Marital relations

Answer

Jazakallah for writing to the institute regarding the problem you have with your wife. It is pleasing to note that you have sufficient concern for your wife to seek help on this matter. Although your wife refuses or is unable to have intercourse with you, allow me to suggest that you should exercise a great deal of tact, support and sabr.

I do not know what your wife’s age is, nor her level of education and her social and family background. Could it be that she comes from a family where this topic was never discussed and if it did arise, it was treated as aberrant behaviour and something to be ashamed of? This can have a negative effect on a young person especially if the adults deal with this topic in a negative, rejecting and “evil” way. Some parents either do not talk to their children about ‘sex’ at all. Or they deal with it in an obtusely, it is mentioned as something evil that is ‘done’ to women by their husbands. Or young men and women grow up believing that women are not supposed to enjoy sexual intercourse and that it is only due to the man’s desires that women have to “give in” to their husband’s demands.

This is far from the truth. Allah Ta’ala granted both genders the attribute of having the ability to desire and enjoy sexual intercourse. One has to remember that in Islam this should be an important aspect of every young person’s upbringing. The etiquette, manners and the role of sexual intercourse in a marriage are important considerations and need to be dealt with wisely by parents and significant adults in the education of young adults. The conception of a child is not regarded as being ” a sin” nor that a child is born out of / in sin.

The notion is often passed on that having sexual intercourse is very painful and to be feared. This can be passed on by elder sisters to younger sisters by friends or due to “old wives tales. Pain can also result in situations when the husband does not spend sufficient time in foreplay or he just lack the basic care, manners, or knowledge of the female anatomy and psyche. There could be a anatomical or physiological problem which leads to pain for your wife. A medical doctor will be able to help sort out this problem after she has a consultation, insha’allah..Her fear and anxiety most likely lead to her failure to relax and thus she does not become aroused.This in turn leads to the vagina not being sufficiently lubricated resulting in pain when she is penetrated.

Another factor to be considered is sexual molestation in childhood or later in early adulthood. I am not saying that this is the case with your wife, but this is another factor that can lead to fear of being intimate with a husband. In this case trust, of the opposite sex is destroyed.

You need to become her ‘friend’ first so that she can feel totally at ease with you.How about spending more time with her in recreational activities? Although it may be difficult for you, limit yourself to foreplay for a while and increase the level of foreplay till she completely relaxes. She needs to learn to enjoy you as a person and a partner whom she can trust not to hurt her and one who takes her fears and needs into consideration. This will increase her trust in you and insha’allah, also arouse an increasing desire to please you in many ways. Let her know that she is also entitled to enjoy sexual intercourse and that there is no harm in obtaining pleasure via it. Hopefully, she will slowly open up and be herself rather then respond to information which has caused anxiety about sex in her. Try to introduce the aspect of physical contact between husband and wife as a gift which Allah Ta’ala Himself allows as it cements a relationship. It is also Allah Ta’ala’s grand design that this is how children are conceived. Also obtain books written by Muslims on the sexual relationship between man and wife and read them with her, have discussions obtain her opinions.

Give her the opportunity to realise that in Islam sex is not considered as filthy, dirty or evil. That it is an act of ibaadah and much loved by Allah Ta’ala when a man and wife consolidate and satisfy their physical needs and desires (in marriage) by having sexual intercourse. A lot depends on you and how you handle this situation. Do remember to praise her other qualities and let her know that you care for her as a person. That she is not just a (sexual) object for you but that she has been granted to you by Allah Ta’ala as a gift, a partner, a companion, a friend, and a lover. She needs to realise that you can care for her even if she does not manage to respond to you sexually and that she is not a failure because she is having this problem at the moment. If she loses her confidence in thinking she cannot make you happy or if her self esteem is lost, she may just struggle to come to terms with her ability to please you in any other way.

Seeing that she does not want to go to a doctor, why don’t you visit a doctor and discuss this issue with him? He will make some practical suggestions which you can apply to get her to relax. When she is ready, you could use anatomical diagrams. Explain the physiology of the female reproductive system to help her realise that she is not in any danger nor will she come to harm by having sex with her husband. It is very important for her to deal with her anxiety and fear now so that when she falls pregnant and goes into labour, she will have a better understanding of what is happening within and to her body.

Please feel free to ask her to write to me if she so desires. May Allah Ta’ala grant both of you greater understanding, pleasure with each other and may your love grow for each other. Ameen.

And Allah Ta’ala knows best.

Wassalaam

1Social Department.

