Guidelines regarding Male Haircuts

[ummtaalib]

Guidelines regarding Male Haircuts

Q: I know that it is not permissible for women to cut or trim their hair. However, I wish to enquire about male haircuts. Is it permissible for males to cut their hair in uneven lengths? I was informed that this is permissible as it does not enter under the prohibition of qaza’ mentioned in the Hadith.

A: At the onset, one should understand that a believer's entire life is governed by the laws and injunctions of Shari’ah. In every aspect of one's life, whether relating to one's domestic, social and economic dealings, or one's ibaadaat, deeni rituals and acts of worship, one is commanded to follow the mubaarak sunnah of Rasulullah (Sallallahu Alaihi Wasallam).    

Similarly, in dressing and physical appearance, a believer is duty bound to emulate the way of Rasulullah (Sallallahu Alaihi Wasallam) and refrain from adopting the culture and ways of the kuffaar. In essence, every aspect of Islam is perfect and totally distinguished from all other religions.

Islam has shown great importance to the laws regarding hair. It is for this reason that every kitaab of Hadith has a separate chapter dedicated to discussing the description of the mubaarak hair of Rasulullah (Sallallahu Alaihi Wasallam) and other related aspects.

 

Making a Center Path when Combing the Hair

Hazrat ibn Abbaas (Radhiyallahu Anhuma) mentioned that in the beginning of Islam, Rasulullah (Sallallahu Alaihi Wasallam) would conform to the ways of the Ahl-e-Kitaab in those matters regarding which no specific injunction was revealed by Allah Ta’ala. Therefore, Rasulullah (Sallallahu Alaihi Wasallam) would not make a center path when combing his blessed hair, as this conformed to the way of the Ahl-e-Kitaab (Jews and Christians). Later on, Wahi was sent to Rasulullah (Sallallahu Alaihi Wasallam) commanding him to oppose the ways of the Ahl-e-Kitaab in all matters. It was after this that Rasulullah (Sallallahu Alaihi Wasallam) opposed the ways of the Ahl-e-Kitaab in all matter and began to make a center path when combing his blessed hair. In this way, Allah Ta’ala wished that Islam be totally distinguished from all other religions. (Saheeh Muslim #2336)

Allaamah ibnu Abdil Barr, Imaam Nawawi and Haafiz ibnu Hajar (Rahimauhumulah) have mentioned that it is mustahab for one to make a center path when combing his hair as this conforms to the mubaarak practice of Rasulullah (Sallallahu Alaihi Wasallam). ^[1]

 

The Two Options regarding Hair

In Fataawa Hindiyyah, it is mentioned that Shari’ah has given a person two options regarding his hair; he may either grow his hair or he may shave his hair. This is also mentioned in other kitaabs of Fiqh such as Raddul Muhtaar and Haashiyatut Tahtaawi. ^[2]

In regard to these two options, the Fuqahaa mention that the option of growing the hair is preferred, as this was the constant amal (practice) of Rasulullah (Sallallahu Alaihi Wasallam). Apart from the occasions of Haj and Umrah, there is no other occasion on which it is reported that Rasulullah (Sallallahu Alaihi Wasallam) shaved his mubaarak head. Similarly, during the era of Rasulullah (Sallallahu Alaihi Wasallam), most of the Sahaabah (Radhiyallahu Anhum) were accustomed to growing their hair, as this conformed to the mubaarak way of Rasulullah (Sallallahu Alaihi Wasallam).

