Women’s Hair: Shortening and Shaving

بسم الله الرحمن الرحيم

Q1. What is the ruling on hair-cut for women if it is done with husband’s permission?

A. Shortening it slightly is permissible. Cutting it short so that it looks like men’s hair or having a hair-style similar to that of movie stars and other Kafirs is a grave sin. Husband’s permission, even order, cannot make a prohibited hairstyle lawful.

Q2. If a woman prays with her hair folded, will her prayer become invalid?

A. Folding the hair into a bun is permissible inside Salah and outside, provided it is hidden under cloth. Having the bun over the center of head like a camel’s hump is Makrüh.


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The Detail

Women shouldn’t resemble men

عَنْ عَبْدِ اللَّهِ بْنِ يَسَارٍ، مَوْلَى ابْنِ عُمَرَ قَالَ: أَشْهَدُ لَقَدْ سَمِعْتُ سَالِمًا يَقُولُ: قَالَ عَبْدُ اللَّهِ: قَالَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: ” ثَلَاثٌ لَا يَدْخُلُونَ الْجَنَّةَ، وَلَا يَنْظُرُ اللَّهُ إِلَيْهِمْ يَوْمَ الْقِيَامَةِ: الْعَاقُّ بِوَالِدَيْهِ، وَالْمَرْأَةُ الْمُتَرَجِّلَةُ – الْمُتَشَبِّهَةُ بِالرِّجَالِ -، وَالدَّيُّوثُ، وَثَلَاثَةٌ لَا يَنْظُرُ اللَّهُ إِلَيْهِمْ يَوْمَ الْقِيَامَةِ: الْعَاقُّ بِوَالِدَيْهِ، وَالْمُدْمِنُ الْخَمْرَ، وَالْمَنَّانُ بِمَا أَعْطَى. (مسند أحمد ٦١٨٠)

Allah’s Prophet صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ said: Three types of people will not enter Jannah and on the Day of Judgment Allah the Merciful will not cast a sight of mercy on them:

  1. A person who disobeys his parents,
  2. A masculinized woman, the one who resembles a man, and
  3. A man without a sense of honor who lets his wife commit adultery, a cuckold[1].

The holy Prophet صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ adds two more to the category who will be deprived of Allah’s merciful sight: a heavy wine-drinker, and a person who reminds a beneficiary of his generosity. (Musnad Ahmad 6180)

 

Allah’s mercy is something even the holy Prophet صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ will need to enter Jannah[2]. Allah is as much an owner of his creation as you are of your pricey smartphone. Who can fault you if you burn it into flames? (Hey guys in this video i’m going to burn a smartphone if you like the video thumbs up[3]) Who can fault Allah if he does the same? However, a wise Allah-fearing Muslim will never do this, so will the Merciful and Beneficent Allah.

A woman who looks like a man falls into this hapless category which won’t be allowed into Jannah. Deprived of Allah’s loving sight, she will also have no hope of reduction in punishment, or shortening of sentence.

There is also a general Hadïth which forbids resemblance to Kafirs: A person who takes up the appearance of any community will be considered as one of theirs[4].

These Hadïths make it clear that taking up the style, whether hair or dress, of the Kafirs – in particular their high priests, their leaders, their actors, their stars – is Haram. It becomes twofold Haram when a woman’s style is meant to resemble a man’s as well. And why would a Muslim woman even bother with keeping up with the latest fashion introduced by the most recent dancing monkey in the movie released yesterday? She has much better things to do: to pray to Allah, to turn the difficult, anxiety-filled day of her husband into a tranquil, serene night, to look after her child, to train him or her into a Muslim decontaminating her little angel’s mind from the poisons of regionalism, nationalism, liberalism, feminism and so on force-fed by school into the innocent, impressionable mind.

When the Prophet صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ completed his Haj, he who always preferred long hairs between the ears and the shoulders, shaved it completely even though shortening was permissible. And he prayed: “Allah! Shower your mercy upon the shavers.” The Sahabah quite a few of whom had shortened their hairs prompted, “And the shorteners too, Allah’s Prophet.”

The Prophet responded, “Allah! Have mercy upon the shavers.” What! Shavers only, once again! Let’s try once more. “And the shorteners, Allah’s Prophet.”

“And upon the shorteners.” A sigh of relief! At last the shorteners among the Sahabah had got a portion from Allah’s Mercy invoked by the blessed tongue of the Prophet.[5]

The Hadïth made it clear to the men and women among the Sahabah that hair-shorteners were much below the shavers in rank. So, shouldn’t the women shave too and get a share in these multiple blessings invoked by the Prophet?

“Women! Head-shaving is not for you. You should shorten your hair,” declares the Prophet[6] as reported by Ibn ‘Abbas in Abud Dawüd. Hazrat ‘Alï and ‘Aishah also report that the Prophet forbade women from shaving their heads. (Tirmizï, Nasaï).

And then come the jurists. Expanding upon the Prophet’s teachings, they say:

‘Allamah Haskafï: If a woman cuts her hair, she is sinful and accursed even though she has permission from her husband. … The reason being it makes her look like a man. Similarly, cutting the beard is Haram for men.[7]

While listing out 48 rulings where women differ from men, Shaikh Ibn Nujaim Misrï mentions: It is Sunnah for her to shave beard if it grows, and forbidden for her to shave her head[8]. Shihabuddïn Al Hamawï explains: If a woman has some excusable difficulty like a disease or pain, she is allowed to shave her head. But without an excuse, she is not allowed. Head-shaving here means removal of hair from head whether by shaving or shortening or pulling out or through a chemical epilator[9].