CHECKED & APPROVED: Mufti Ebrahim Desai

http://islamqa.org/hanafi/askimam/28430

Reciting supplications in Sujud/ Ruku

http://seekershub.org/ans-blog/2010/04/03/supplicating-in-prostration/

Answered by Sidi Salman Younas

Question: I am aware that one is closest to Allah during prostration within prayer. I believe it is strongly recommended to supplicate to Allah at this time and though it is preferred to make supplication in Arabic, supplicating in English is permitted as well. Can you confirm this?

Answer: assalamu `alaykum

I pray you are well.

In general, there is no harm in supplicating while one is in a state of prostration, though there are some details pertaining to this that will be clarified below.

The merits of prostration can fill pages, and there are also a number of narrations where the Prophet (Allah bless him and grant him peace) told people to supplicate in their prostrations.

Thawban (Allah be well pleased with him) narrates that the Prophet (Allah bless him and grant him peace) said, “There is no slave [of Allah] who performs a single prostration to Allah except that Allah raises him a degree due to it and lifts from him a mistake.” [Muslim, Abu Dawud, Tirmidhi, Ahmad]

Abu Huraryah (Allah be well pleased with him) narrated that the Prophet (Allah bless him and grant him peace) said, “The closest a slave is to his Lord is while he is in a state of prostration, so increase you supplications [therein].” [Muslim, Abu Dawud, Nasa`i, Ahmad]

Supplicating in Prostration

From the above, it is clear that the Prophet (Allah bless him and grant him peace) advised his followers to supplicate while in a state of prostration, as it is a moment where one is closest to his Lord. It is established that the Prophet (Allah bless him and grant him peace) himself supplicated while in a state of prostration. [Bukhari, Muslims, Nasa`i, and others]

Among the supplications that the Prophet (Allah bless him and grant him peace) recited while in a state of prostration are:

اللَّهُمَّ لَك سَجَدْت وَبِك آمَنْت وَلَك أَسْلَمْت ، سَجَدَ وَجْهِي لِلَّذِي . خَلَقَهُ وَصَوَّرَهُ وَشَقَّ سَمْعَهُ وَبَصَرَهُ تَبَارَكَ اللَّهُ أَحْسَنُ الْخَالِقِين

and:

سُبْحَانَكَ اللَّهُمَّ رَبَّنَا وَبِحَمْدِكَ ، اللَّهُمَّ اغْفِرْ لِي

and

سُبُّوحٌ قُدُّوسٌ رَبُّ الْمَلَائِكَةِ وَالرُّوحِ

However, there are some minor legal details that need to be clarified regarding such supplications.

The Position of the Hanafis & Shafi`is:

The basis within the Hanafi school is that the above narrations are specific to night-vigil prayers, or to any supererogatory prayer, not obligatory prayers. According to the Hanafi school, the obligatory prayers are to be prayed as the Prophet (Allah bless him and grant him peace) prayed them, with all the sunna actions, but to not increase anything beyond that. However, since in supererogatory prayers one aims to make his prayer as long as possible these additions would be recommended therein. [Sarakhsi, Mabsut; Zayla`i, Tabyin al-Haqa’iq; Haskafi, Durr al-Mukhtar]

However, Ibn `Abidin indicates that one can also recite these additional supplications in an obligatory prayer, as long as one is not leading others who may be burdened by such additions. Therefore, if one is praying an obligatory prayer alone, or leading people who will not be burdened by such additions, or praying a supererogatory prayer, these supplications would be permitted for one to recite. [Ibn `Abidin, Hashiyah; Shurunbulali, Imdad al-Fattah]

These was also the position of the Shafi`i school, as confirmed by Nawawi in his Majmu` and the commentaries on it stating that adding to the three tasbihs [s: subhana rabbi al-`azim/subhana rabbi al-a`la] is recommended for the one praying alone. As for the one leading others in prayer, he should not add anything to the three tasbihs except if those following him are satisfied with elongating the prayer. [Ramli, Nihayat al-Muhtaj; Haytami, Tuhfat al-Muhtaj]

Therefore, if one is a follower of the Hanafi school, it is best to restrict oneself to the three tasbihs and not to increase anything beyond that. If one does, however, there would be no harm per se in doing so as their is leeway within the school itself, as well as explicit recommendations in other schools to do so. In times of religious decadence, individuals should not be turned away from such righteous actions, which may become a cause for their guidance and salvation in the next life.