 

Shaving the Head

As far as the option of shaving the head is concerned, there are two views of the Fuqahaa. Imaam Tahaawi (Rahimahullah) and Allaamah Teebee (Rahimahullah) have mentioned that shaving the head is sunnah, as this conformed to the practice of Hazrat Ali (Radhiyallahu Anhu) which was approved by Rasulullah (Sallallahu Alayhi Wasallam). On the other hand, Haafiz ibnu Hajar (Rahimahullah) and Mulla Ali Qari (Rahimahullah) have mentioned that shaving the head is not sunnah as it was not the constant practice of Rasulullah (Sallallahu Alaihi Wasallam) and the other Khulafaa-e-Raashideen viz. Hazrat Abu Bakr, Hazrat Umar and Hazrat Uthmaan (Radhiyallahu Anhum), as well as the majority of the Sahaabah (Radhiyallahu Anhum). Therefore, shaving the head is not sunnah but merely permissible. ^[3]

 

Keeping Uneven lengths of Hair and Adopting Hairstyles of the Kuffaar

The Hadith has commanded that all the hair be grown or the entire head be shaved. It is not reported in any Hadith that the Sahaabah (Radhiyallahu Anhum) would keep uneven lengths of hair. Rather, there are certain Ahaadith in which this type of hairstyle has been prohibited by Rasulullah (Sallallahu Alaihi Wasallam) and strongly condemned by the Sahaabah (Radhiyallahu Anhum). Hence, the hairstyles that are in vogue today such as shaving a portion of the head, keeping different lengths of hair and dying or styling the hair according to the fashions of the kuffaar are all impermissible and against the way of Islam.

 

The Description of the Blessed Hair of Rasulullah (Sallallahu Alaihi Wasallam)

The Ahaadith have described three lengths of the blessed hair of Rasulullah (Sallallahu Alaihi Wasallam).

1. At times, the mubaarak hair of Rasulullah (Sallallahu Alaihi Wasallam) would reach his blessed earlobes. This length of hair is referred to in the Hadith as wafrah. ^[4]

2. At times, the mubaarak hair of Rasulullah (Sallallahu Alaihi Wasallam) would reach his blessed shoulders. This length of hair is referred to in the Hadith as jummah. ^[5]

3. At times, the mubaarak hair of Rasulullah (Sallallahu Alaihi Wasallam) would reach between his blessed earlobes and shoulders. This length of hair is referred to in the Hadith as limmah. ^[6]

It is commendable for one to grow his hair according to these lengths as these conform to the mubaarak appearance of Rasulullah (Sallallahu Alaihi Wasallam). However, it should be understood that in regard to the hair, since Shari’ah has given a person the two options of either growing the hair or shaving the hair - and there is no injunction from the side of Shari’ah commanding a person to grow his hair to any specific length - if a person keeps his hair shorter than the lengths mentioned in the Ahaadith regarding the mubaarak hair of Rasulullah (Sallallahu Alaihi Wasallam), it will be permissible.

Nevertheless, men should refrain from growing their hair further than the shoulders or tying their hair into a plait or bun as these styles are specific to women, and Shari’ah has prohibited men from emulating women in their dressing, appearance, etc. This is clearly seen in the following Hadith:

عن ابن عباس رضي الله عنهما قال لعن رسول الله صلى الله عليه وسلم المتشبهين من الرجال بالنساء والمتشبهات من النساء بالرجال (صحيح البخاري رقم 5885)

Hazrat ibn Abbaas (Radhiyallahu Anhuma) narrates that Rasulullah (Sallallahu Alaihi Wasallam) cursed those men who emulate women, and those women who emulate men.”

 

Guidelines regarding Male Haircuts

In regard to the topic of permissible and impermissible haircuts , Hazrat Moulana Rasheed Ahmed Ludyaanwi (Rahimahullah) and Hazrat Moulana Ahmad Khanpuri (Daamat Barakaatuhu) have prepared a detailed article outlining the Islamic perspective of haircuts and providing guidelines through which one will be able to refrain from kuffaar emulation. ^[7]

Below we will mention a few of the Shar’ee guidelines in regard to cutting the hair as well as some of the important points detailed in the article of Hazrat Moulana Rasheed Ahmed Ludyaanwi (Rahimahullah) and Hazrat Moulana Ahmad Khanpuri (Daamat Barakaatuhu). It is essential for one to adhere to these guidelines in order to emulate the sunnah and refrain from adopting the alien culture of the kuffaar.

