Masa'lah: Paring of finger nails should be preferably executed on Fridays. According to certain narrations, clipping is preferable on Thursday. Imam Naw'wi (RA) mentions a narration: - "The one who cherishes aspirations of peremptory Ghina (wealth or contentment) should pare his nails on Thursday." Apparently, it appears from this narration that paring could be a subtle reference to trimming or neatening the beard because every Thursday a number of saints pay serious attention towards neatening the beard in preparation for the Friday prayer and Allah knows best.

Masa'lah: Finger-nails should be cut within the week if they are extremely long. Undue delay up to Thursday or Friday is abominable. Qadhi Khan and the author of Durre Mukhtar maintain that a person's sustenance (Rizq) decreases if his nails are very long.

Masa'lah: Growing long finger-nails is recommended for the Mujahideen in darul-harb (or on the battle field) - (Darul-Harb- non-Muslim country where war is waged). Amirul Mumineen Hadhrat Umar (RA) issued an edict commanding all warriors to lengthen their finger-nails as this may serve as a weapon. (Alamgiri)

Masa'lah: Reducing the length of finger-nails with the teeth (i.e. by biting) is not permissible. Such a habit can give rise to leprosy.

Masa'lah: Paring of nails is permissible at night as well. It is reported that Khalifa Haroon Rashid asked Imam Abu-Yusuf (RA) this masa'lah, upon which the latter replied: "Acts of virtue need not be postponed."

Masa'lah: Amongst the masses it is popularly believed that finger-nails should not be pared on Saturdays and Sundays. It is mentioned in Gharaib: - "Paring of nails should not be delayed." It is permissible to clip on any day of the week. Determining a specified day is tantamount to Mushabahat-bil-Ghair (resemblance to non-Muslims in their actions).

Masa'lah: Imam Ghazali states that he has not come across any hadith wherein the method of paring the nails is mentioned. With regards to a hadith mentioning the sequence of fingers when paring the nails, Allamah Naw'wi and Iraqi have stated that it has no basis. According to them it is better to begin with the forefinger and end at the thumb. It is mentioned in Maqasid (p.489) that there is no specific sequence to be followed when paring the nails nor is any specific day mentioned. Imam Ghazali states in Ihyaul Uloom that there is no sequence mentioned in any hadith concerning the feet. Allamah Sakhawi has quoted his ustad as saying that the paring of fingernails should precede the toe nails just as washing the hands precede the feet in wudu. 

Masa'lah: Hair and finger nails should be preferably buried. Disposing of them is also permitted. However, consigning them to ghusl and wudhu places or places of filth is makrooh (abominable). This can lead to adversity. Baihaqi narrates on the authority of Wail bin Hajar (RA) that the Holy Prophet sallallahu alaihi wa sallam had the habit of burying his hair and finger-nails. And he used to say: - "This (hair etc.) should not allow sorcerers to overpower you." (They should not be allowed to formulate a charm etc. with hair in order to cause harm). Similarly, Hadhrat Umar (RA) used to bury his hair. According to Fatawa Hindiyyah: - "Four things must be buried:- blood, hair, nails and sanitary pads used by women." 

Masa'lah: It is Makrooh to pluck the strands of white hair appearing on the head, beard, moustache etc. Imam Abu Dawood (RA) reports on the authority of Amar bin Shuaib that the Holy Prophet sallallahu alaihi wa sallam said: - "Do not pluck the strands of white hair for verily they are the noor (splendour and refulgence) of Islam. Whomsoever advances in age in the state of Islam, in lieu of that, Allah (S.W.) will record a good deed and obliterate a sin from his book of deeds." Imam Tirmidhi relates that white hair will be transformed into noor (refulgence) on the day of Qiyamat (judgement). A feeling of uncertainty and doubt could arise at this juncture that since white hair is a source of noor in this world and the hereafter, dyeing white hair should be consequently impermissible? The answer to the above lies in the fact that the permissibility of applying hair-dye is based on a very significant religious expedience i.e. the elderly warriors won't ostensibly appear feeble or senile. Subsequently, the enemy remains awe-inspired and browbeaten.

