long hair." Acting in violation of this natural virtue bestowed by Allah Tala is a major sin. According to the Quran (4:119), when Allah expelled shaitan from the heavens, he took an oath that he will mislead human beings by inducing them to change and tamper with their natural appearances. A woman cutting her natural long hair acts in fulfillment of shaitan's pledge of misguidance. It is a satanic act ensuing in the wake of the adoption of western profligacy.  Many unwary or misinformed women are being led astray by a Hadith appearing in Muslim Shareef which states that the wives of Rasulullah sallallahu alaihi wa sallam used to trim the hair of their heads until it reached a length like wafrah. [Wafrah has different meanings: It may be hair collected upon the head or hair hanging down upon the ears or hair extending to the lobes of the ears only. (Lanes Arabic - English Lexicon)] On the basis of such Ahadith, many women had been misled to cut their tresses short. However the apparent meaning is a far cry from the actual meaning of the Hadith. Hadhrat Thanwi, in response to such misinterpretations states: "There are numerous authentic Ahadith prohibiting the cutting of hair for women. As for the afore-mentioned Hadith, it constitutes numerous probabilities – i.e. the purport of the Hadith is indefinite. Therefore, it's prohibition remains intact and permissibility null and void. Also, the object of cutting is to emulate the kuffar. Hence, another notch to enhance its prohibition. Secondly, the word 'wafrah' as stated in the length of their hair also signifies a length of hair falling well below the shoulders - (as recorded by Ismaee')." Another factor to be noted is that the Hadith is mentioned under the chapter of Ghusl, thereby indicating that they (the wives) collected their hair on their heads and these lopped up to the ears whilst bathing. Maulana Shabbir Ahmad Uthmani has explained this Hadith in the following words: - "In my opinion, the Hadith explains that the wives of the Apostle (may peace be upon him) used to curtail the hanging hair and bind them on the back of their heads or on their heads as is commonly done by old ladies of our time or by women while taking a bath, especially after washing the head. If the hair is not twisted and is allowed to hang down, the water trickles down over the body." (Fathul-Mulhim vol.1 p. 472) Hence, it is totally prohibited for women to distort their long tresses by cutting them, and the Hadith apparently condoning such a practice holds no weight whatsoever as far as granting them permission to cut their hair is concerned.

Masa'lah: Women are not allowed to keep their hair up to the shoulders in emulation of men. The Holy Prophet sallallahu alaihi wa sallam imprecated (cursed) such women. Masa'lah: Even if the husband commands his wife to clip her hair to such a length, she is not permitted to concede to his demands since this is sinful.

Masa'lah: In view of preventing mushabahat (resemblance) with women, men are not permitted to arrange their hair in tresses like women.

Masa'lah: During the Haj period, a muhrim (haji in the state of Ihram) is neither permitted to clip a single strand of hair from any part of his body nor is he allowed to pare his nails prior to the prescribed time, nor is he permitted to employ hair removers such as sulphurate of arsenic etc.

Masa'lah: During Haj, it is more virtuous for men to shave the head completely at the termination of the prescribed time. However, cutting the hair evenly is also sufficient. A hairless or bald muhrim is compelled to make mere movements on his head with a blade (at the prescribed time).

Masa'lah: Either shaving or cutting the hair at the prescribed time is permissible for a muhrim. However, shaving becomes consequently fixed if cutting the hair is not possible due to the hair being matted (tangled). Similarly, cutting the hair is consequently determined if shaving is hurtful or detrimental, due to head injuries, pimples, pustules etc. Because of numerous head wounds, pustules etc. if both cutting and shaving are detrimental, a blade should be merely moved around the head. If this too proves to be harmful, it should be omitted.

Masa'lah: During Haj, muhrim women should clip a finger-tip length of hair from a quarter sections of the head. According to Imam Shafie (RA) the mere removal of three strands of hair is sufficient.

Masa'lah: Women are not permitted to shave their heads even during the Haj session.

Masa'lah: A hermaphrodite is to adhere to the directives issued to women in this regard. Hence, he should clip and not shave his hair during Haj.

Masa'lah: Shaving the head of a girl under nine is permitted.

Masa'lah: It is sunnat to commence hair-cutting from the right hand side. The barber should not start from his right (but from the right of his patron) even when clipping the eyebrows or paring the nails.

Masa'lah: Cut or shaved hair is tahir (clean). It should not be disposed of in various places but should be buried.        

STORY: Imam A'zam (Abu Hanifa RA.) says: "During Haj, when the need arose to shave my hair, the barber pinpointed and rectified three of my errors. Firstly, he instructed me to face towards Qiblah, after I sat for a haircut facing my back towards it. Secondly, when I offered him the left of my head for a haircut, he instructed me to commence from my right. Thirdly, upon the termination of my hair-cut, I started walking away. He directed me to bury my hair."

Masa'lah: It is Makrooh (abominable) for men to read Namaz whilst their hair is tied (or knotted). This can consist of various hair-styles:-

1.         To bundle the hair at the centre of the head whilst holding it down with the aid of hair-gum etc.

2.         To firmly arrange the hair of the temples around the head itself as a few women tend to do.

3.         To bundle the hair with the aid of a thread etc. on the nape, head or forehead.

4.         To bundle the hair at the back of the head by turning the ends towards the roots.

Masa'lah: At the time of Ghusl, mere wetting of the hair roots is sufficient for women who wear their hair plaited.

Masa'lah: Men are constrained to loosen their locks of hair and wet the hair entirely. Masa'lah: Men with long hair are permitted to arrange their hair in either the "faraq" or "sadal" styles.

'FARAQ' - to form a centre path by parting the hair whilst allowing the hair to hang onto the neck from behind the ears.

 'SADAL' - to gather the hair at the base of the head (towards the nape) without parting or separating the hair. However,  faraq is more virtuous.

Masa'lah: Men are permitted to grow their hair up to or above the shoulders. In fact this is sunnat. However, growing long tresses of hair akin to women is not permissible. Masa'lah: Both men and women are not permitted to lengthen their hair by joining human-hair onto their own. However, married women are permitted to attach artificial hair such as camel's hair etc. with prior consent from their husbands. Men and unmarried women are not permitted to do this.

Masa'lah: Women are permitted to perform their salat whilst adorned with such artificial hair. This will not be makruh (abominable).

Masa'lah: It is permissible for women to tie or plait their hair with the use of colorful ribbons etc.

Masa'lah: In resemblance to the customs of certain untidy faqeers (dervishes), if a person grows very long hair, but out of indolence fails to attend to it either by applying oil or combing it, resulting in the hair sticking together, will be contravening the sunnah. Together with this being a bidah (innovation), it resembles the custom of the Hindu jogees (ascetics or hermits).

Masa'lah: It is Makrooh (reprehensible) for non-Sayyids and non-Faqirs to arrange their hair in zulf style (curling locks falling over the ears or temples) in emulation of Sayyids and faqirs (mendicants). NB. 'ZULF' in the above context refers to a peculiar hair-style favored by the Sayyids and Sufis (mystics).

Masa'lah: Talbeed is permissible, i.e. to use viscous substances such as gum etc. to set the hair to prevent disheveling or to serve as a protective shield against dust etc.