Basically, there are four styles in which people cut their hair:

1. The first style is where the entire head is shaved, or all the hair on the head is cut to an equal length. Shari’ah has permitted this style. It is reported regarding Hazrat Ali (Radhiyallahu Anhu) that he used to shave his head.

عن علي رضي الله عنه أن رسول الله صلى الله عليه وسلم قال من ترك موضع شعرة من جنابة لم يغسلها فعل بها كذا وكذا من النار قال علي فمن ثم عاديت رأسي ثلاثا وكان يجز شعره (سنن أبي داود رقم 249)

Hazrat Ali (Radhiyallahu Anhu) narrates that Rasulullah (Sallallahu Alaihi Wasallam) said, “Whichever person in the state of janaabah performs ghusal and leaves an area equal to a strand of hair without washing it, he will be undergo such-and-such punishment of Jahannum.” Hazrat Ali (Radhiyallahu Anhu) thereafter said three times, “Since then, (it is on account of the fear that I should not leave out any portion of my hair unwashed during ghusal that) I treated (the hair of) my head with enmity (and would remove all my hair through shaving my head).” Therefore, Hazrat Ali (Radhiyallahu Anhu) would shave his head.

2. The second style is where the hair of one portion of the head (or different portions of the head) is shaved while the remaining hair on the head is not shaved. This style is not permissible. The Hadith has prohibited this and termed it as qaza’.

عن ابن عمر أن النبي صلى الله عليه وسلم رأى صبيا قد حلق بعض شعره وترك بعضه فنهاهم عن ذلك وقال احلقوه كله أو اتركوه كله (سنن أبي داود رقم 4195)

Hazrat Abdullah bin Umar (Radhiyallahu Anhuma) narrates that Rasulullah (Sallallahu Alaihi Wasallam) saw a child whose head was partially shaved (i.e. a portion was shaved and a portion was left). Rasulullah (Sallallahu Alaihi Wasallam) prohibited them from cutting the hair in this manner and said, “Shave all the hair or leave all the hair.”

Similarly, we find that the Sahaabah (Radhiyallahu Anhum) objected to these impermissible haircuts, where a portion of the head is shaved while the remaining hair is kept.

عن أبي سلام قال دخلت على عائشة وفي رأسي قزع فأمرت به فجز أو حلق (مصنف ابن أبي شيبة رقم 25782)

Hazrat Abu Salaam (Rahimahullah) narrates, “I once entered into the presence of Hazrat Aa’ishah (Radhiyallahu Anha) while some of the hair on my head was shaved and the remaining hair on my head was left. Hazrat Aa’ishah (Radhiyallahu Anha) commanded regarding my hair (that all the hair be removed). Hence, all my hair was removed or shaved.”

عن الحجاج بن حسان قال دخلنا على أنس بن مالك فحدثتني أختي المغيرة قالت وأنت يومئذ غلام ولك قرنان أو قصتان فمسح رأسك وبرك عليك وقال احلقوا هذين أو قصوهما فإن هذا زي اليهود (سنن أبي داود رقم 4197)

Hazrat Hajjaaj bin Hassaan (rahimahullah) narrates, “We once entered into the presence of Hazrat Anas (radhiyallahu ‘anhu). My sister mentioned to me, ‘You were a young boy at the time, and you had two plaits. Hazrat Anas (radhiyallahu ‘anhu) passed his hand over your head and made du‘aa for you to be blessed with barakah (blessings). Hazrat Anas (radhiyallahu ‘anhu) then said, ‘Shave these two (plaits)” or he said, “cut them (i.e. totally remove them), as this is the style of the Jews .’’”