Masa'lah: To pluck white strands of hair is not permissible. Tweezing the hair of the head is repugnant and is tantamount to second degree muthlah (a mild form of mutilation). Khidhab (dyeing the hair) augments the attributes of a person. Ibrahim (AS) was the first and foremost person to experience the whitening of hair. When he asked Allah (S.W) concerning this, He replied: - "This is (a token of) your dignity and reverence." Hadhrat Ibrahim (AS) responded by supplicating: - "O Allah! intensify my dignity and reverence." (Muwatta Imam Malik) He was the very source of encouraging formal hospitality towards guests. He laid the foundation for numerous acts viz. clipping the moustache, paring the finger-nails, removing under arm-hair, forming a pathway on the head, donning a trousers, employing hair-dye compounded with mehendi and oil, introducing a pulpit to deliver his discourses and embracing when meeting. He was also the first to divide the advancing army into four contingent's viz. Maymanah (right wing), Maysarah (left wing), Qalb (central contingent) and Muqaddamah (vanguard or advanced guard). (Sharah Muatta lis Suyuti).

Masa'lah: Women are not allowed to tweeze facial hair including their eye-brows. However, in the event of a beard or moustache developing, it is permissible, in fact preferable, to get rid of such superfluous hair. Imam Naw'wi states in his commentary of Muslim Shareef: "To remove hair of the eyebrows and face is haram (prohibited). However, this is permitted in the case of a woman who starts developing a beard or moustache."

Masa'lah: Clipping the moustache, paring the nails, removing under-arm and pubic hair and shaving the head etc. should be preferably executed on Fridays. A maximum time-limit of forty days has been imposed for getting rid of under-arm and pubic hair. Exceeding this limit is impermissible and sinful. The lofty companions (RA) said: - "The Holy Prophet sallallahu alaihi wa sallam was in the habit of clipping his moustache and finger-nails on Fridays, and he was accustomed to removing pubic hair every twenty days and hair of the armpit every forty days." (Majmaul Bihar). Mullah Ali Qari (RA) states: - "The object is to ensure that the warranted forty days limit is not exceeded."

Masa'lah: Weekly removal of pubic and under-arm hair is superlative (afdhal). Every fifteen days is considered average and forty days is the point of extremity.

Masa'lah: Cutting the hair should be preferably carried out on Fridays. It is reported in a Hadith that the Holy Prophet sallallahu alaihi wa sallam set aside Friday from the remaining days of the week, to pare his finger-nails, neaten his beard etc. According to another narration, the beard should be neatened on Thursday. However, this narration is deficient to some degree. Mulla Ali Qari (RA) states in the commentary of Shamail: - "No authentic Hadith is established corroborating the paring of nails on Thursdays. The famous poem in this regard attributed to Hadhrat Ali (RA) is fictitious." According to Imam Tahawi (RA), paring finger-nails on Wednesdays can cause leprosy. Incident: The author of Madkhal ibnul Haj narrates: "On a certain Wednesday I resolved to clip my nails which had become extremely long. No sooner had I recalled the prohibition regarding paring of nails, I restrained from going any further. Following this, I recalled that not a single authentic Hadith substantiates this. In fact, the masa'lah sanctions immediate paring if necessary. Hence, I pared my nails and as a result I became afflicted with leprosy. Once I was honored by visiting the Holy Prophet sallallahu alaihi wa sallam in a dream. "Did you get the message?" he asked. I responded; "O Prophet of Allah! on the basis of my investigations, the concerned Hadith is incorrect." Thereafter, he rubbed his blessed hand on my entire body and I recovered. Following this incident, I repented and firmly committed myself to be acquiescent with everything attributed to the Holy Prophet sallallahu alaihi wa sallam." NOTE: It is neither incumbent to yield to a command issued in a dream, (in other words, a decree incongruent with explicit ordinances and religious proofs) nor can a dream serve as evidence to prove the approbation (Qabuliyat) of the matter concerned.

Masa'lah: Whosoever resolves to offer Qurbani should desist from clipping the hair, finger nails etc, during the first ten days of Zil-Hijjah.

Masa'lah: Hair, finger-nails and other detached parts of the body should be buried - such as teeth, amputated hand of a thief, blood extracted by phlebotomy (blood-letting) etc.           

It is mentioned in Sirajul - wahhaj Matalibul Mumineen:- "Instead of burying the nails etc. there's no objection in discarding them in any suitable corner. However, consigning them to the toilet or bathroom is makrooh (reprehensible)."

Masa'lah: Paring of finger-nails, trimming the hair and removing pubic hair etc. is makrooh in a state of Janabat (when ghusl is incumbent).