Supplicating in English

Within the ritual prayer itself, one should supplicate in Arabic. It is best to supplicate with the words conveyed in the Qur’an and the sunna of the Prophet (Allah bless him and grant him peace). It would also be permitted to recite a supplication not found in the Qur’an or sunna, as long as it is not something normally possible to ask for from human beings, such as “Oh Allah, give me a car.” [Ibn `Abidin, Radd al-Muhtar]

And Allah knows best
Wassalam
Salman

Checked & Approved by Faraz Rabbani

Ruling on cutting hair for women

https://islamqa.org/hanafi/daruliftaa/7900

What is the ruling regarding cutting the hair for women? If it is allowed, then how short can she cut it?

ANSWER

In the name of Allah, Most Compassionate, Most Merciful, 

In general, the major classical Hanafi Fiqh books prohibit the cutting of hair for women. This is also affirmed by many Indian Subcontinent scholars. However, some scholars of the Arab world have permitted it conditionally.

In a Hadith, “the Messenger of Allah (Allah bless him & give him peace) forbade women from shaving their hair.” (Sunan Tirmidhi, 2/246 & Sunan Nasa’i, 5/407)

Imam al-Haskafi (Allah have mercy on him) mentions in his famous book in Hanafi Fiqh:

“If a woman cuts her hair, she will be sinful and cursed. In al-Bazzaziyya it is added: “Even with the permission of the husband, as there is no obedience to the creation in disobeying the Creator.” (See: Radd al-Muhtar with the Durr of al-Haskafi, kitab al-hazr wal-ibaha, 5/261)

The main two reasons given by scholars for the impermissibility of women cutting their hair are:

a) Imitation of the Kuffar (non-Muslims),

b) Imitation of men,

Both of which have been clearly prohibited in Shariah.

In the Hadith recorded by Imam Abu Dawud in his ‘Sunan’ and others, the Messenger of Allah (Allah bless him & give him peace) said: “Whosoever imitates a group is amongst them.” (Sunan Abu Dawud, no. 4031)

Regarding the imitation of men, the Messenger of Allah (Allah bless him & give him peace) cursed those men who imitate women and those women who imitate men.” (Sahih al-Bukhari, 7/205)

For the above two reasons, the jurists (fuqaha) have generally prohibited the cutting of hair for women. It is for the reason of imitating men; they considered such women to be cursed, as in the Hadith women who imitate men are cursed by the Messenger of Allah (Allah bless him & give him peace)

In view of the above, it would generally not be permitted for women to cut their hair. To imitate the styles of the Kuffar and non-Muslim women is not permissible. The hair cuts prevalent among many modern women have a clear resemblance with the styles of non-Muslim women, thus it will be unlawful.

Similarly, to shorten the hair in a way that it resembles the hair of men is also prohibited. If a woman does so, she will earn the curse of the blessed Messenger of Allah (Allah bless him & give him peace)

However, if a woman trims her hair slightly in a way that she did not contravene any of the above two reasons, then this would be (and Allah knows best) permitted. In other words, there are two conditions for this permissibility, and they both should be understood properly, and not misused or taken out of context:

1) There should be no imitation of non-Muslim Women,

The hairstyles adopted by kuffar and non-Muslim women, such as flicks, perms, fringes, etc… will not be allowed. Cutting the hair from the front will also be impermissible.

2) There should be no imitation of men

Cutting the hair in any way that resembles the hair of men is unlawful (haram), as mentioned previously. Therefore, if a woman cuts her hair from the lower end slightly in order to equate the level of the hairs, then this will be permissible.

It should be noted that, if the hair is cut, then it should be well below the shoulders, and this permissibility is only to cut it slightly. If the woman is married, then this should be done with the consent of her husband.

Finally, it should be remembered that it is better for a woman to not cut her hair altogether, unless there is some genuine reason. In the early times, a woman’s beauty was considered in the length of her hair, and not in looking like a man.

In conclusion, generally it is not permissible for a woman to cut her hair. However, if the hair is cut in the manner outlined above, it would be permissible, although better to avoid.

And Allah knows best

[Mufti] Muhammad ibn Adam
Darul Iftaa
Leicester , UK

https://islamqa.org/hanafi/daruliftaa-birmingham/19924

Is it permissible for a woman to have her layered? Although this is usually done for adornment, my intention is mainly to thicken my hair as it is very very thin and having the hair cut (slightly) in layers usually thickens the hair.  May i stress that i am in full hijaab and no ghair mahram would ever see my hair.

In the name of Allah, Most Compassionate, Most Merciful,

There are two main reasons given by the scholars for it not being permissible for women to cut their hair.