Allamah Nawawi (Rahmatullahi Alaih) has explained that the reason for Hazrat Anas (Radhiyallahu Anhu) commanding that the plaits of the child be shaved or totally removed was that this was qaza’ as the remaining hair of the head was shaved. It should be noted that in the above-mentioned Ahaadith, though Rasulullah (Sallallahu Alaihi Wasallam) and the Sahaabah disapproved that the hair of a child be cut in the style of qaza’, the Muhadditheen and Fuqahaa have mentioned that the prohibition of qaza’ is not restricted to a child. Rather, it applies to adults as well.

3. The third style is where the hair of one portion or different portions of the head is cut shorter while the remaining hair is left longer. Though this will not enter under the definition of qaza’ mentioned in the Hadith, it will not be permissible as this resembles the ways of the kuffar. There are many Ahaadith that prohibit resembling the ways of the kuffaar. Rasulullah (Sallallahu Alaihi Wasallam) said:

عن ابن عمر قال قال رسول الله صلى الله عليه وسلم من تشبه بقوم فهو منهم (سنن أبي داود رقم 403)

The one who emulates a people will be counted amongst them (in the court of Allah Ta’ala)

The esteemed and renowned commentators of Hadith, Allaamah Nawawi (Rahimahullah) and Allaamah Aini (Rahimahullah), have mentioned that the impermissibility of qaza’ is due to one of three reasons:

1. Disfiguring the natural way Allah Ta’ala has commanded that the hair be kept.
2. Resembling the Jews.
3. Resembling the ways of immoral people. ^[8]

Hence, we understand that the above three reasons for the impermissibility of qaza’ are also found in the case where one cuts his hair to different lengths.

4. The fourth style is that which resembles the styles and fashions of the kuffaar. This includes the situation where one cuts his hair at an even length, but styles it or dyes it with colors that resemble the ways and fashions of the kuffaar. This is also impermissible in Shari’ah.

Among the impermissible hairstyles are those listed below:

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

• Flattop           • Spikes             • Cornrows             • Half ponytail   • Step

 

Cutting the Hair in Different Lengths

If one has to closely examine the Hadith of Hazrat ibn Umar (Radhiyallahu Anhuma) mentioned above wherein Rasulullah (Sallallahu Alaihi Wasallam) had commanded that a portion of the head of the child should not be shaved while the remaining hair be left, one will find that at the end of the Hadith, Rasulullah (Sallallahu Alaihi Wasallam) highlighted the Islamic perspective in regard to growing the hair. Rasulullah (Sallallahu Alaihi Wasallam) said:

احلقوه كله أو اتركوه كله ^[9]

“Shave the hair entirely or leave the hair entirely”.

From this statement of Rasulullah (Sallallahu Alaihi Wasallam), “Shave the hair entirely or leave the hair entirely”, one understands that in the case where a person wishes to shave his hair, then one should shave the entire head. Similarly, if one wishes to keep his hair, then he should keep all his hair at the same length. In other words, all the hair of the head should be treated equally. If one wishes to keep the hair, then he should keep all the hair at the same length and should not cut some and leave some.

This meaning will be easily understood from the manner in which Rasulullah (Sallallahu Alaihi Wasallam) and the Sahaabah (Radhiyallahu Anhum) would keep their hair. Similarly, this can also be understood from the context of Haj where Rasulullah (Sallallahu Alaihi Wasallam) gave the Sahaabah (Radhiyallahu Anhum) the two options of either shaving the hair or trimming it. It is not reported that the Sahaabah (Radhiyalahu Anhum) would trim their hair at uneven lengths. Hence, this statement of Rasulullah (Sallallahu Alaihi Wasallam) “Shave the hair entirely or leave the hair entirely” should be understood in the correct context in which Rasulullah (Sallallahu Alaihi Wasallam) and the Sahaabah (Radhiyallahu Anhum) were growing and keeping their hair.