Masa'lah: Abstention from combing the hair and beard or from applying oil to the hair is makrooh. Oiling and combing the hair when the need arises is sunnat. According to Tirmidhi Shareef, the Holy Prophet sallallahu alaihi wa sallam had a tendency to apply oil copiously and comb his beard excessively. He frequently used a qana (a cloth used to wipe off and absorb oil). This cloth was similar to the cloth of an oil-seller. NOTE: Daily combing and undue involvement in dressing the hair is Makrooh. Disproportionate involvement in adornments and embellishments is considered effeminate and does not behave the nature and prestige of men. In fact, certain Ahadith prohibit the daily combing of hair by men. Hadhrat Shaikh Dehlawi (RA) states: "Certain people are disposed to combing the hair after wudhu. It is unfounded in shariah. Daily combing for women is not makrooh. However, even they should abstain from excessive adornment and dressing their hair etc."

Masa'lah: Shaving both the beard and moustache is astringently prohibited (haram). Likewise, this applies to the application of mehendi to the hands and feet. Similarly, conversing and walking like women, donning effeminate clothing etc. is haram. The same rule applies to women who are masculine in appearance or manner. The Holy Prophet sallallahu alaihi wa sallam casted imprecations (lanat) upon such men and women. Removing the beard and moustache etc, at times of extreme remorse, adversity or death, is not permissible. The Holy Prophet sallallahu alaihi wa sallam is reported to have said that I am disgusted by he who removes his hair, beard or moustache when struck by calamity or misfortune or who mourns (un-Islamically) or wails loudly or tears his clothing (in display of extreme sorrow).        

Masa'lah: A fresh repetition of wudhu is not compulsory if one removes his hair, beard and moustache or clips his nails, beard, etc.

Masa'lah: It is incumbent to make certain that water reaches below the finger-nails if they conceal the finger-tips due to their length.

Masa'lah: A barber is strictly prohibited from un-Islamic hair dressing or shaving the beard etc. Whether his patron concedes to this or not is immaterial.

Masa'lah: Gold and silver oil-containers are permitted if the oil is firstly poured onto the palm and thereafter transferred onto the head or beard. It is stated in Shir'atul-Islam: "The Holy Prophet sallallahu alaihi wa sallam applied oil as follows: firstly he poured oil onto the left palm, thereafter the eyebrows, then the beard and lastly the head. He set aside every alternate day to comb his hair." 

Masa'lah: In view of reaping blessings, it is permissible to retain in ones possession strands of hair belonging to the Holy Prophet sallallahu alaihi wa sallam. Hadhrat Anas (RA) narrates that the Holy Prophet sallallahu alaihi wa sallam summoned the barber and firstly presented the right portion of his head. Accordingly, he cut the right and thereafter the left. Following this he summoned Hadhrat Talha (RA) and instructed him to distribute his hair amongst the people. According to Ashiattul-Lamat each companion (RA) received a strand or two from the holy hair. According to Mawahib, Hadhrat Anas (RA) narrates that the companions assembled around the Holy Prophet (Sallalahu Alaihi Wassallam) while he was having his hair cut. They seized the opportunity to take possession of his hair the moment it was cut without allowing it to fall to the ground. Muhammad bin Seereen narrates: - "I informed Hadhrat Abu Ubaidah (RA) that I have in my possession few strands of the Prophet's sallallahu alaihi wa sallam hair which was acquired through the good offices of Hadhrat Anas (RA)." Upon this Hadhrat Abu Ubaidah declared: - "Even if I possess a single strand of this holy hair, I will cherish it as more beloved and precious than the whole world and whatever it contains." According to Allamah Aini (RA) the commentator of Bukhari, this Hadith indicates that retaining in ones possession the hair of a living person is permitted. Burying it is not compulsory as considered by certain scholars.

Masa'lah: Red and yellow shades of dyes are permitted for both men and women. In fact, application of such shades are recommended. Imam Ahmad relates on the authority or Hadhrat Abu Umamah (RA) that the Holy Prophet sallallahu alaihi wa sallam passed by a group of white-bearded Ansaries. He said: - "Dye your beards with red or yellow dye. Expose your disparateness with the people of the book (Jews and Christians) since they are not inclined to apply hair dye." The author of Jamul-wasail (Mulla Ali Qari) and Allamah Naw'wi (RA) state: - "Numerous individual views have been expressed in connection with khidhab (hair-dyes). The most credible is that all colours save black are preferred for both sexes. Employing black hair dye is haram." Imam Muhammad (RA) states in Muatta: - "Application of mehendi and yellow hair dye is unobjectionable. Dyeing the hair and refraining from the use of hair-dye i.e. by retaining the original whiteness of the hair - both are commendable."