The first being imitation of men. Ibn Abbas (radi allahu anhu) narrates that Allah’s Apostle cursed those men who imitate women and those women who imitate men. (Sahih Bukhari: 7.773)

The second being the imitation of the disbelievers in which regards the Prophet (salla lahu alayhi wa sallam) said: He who copies any people is one of them. (Abu Dawood: 1856)

For the above two reasons, the jurists have prohibited the cutting of hair for women. It is for this reason they considered such women to be cursed. “If a woman cuts her hair, she will be sinful and cursed. In al-Bazzaziyya it is added: “Even with the permission of the husband, as there is no obedience to the creation in disobeying the Creator.” (Raddul Muhtar)

However, if a woman trims her hair slightly in a way that she did not contravene any of the above two conditions, then this could be permitted. Therefore if layering does not contravene any of the two conditions above then it would be permissible. However in my humble opinion layering contravenes the second condition of imitating the non-believers and therefore should be avoided despite if one is in hijaab.
Only Allah knows best

Sayeedur Rahman

http://seekershub.org/ans-blog/2011/08/17/are-women-allowed-to-cut-their-hair/

Question: A very venerable shaykh told us that it was makruh tahrimi for a woman to cut her hair unless absolutely necessary. What if one’s husband wants her to cut it? Is that considered to be one of those “absolutely necessary” cases?

Answer: In the Name of Allah, Most Gracious, Most Merciful

Walaikum assalam wa rahmatullah,

In general, the books of the Hanafi school are very strict about women not cutting their hair. The scholars differed, however, about what exactly is meant by this.

What I learned from several scholars was that a woman’s hair cannot resemble a man’s (therefore, it should be below the shoulder); it cannot imitate those of non-Muslim or corrupt women; the best is that it be long.

According to leading Hanafi scholars of Syria, including Shaykh Adib Kallas, there is no harm in a woman cutting her hair, as long as:

a) it remains feminine (and thus does not resemble men);

b) it is not cut with the express intent of imitating non-Muslim fashions; and

c) it is not cut excessively.

The texts in the Hanafi school indicating the impermissibility of women cutting their hair are understood, these scholars say, to be conditioned by the above considerations.

In the Shafii school, it is permitted to even cut the hair very short if the husband prefers it that way.

And Allah alone gives success.

Wassalam,

Faraz Rabbani

Ruling on prevalent Hairstyles in Men

https://islamqa.org/hanafi/daruliftaa/8436

My child attends a madrasah wherein it stipulates, as part of regulations, “Hair styles should not be adopted in an unsuitable manner i.e. short back and sides”.

On questioning the madrasah principle stated that this was in reference to the imitation of non-believers. Can you please clarify with appropriate text, if this regulation is substantiated within the law or whether this is a form of extreme interpretation of the law or otherwise.

ANSWER

In the name of Allah, Most Compassionate, Most Merciful,

Firstly, adopting any hair style that entails shaving some part of the head and leaving the other unshaved is impermissible or at the least disliked and explicitly prohibited by the Messenger of Allah (Allah bless him & give him peace).

Nafi’ reports that he heard Sayyiduna Abd Allah ibn Umar (Allah be pleased with him) say: “I heard the Messenger of Allah (Allah bless him & give him peace) forbidding the practice of Qaz’a.” Ubaid Allah said: “I asked what Qaz’a was? So he said: “When the head of a child is shaved and hair is left here and there, and Ubaid Allah pointed towards his forelock and the sides of his head. (Sahih al-Bukhari, No. 5576)

Sayyiduna Abd Allah ibn Umar (Allah be pleased with him) narrates that “the Messenger of Allah (Allah bless him & give him peace) forbade the practice of Qaz’a.” Ubaid Allah said: “I asked Nafi’, what is Qaz’a? So he said: “To shave part of a child’s head and leave the other.” (Sahih Muslim, No. 2120)

Abd Allah ibn Umar (Allah be pleased with him) narrates that “The Messenger of Allah (Allah bless him & give him peace) saw a child, part of whose head was shaved and the other unshaven. The Messenger of Allah (Allah bless him & give him peace) forbade them (the Companions) from doing this and said: “Either shave it completely or leave it completely.” (Sunan Abu Dawud, no. 4192)

Imam al-Nawawi (Allah have mercy on him) states in his commentary of Sahih Muslim:

“Qaz’a means to shave some part of the head and leave the other. Others have said, to shave different parts from the head, although the first opinion is correct….The scholars (ulama) have unanimously agreed that it is disliked to shave parts of the head except if it is for a medical reason, and this is somewhat disliked (karaha tanzihiyya)….The scholars have said: The wisdom behind it being disliked is because it is distorting the fair nature on which one is created. Others said that this is the appearance of Shaytan, and it was said that, this is the fashion of the Jews.” (Sharh Muslim li al-Nawawi. Also see: Ibn Hajar, Fath al-Bari, 10/448)

The great Hanafi jurist (faqih), Allama Ibn Abidin (Allah have mercy on him) states quoting from al-Tahtawi:

“The practice of Qaz’a is disliked (makruh), and that is to shave part of the head and leave the other to the amount of three fingers.” (Radd al-Muhtar ala al-Durr al-Mukhtar, 6/407)

Due to the above narrations and statements of the Fuqaha, scholars mention that it is disliked to shave some part of the head and leave the other unshaved. This, according to Imam Nawawi, is somewhat disliked (makruh tanzihan). However, if the aspect of imitating the non-believers is taken into consideration, then it will be unlawful.

Therefore, adopting hair styles that entail shaving part of the head and leaving the rest, such as the Mohican hair cut, flattops, fades, etc is disliked — or even impermissible, if practiced due to imitating the non-believers. Imitation of the non-believers is effected in one of two ways.

a) One does something with a clear intention of imitating the non-believers, meaning one does so because one wants to be like a particular non-believer or non-believers. In other words, one feels the way of the non-Muslim is superior than one’s own faith and desires to be like him.

b) Doing something that is unique and exclusive to the non-believers or is part of their faith. This will also be considered imitation, thus Haram (unlawful). (Taqrir Tirmidhi by Shaykh Mufti Taqi Usmani)

Many contemporary scholars (especially in the Indo/Pak) have prohibited such hair cuts given that they result in unlawful imitation. Others, however, are somewhat lenient with the issue.

If one was to really look at the various hair cuts prevalent today, it would be evident that the styles normally appear and come into the market due to some celebrity, icon, pop star, actor, sports player adopting that hair style. Many a time, you will go to the barbers and he will show you the various styles in fashion as adopted by the various celebrities. He will also have pictures of them having their hair cut according to that style. At times, a particular (so called) star will cut his hair in a particular fashion and the whole world wants to have the same type of hair cut.

This shows that the different hair styles prevalent are generally adopted with the intention of imitating somene and wanting to be like him. As such, it would be impermissible to adopt them. However, if one does not intend to imitate them and the style is not unique with them, then it will not be totally unlawful, although disliked.

As far as the other hair styles, where some hair is cut short and the other remains long, is concerned, many contemporary scholars have included them also in the above category in that it will not be permissible. This, however, will be based (merely) on the prohibition of imitating the Kuffar, and not the prohibition of Qaz’a mentioned in the Hadith, for that exclusively relates to the situation where some part of the head is shaved and the other left unshaven.

Styles such as short back & sides, step (without shaving part of the head), curtains, etc will be impermissible if practiced with the intention of imitating the Kuffar (which is generally the case).

In conclusion, contemporary scholars hold two kinds of positions in this issue. Some are stricter, in that they prohibit such hair cuts given the aspect of imitating the Kuffar. Others are lenient in the matter given that these hair cuts have become widespread and are not unique characteristics of the Kuffar, although hair cuts that entail shaving some part of the head and leaving the other unshaved will be disliked, for that is clearly mentioned in the Hadith.

As for the Islamic school you have mentioned, it must be remarked that, a school has a right to have such regulations as part of their policy. As mentioned above, there are many contemporary scholars who have adopted the stricter position, thus the Islamic school (madrasa) are fully entitled to adopt this position. So much so, if a particular school forbids something which is completely lawful in Shariah or enforces a non-obligatory act due to strategic reasons, then it has the full right to do so. We see many state schools enforcing certain school uniforms and prohibiting many things, but there is no complain. However, if the same is implemented in an Islamic school (madrasa), then people begin to complain.

Therefore, in one enrols his child in a particular school, then he must adhere to all their conditions and regulations. These regulations may be somewhat a result of a strict interpretation of Islamic law, but must be obeyed nevertheless. If one feels that a particular school has a very strict ruling that is contrary to Islamic law, then he may move his son/daughter to another school.