Therefore, for one to understand this Hadith in any other way and feel that if one keeps all his hair, but cuts it at uneven lengths, then it will be permissible, as he is still keeping all his hair, this will be incorrect as it opposes the manner in which Rasulullah (Sallallahu Alaihi Wasallam) and the Sahaabah (Radhiyallahu Anhum) would grow and keep their hair. Hence, in today’s times, the trend of cutting the hair at different lengths is the way of the kuffaar and not the way of the sunnah.

 

Another Form of Qaza’

Nowadays, when men cut their hair, they neaten the nape area by shaving the hair on the nape. Similarly, they sometimes neaten the area behind the ears by shaving the hair in that area. In this regard, it is important to bear in mind that if the one shaving the hair on the nape has to remove some of the hair above the nape (i.e. he removes some of the hair of the head) then this will also be regarded as qaza’ according to the Ulamaa and will hence be impermissible. Accordingly, if while neatening the area behind the ears, one has to remove extra hair past the hairline, it will also be regarded as qaza’ and will be impermissible.

This point has been highlighted by Mufti Ahmed Khaanpuri (Daamat Barakaatuh) in Mahmood-ul-Fataawa. ^[10]

 

Conclusion

We make du’a that Allah Ta’ala bless us with the tawfeeq of preserving Islam in its pure and pristine form, living our entire lives in accordance to the mubaarak Sunnah of Rasulullah (Sallallahu Alaihi Wasallam) and refraining from emulating the kuffaar in their culture and ways.

We should realize that true respect, honour and dignity can only be attained by following the pristine, pure teachings of Islam and the mubaarak sunnah of Nabi (Sallallahu Alaihi Wasallam) in all facets of our lives.If we seek honour and respect elsewhere, we will bring nothing but disgrace and humiliation to ourselves. Hazrat Umar (Radhiyallahu Anhu) has emphasized:

إنا كنا أذل قوم فأعزنا الله بالإسلام فمهما نطلب العز بغير ما أعزنا الله به أذلنا الله (حاكم #207)

"We were the most disgraced of people. Allah Ta’ala then gave us honour through Islam. If we ever seek honour in something besides that through which Allah Ta’ala has honoured us (Islam), Allah Ta’ala will disgrace us."

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[1] (كان أهل الكتاب يسدلون أشعارهم وكان المشركون يفرقون رؤسهم وكان رسول الله صلى الله عليه وسلم يحب موافقة أهل الكتاب فيما لم يؤمر به فسدل ناصيته ثم فرق بعد) قال أهل اللغة يقال سدل يسدل ويسدل بضم الدال وكسرها قال القاضي سدل الشعر إرساله قال والمراد به هنا عند العلماء إرساله على الجبين واتخاذه كالقصة يقال سدل شعره وثوبه إذا أرسله ولم يضم جوانبه وأما الفرق فهو فرق الشعر بعضه من بعض قال العلماء والفرق سنة لأنه الذي رجع إليه النبي صلى الله عليه وسلم قالوا فالظاهر أنه إنما رجع إليه بوحي لقوله إنه كان يوافق أهل الكتاب فيما لم يؤمر به قال القاضي حتى قال بعضهم نسخ المسدل فلا يجوز فعله ولا اتخاذ الناصية والجمة قال ويحتمل أن المراد جواز الفرق لا وجوبه ويحتمل أن الفرق كان باجتهاد في مخالفة أهل الكتاب لا بوحي ويكون الفرق مستحبا ولهذا اختلف السلف فيه ففرق منهم جماعة واتخذ اللمة آخرون وقد جاء في الحديث أنه كان للنبي صلى الله عليه وسلم لمة فإن انفرقت فرقها وإلا تركها قال مالك فرق الرجل أحب إلي هذا كلام القاضي والحاصل أن الصحيح المختار جواز السدل والفرق وأن الفرق أفضل والله أعلم(شرح النووي على مسلم 15/90)