Masa'lah: Black dye which has the similitude of the original blackness of the hair is haram for all save the mujahideen (Muslim warriors). Imam Muslim reports in his saheeh on the authority of Hadhrat Jabir (RA) that when Hadhrat Abu-Quhafah (RA) submitted to Islam at the conquest of Makkah, the Holy Prophet sallallahu alaihi wa sallam commanded him to dye his white hair but at the same time prohibited him from using black dye. According to the Sunan of Abu-Dawood and Nasai, the Holy Prophet sallallahu alaihi wa sallam is reported to have said that in the latter era (prior to Qiyamat) many people will use a black dye which resembles a dove's crop. Such people won't even smell the fragrance of Paradise. Shaikh Muhaddith Dehlawi (RA) states: - "Dye compounded with mehendi is unanimously permissible. As for black dye, the mukhtar mazhab (most favoured opinion) supports its vehement prohibition." The underlying reason for it's prohibition lies in the fact that black dye resembles the original black colour of the hair (Mirqat). In other words it tantamount to deception and delusion. For this reason, whoever applies black dye is referred to as Kazib-fil-Lihyah (delusive in terms of the beard).

In the Khilafat (caliphate) of Sayyidina Umar (RA) an elderly man married a young woman after he dyed his hair black. Following the marriage ceremony, she realized that he was not a young man as he portrayed himself to be. Subsequently, she laid a charge against him in the court of the Khalifa. Hadhrat Umar (RA) annulled the marriage and took suitable punitive measures against him. He thereafter declared: "You are guilty of deceiving the people with your (simulated) youth." 

Masa'lah: In view of instilling terror and awe within the infidel enemy, the Mujahideen (warriors and soldiers) are permitted to use black dye. In Muheete Burhani it is stated: - "According to the unanimous opinions of the scholars, application of black dye is commendable for intimidating the enemy." Application of black hair dye is makrooh (tahrimi) if the intention is to appease or attract women. This is the favoured opinion of the scholars at large. This opinion is also transcribed from Hadhrat Umar (RA). A narration of Ibne Majah states: - "Black dye is the most excellent of all shades of dyes. It will render you desirable in the eyes of your women and terrifying or awe-inspiring against your enemy." However, this narration is deemed deficient to some degree. Hence, in comparison to the authentic narrations, inference (Istidlal) on the basis of such a weak narration is incorrect. An authentic narration mentions that Hadhrat Abu Bakr (RA) was in the habit of using dye compounded with mehendi and oil. Naturally, black is the resultant colour of a dye compounded with mehendi and oil. Allamah Jazri states in Nihayah: - "A mixture of mehendi and oil employed in the dyeing of hair appears black in colour and this was the nature of khidhab applied by Hadhrat Hussain, Hadhrat Uthman and other Sahabah (RA). It transpires from the aforementioned that the narrations interdicting the use of black dye are not binding. However, an objective scrutiny reveals that the dye applied by Hadhrat Abu Bakr (RA) was not pitch black in colour. In fact it was deep-red and profound red produces a blackish hue thereby appearing black. Bukhari narrates on the authority of Hadhrat Anas (RA) that Hadhrat Abu Bakr (RA) was the eldest of the Sahabah. When the Prophet sallallahu alaihi wa sallam migrated to Madinah he used to apply dye compounded with Mehendi and oil. As a result, his hair assumed a deep-red colour. Hadhrat Muhaddith Dehlawi states in Ashi'atul-Lamat: - "It is firmly established on the basis of an authentic narration that Amirul Mumineen Hadhrat Abu Bakr (RA) was in the habit of dying his hair employing a mixture of mehendi and oil. However, it was not black in colour but deep red inclined to blackness. This is the interpretation of those narrations which indicate the use of black dye by certain Sahabah (RA)."