And Allah knows best

[Mufti] Muhammad ibn Adam
Darul Iftaa
Leicester , UK

https://islamqa.org/hanafi/askimam/6036

I have a few questions. Firstly, is it permissible to cut your hair in different lengths (buzz cut or fohawks), or can you shave of your sideburns and make a style on your beard, not shave it off. I am asking this because when I was younger the barber used to shave my sideburns of while giving me a haircut, but I’m almost 16 now and my sideburns are huge and I have no beard…I look like a monkey… My dad said I can’t shave it off because its part of my beard and keeping a beard is [wājib?]

If you break something that is wājib, are you still a muslim and what is the punishment? Also, what is the amount you have to keep of the beard?

Answer

In the Name of Allah, the Most Gracious, the Most Merciful.

As-salāmu ‘alaykum wa-rahmatullāhi wa-barakātuh.

There are two parts to your question. The first is to do with the hair of the head and the second is to do with the beard. They will be discussed separately.

Haircuts

It is permissible for a male to cut his hair. This is based on the fact that there are numerous narrations which mention that Rasulullah sallallahu alaihi wasallam and the Sahabah radhiallahu anhum cut or shaved their hair. However, there are certain haircuts/ hairstyles that are impermissible. 

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 life in everything. It is not restricted to the masjid, the house or our workplace; it advises us on what we can wear and can’t wear, on what we can eat and can’t eat; likewise it has given us specific guidelines pertaining to our appearance. 

Allah Ta῾ālā states in the Holy Quran:

قُلْ إِنْ كُنْتُمْ تُحِبُّونَ اللَّهَ فَاتَّبِعُونِي يُحْبِبْكُمُ اللَّهُ وَيَغْفِرْ لَكُمْ ذُنُوبَكُمْ

(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 Rasulullah sallallahu alaihi wasallam 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 because Allah Ta῾ālā states in the Holy Quran:

وَاتَّبِعْ سَبِيلَ مَنْ أَنَابَ إِلَيَّ

(31/15)

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

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

1.      قزع (Partially shaved) [ii]

2.      تشبه (Imitating non- Muslims)

Qaza’ is impermissible because of the following Hadīth:

·       عَنْ عُمَرَ بْنِ نَافِعٍ، عَنْ نَافِعٍ، عَنِ ابْنِ عُمَرَ قَالَ: نَهَى رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ عَنِ الْقَزَعِ . قَالَ: وَمَا الْقَزَعُ؟ قَالَ: أَنْ يُحْلَقَ مِنْ رَأْسِ الصَّبِيِّ مَكَانٌ وَيُتْرَكَ مَكَانٌ[iii]

Translation: Umar bin Nāfi’ that Nāfi’ narrates that Ibn Umar radhiallahu anhuma said: Rasulullah sallallahu alaihi wasallam prohibited us from Qaza’. Ibn Nāfi’ 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).

The second factor that renders a haircut impermissible is imitating non-muslims or fashioning ones hair according to the latest hairstyles. Rasulullah sallallahu alaihi wasallam said:

عَنِ ابْنِ عُمَرَ، قَالَ: قَالَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: مَنْ تَشَبَّهَ بِقَوْمٍ فَهُوَ مِنْهُمْ[iv]

If a person’s hair is uneven, it will be deemed impermissible if it resembles the fashion hairstyles of the non- believers[v] such as footballers, pop stars, actors etc. Haircuts and hairstyles such as a mowhawk, fohawk, marine cut, tram lines, box fade, quiff, pompadour, emo cut etc. will be impermissible.[vi]

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. Rasulullah sallallahu alaihi wasallam is reported to have said:

دَعْ مَا يَرِيبُكَ إِلَى مَا لاَ يَرِيبُكَ[vii]

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

The Beard- its’ definition

The definition of the beard is as follows[viii]:

أَنَّ الْمُرَادَ بِاللِّحْيَةِ الشَّعْرُ النَّابِتُ عَلَى الْخَدَّيْنِ مِنْ عِذَارٍ وَعَارِضٍ وَالذَّقَنِ [ix]

“The following is meant by ‘lihya’: the hair that grows on the cheeks consisting of the sideburns (idhār), jawbone (āridh) and chin (dhaqn).” 

عِذَارٍ: شعر الخدين من شحمة الاذنين الى منبت اللحية /القدر المياذي للاذن

“Idhār: The hair that grow on the cheeks; starting from the earlobe until the jawbone/ the area adjacent to the ears.”

عَارِضٍ: الشعر النابت على الخد و يمتد من اسفل العذار حتى يلاقي الشعر النابت على الذقن[x]

“Aaridh: The hair that grows on the cheek; it starts from the bottom of the idhār until the hair that grows on the chin.”