وَفِيهِ أَيْضًا مِنَ الْفِقْهِ أَنَّ الْفَرْقَ فِي الشَّعْرِ سُنَّةٌ وَأَنَّهُ أَوْلَى مِنَ السَّدْلِ لِأَنَّهُ آخِرُ مَا كَانَ عَلَيْهِ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ وَهَذَا الْفَرْقُ لَا يَكُونُ إِلَّا مَعَ كَثْرَةِ الشَّعْرِ وَطُولِهِ وَالنَّاصِيَةُ شَعْرُ مُقَدَّمِ الرَّأْسِ كُلُّهُ وَسَدْلُهُ تَرْكُهُ مُنْسَدِلًا سَائِلًا عَلَى هَيْئَتِهِ وَالتَّفْرِيقُ أَنْ يُقَسِّمَ شَعْرَ نَاصِيَتِهِ يَمِينًا وَشِمَالًا فَتَظْهَرَ جَبْهَتُهُ وَجَبِينُهُ مِنَ الْجَانِبَيْنِ وَالْفَرْقُ سُنَّةٌ مَسْنُونَةٌ.( التمهيد 6/75)

قوله ثم فرق بعد في رواية معمر ثم أمر بالفرق ففرق وكان الفرق آخر الأمرين ومما يشبه الفرق والسدل صبغ الشعر وتركه كما تقدم ومنها صوم عاشوراء ثم أمر بنوع مخالفة لهم فيه بصوم يوم قبله أو بعده ومنها استقبال القبلة ومخالفتهم في مخالطة الحائض حتى قال اصنعوا كل شيء الا الجماع فقالوا ما يدع من أمرنا شيئا إلا خالفنا فيه وقد تقدم بيانه في كتاب الحيض وهذا الذي استقر عليه الأمر ومنها ما يظهر لي النهي عن صوم يوم السبت وقد جاء ذلك من طرق متعددة في النسائي وغيره وصرح أبو داود بأنه منسوخ وناسخه حديث أم سلمة أنه صلى الله عليه و سلم كان يصوم يوم السبت والأحد يتحرى ذلك ويقول أنهما يوما عيد الكفار وأنا أحب أن أخالفهم وفي لفظ ما مات رسول الله صلى الله عليه و سلم حتى كان أكثر صيامه السبت والأحد أخرجه أحمد والنسائي وأشار بقوله يوما عيد إلى أن يوم السبت عيد عند اليهود والأحد عيد عند النصارى وأيام العيد لا تصام فخالفهم بصيامها ويستفاد من هذا أن الذي قاله بعض الشافعية من كراهة إفراد السبت وكذا الأحد ليس جيدا بل الأولى في المحافظة على ذلك يوم الجمعة كما ورد الحديث الصحيح فيه وأما السبت والأحد فالأولى أن يصاما معا وفرادى امتثالا لعموم الأمر بمخالفة أهل الكتاب قال عياض سدل الشعر إرساله يقال سدل شعره وأسدله إذا أرسله ولم يضم جوانبه وكذا الثوب والفرق تفريق الشعر بعضه من بعض وكشفه عن الجبين قال والفرق سنة لأنه الذي استقر عليه الحال والذي يظهر أن ذلك وقع بوحي لقول الراوي في أول الحديث إنه كان يحب موافقة أهل الكتاب فيما لم يؤمر فيه بشيء فالظاهر أنه فرق بأمر من الله حتى ادعى بعضهم فيه النسخ ومنع السدل واتخاذ الناصية وحكى ذلك عن عمر بن عبد العزيز وتعقبه القرطبي بأن الظاهر أن الذي كان صلى الله عليه و سلم يفعله إنما هو لأجل استئلافهم فلما لم ينجع فيهم أحب مخالفتهم فكانت مستحبة لا واجبة عليه وقول الراوي فيما لم يؤمر فيه بشيء أي لم يطلب منه والطلب يشمل الوجوب والندب وأما توهم النسخ في هذا فليس بشيء لا مكان الجمع بل يحتمل أن لا يكون الموافقة والمخالفة حكما شرعيا إلا من جهة المصلحة قال ولو كان السدل منسوخا لصار إليه الصحابة أو أكثرهم والمنقول عنهم أن منهم من كان يفرق ومنهم من كان يسدل ولم يعب بعضهم على بعض وقد صح أنه كانت له صلى الله عليه و سلم لمة فإن انفرقت فرقها وإلا تركها فالصحيح أن الفرق مستحب لا واجب وهو قول مالك والجمهور.( فتح الباري 10/362)