We deduce from a close study of the above that a composition of mehendi and oil does not yield a pitch black colour.  A composition of mehendi and oil subsequently brings forth two varying textures of khidhab. The first produces a pitch black colour by firstly applying mehendi followed by oil. The second texture is prepared as follows: one part of mehendi to three parts of oil. Both are finely crushed together. Thereafter, water extracted from sour-milk is added to the compound and left out in the sun to be applied a little later. This also produces a dark, though not pitch-black colour. A cursory glance is sufficient to recognize the artificial colour. We conclude from the above that all narrations which mention the application of black dye are valid and effective and the Sahabah were not contravening (practically) the Ahadith (narrations).

Masa'lah: Application of mehendi to the hands, feet and finger-nails is permitted for women only, provided that images (of animate objects) are not formed. However, this does not extend to males. In Fatawa Bazzaziyyah it is stated: - "Women are allowed to apply mehendi to their hands. However, refraining from sketching animated objects is conditional." According to Fatawa Zaheeriyyah: - "The permissibility of applying mehendi to the hands and feet does not extend to young boys."

Masa'lah: An unmarried woman is not allowed to use khidhab or make-up. However, even without her husbands consent, a married woman may apply make-up or khidhab.

Masa'lah: Application of colour to the teeth is not permissible for anybody - civilians and warriors alike. It is mentioned in Targheebus-Salah: - "Tinting the teeth is not permissible for both sexes."          

QUESTION:  Certain narrations laud and sanction the use of khidab as the Hadith which ordains us to be at variance with the Jews and Christians since they were not in the habit of applying hair-dye. On the basis of such narrations, various Sahabah habitually applied hair-dye, e.g. Hadhrat Uthman, Hasan, Hussain etc (RA). In striking contrast to this, certain narrations cite numerous virtues of white hair. Therefore, refraining from the use of dye seems more appropriate. Accordingly, Tirmizi and ibne Majah narrate from Hadhrat Ka'b ibne Murrah: - "The hair of a person which turns white in a state of Islam will serve as a source of noor (refulgence) for him on the day of Qiyamat (judgement)." Tabari reports on the authority of Hadhrat Abdullah ibne Masood (RA) that the Holy Prophet sallallahu alaihi wasalam showed abhorrence and displeasure towards the transformation or removal of white strands of hair. On these grounds many Sahabah abstained totally from dyeing their hair e.g. Hadhrat Ali (RA), Hadhrat Salmah bin Akwa (RA), Hadhrat Ubay bin Ka'b (RA) etc. The answer to the conspicuous inconsistency and disparity is as follows: - Certain scholars favor the opinion that khidab is recommended for totally white haired individuals whilst it's prohibition is for those whose hair has turned partially white. Shah Abdul Ghani (author of hidayatun noor), holds the view that the most suitable answer to the apparent contradiction is that the prohibition of khidab is confined to black dye only, since the use of black dye is tantamount to characteristically transformation and deception thereby eliciting it's prohibition. Non-black dyes are recommended since their application is in conflict with the Jewish trend of applying black dye. Similarly, it's use does not entail the prohibited transformation and deception simply because the whiteness of the hair remains manifest.     

QUESTION:  The Holy Prophet sallallahu alaihi wasalam referred to white hair as noor (refulgence) whilst Hadhrat Ibraheem (AS) entitled it waqar (a token of dignity and prestige). Hadhrat Anas (RA) on the other hand depicts white hair with the words: - "Allah (SW) safeguarded the Prophet sallallahu alaihi wasalam from developing white hair. "(What is the answer to the apparent contradiction between the two above narrations?)"

The answers are as follows:

1. Hadhrat Anas (RA) was conscious of the fact that the Holy Prophet sallallahu alaihi wasalam laid great emphasis on transforming the whiteness of the hair and applying khidab or,

2. He probably had an aversion to white hair because he was not cognizant with those Ahadith which cite the virtues of white hair or,

3. There is a possibility that Hadhrat Anas (RA) considered those Ahadith which mention the virtues of white hair as mansookh (abrogated) whilst those Ahadith which stress on the application of khidab as nasikh (abrogative) (Madarij).

Masa'lah: Yellow hair-dye is superior than khidab compounded with mehendi and oil. Dye composed of mehendi and oil supersedes the dye containing mehendi only. Abu Dawood narrates on the authority of Hadhrath ibne Abbas (RA) that a person who applied dye compounded with mehendi passed by the Holy Prophet sallallahu alaihi wa sallam. The Prophet sallallahu alaihi wa sallam lauded him by saying: - "How splendid." Thereafter, another person who applied yellow khidab walked by upon which the Prophet sallallahu alaihi wa sallam remarked: - "This (action) surpasses that."