[2] وفي روضه الزندويستي أن السنة في شعر الرأس إما الفرق وإما الحلق وذكر الطحطاوي الحلق سنة ونسب ذلك إلى العلماء الثلاثة كذا في التتارخانية.(الفتاوى الهندية 5/357)

قوله ( وأما حلق رأسه إلخ ) في الروضة للزندويستي أن السنة في شعر الرأس إما الفرق أو الحلق وذكره الطحاوي أن الحلق سنة ونسب ذلك إلى العلماء الثلاثة.( رد المحتار 1/407)

وفي روضة الزند ويستى السنة في شعر الرأس اما الفرق واما الحلق.( حاشية الطحطاوي على مراقي الفلاح ص526)

[3] وكان أي علي يجز أي يحلق شعره رضي الله عنه وبهذا الحديث استدل الطيبي على سنية حلق الرأس لتقريره صلى الله عليه وسلم ولأنه من الخلفاء الراشدين الذين أمرنا بمتابعة سنتهم ورد عليه القاري وابن حجر فقالا: إن فعله - رضي الله عنه -  إذا كان مخالفا لسنته عليه الصلاة والسلام وبقية الخلفاء يكون رخصة لا سنة. (بذل المجهود 1/152)

[4] حدثنا محمد بن المثنى، ومحمد بن بشار، قالا: حدثنا محمد بن جعفر، حدثنا شعبة، قال: سمعت أبا إسحاق، قال: سمعت البراء، يقول: «كان رسول الله صلى الله عليه وسلم رجلا مربوعا بعيد ما بين المنكبين عظيم الجمة إلى شحمة أذنيه عليه حلة حمراء ما رأيت شيئا قط أحسن منه صلى الله عليه وسلم». (صحيح مسلم رقم 2337)

[5] حدثنا محمود بن غيلان حدثنا وكيع حدثنا سفيان عن أبي إسحق عن البراء قال : ما رأيت من ذي لمة في حلة حمراء أحسن من رسول الله صلى الله عليه و سلم له شعر يضرب منكبيه بعيد ما بين المنكبين لم يكن بالقصير ولا بالطويل. (سنن الترمذي رقم 1724)

[6] حدثنا سليمان بن داود، قال: أخبرنا عبد الرحمن، عن هشام بن عروة، عن أبيه، عن عائشة، قالت: " كان شعر رسول الله صلى الله عليه وسلم دون الجمة، وفوق الوفرة ".(مسند أحمد رقم 24871)

[7] أحسن الفتاوى 8/79-86 ، محمود الفتاوى 3/274-278

[8] فإن قلت ما الحكمة في النهي عن القزع قلت تشويه الخلقة وقيل زي اليهود وقيل زي أهل الشر والدعارة.(عمدة القاري 22/58)

قال العلماء والحكمة في كراهته أنه تشويه للخلق وقيل لأنه أذى الشر والشطارة وقيل لأنه زي اليهود وقد جاء هذا في رواية لأبي داود والله أعلم.( شرح النووي على مسلم 14/104)

[9] سنن أبي داود رقم 4195

[10] محمود الفتاوى 3/274-278

Answered by:

Mufti Zakaria Makada

Checked & Approved:

Mufti Ebrahim Salejee (Isipingo Beach)