Abul Hasan Mubarakpürï, a Ghair Muqallid scholar, writes[10]: Shortening the hair too much till it gets close to the hair root reduces woman’s beauty (and hence has similar ruling as head-shaving). …

  1. That head-shaving (and extreme shortening) was not the practice of the women of Sahabah and later Aslaf is a well-known fact which none but a stubborn would contradict. The proponents of head-shaving are proposing something that goes against the well-known custom of Muslims of all ages. According to a Sahïh Hadïth, the action of a person who goes against our custom is rejected[11].
  2. A woman shaving or shortening her head extremely, tries to resemble a man as this hair style is the practice of men alone. In a Sahïh Hadïth, Allah’s Prophet صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ has cursed women who try to look like men[12].
  3. Allah’s Prophet صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ has prohibited Muthlah[13] (mutilation). That shaving (and extreme shortening) of head is mutilation and deformation of a woman’s natural appearance is borne out by the fact that a woman’s hair is one of the greatest markers of her beauty. The natural sensibily of all reasonable people testifies to this. While describing women’s beauty, writers and poets across all ages and cultures are unanimous that dark hair of a woman is the prettiest jewel on her body.

Abul Hasan Mubarakpürï concludes that the fashion of women shortening their hair close to hair-root as has become prevalent in many countries is a European custom clashing with the custom of Muslim as well as pre-Islam ‘Arab women. It is one of the many deviations in our religion, appearance and manners which has infested our times.[14]

What about the holy wives?

Zamïndar, the leading Urdu daily of pre-partition India, has a different view. On 23 Feb 1929 it said that women are allowed to cut short their hairs. As per a Hadïth of Sahïh Muslim, some of the holy wives would shorten their hair till it became similar to Wafrah: the hair up to ear-lobes[15].

Let us see the Hadïth in Sahïh Muslim[16].

Hazrat ‘Aishah had a foster brother, ‘Abdullah ibn Yazïd[17], and her sister Umme Kulthüm had a foster son Abü Salamah. These two Mahrams (close relations) of Hazrat ‘Aishah visited her once to learn from her how the Prophet performed the bath of Janabah (after sexual intercourse). As practical teaching is more effective than mere lecture, Hazrat ‘Aishah called for a water-vessel and bathed on the other side of a curtain, pouring water on her head thrice. The curtain was low so that over it they could see Hazrat ‘Aishah’s head while her body remained hidden. To indicate that he had seen Hazrat ‘Aishah pouring water over her head, Abü Salamah said at the end of the report:

«وَكَانَ أَزْوَاجُ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يَأْخُذْنَ مِنْ رُءُوسِهِنَّ حَتَّى تَكُونَ كَالْوَفْرَةِ» (مسلم ٣٢٠)

The Prophet’s wives used to shorten their hair till it would be like Wafrah. (Muslim 320)

Normally, Wafrah is taken to mean hair up to ear-lobes. However, according to linguist Asma’ï, Wafrah means hair longer than limmah which in turn means hair up to shoulders[18]. Given the context, it is likely that Abü Salamah used Wafrah in this sense.

Maulana Ashraf ‘Alï Thanawï[19] says that the reporter did not call their hair ‘Wafrah’, instead he calls it ‘like Wafrah’. If the hair fit into the category of Wafrah (hair up to shoulders), there wouldn’t have been a need to use the word ‘like Wafrah’. But as there is no word in ‘Arabic for hair lower than shoulders, the reporter used the word ‘like Wafrah’. This could mean that the hair was longer than Wafrah, that is lower than shoulders but higher than waist. And this length is sufficient for making ponytails and braids.

‘Allamah Shabbïr Ahmad ‘Uthmanï comments that the Hadïth means that the Prophet’s wives used to slightly shorten their hair from the end. (With a very long hair it would be difficult to even fold it into a bun during bath.) And they would tie it up behind their head into a hair-knot (bun) instead of making it into interwoven braid or non-interwoven hanging ponytail. So, the hair would be similar to Wafrah in that it would be limited to ear-to-shoulder region. This is the hair-style practiced by many widows and old women in our times. In fact during bathing, most of the women make their hair into a bun after washing their hair as making water reach the underlying skin becomes unnecessarily difficult with hair hanging low.[20]

In another report, Yazïd ibn Asam says about his aunt[21] Maimünah that she shaved her head during Haj. Yazïd saw this when he was laying her in her grave. Abul Hasan Mubarakpürï comments that she probably considered Allah’s Prophet’s prohibition of head-shaving in Haj for women recommendatory, not mandatory. So she shaved her head sacrificing her beauty. However, later the Ummah arrived at consensus that women should shorten their hair instead of shaving it, for ending the Ihram-state during Haj[22]. And even for Hazrat Maimünah there is no evidence that she ever shaved her head except in this last Haj.

The version of the report quoted by Hafiz Ibn Hajar in Ad Dirayah[23] mentions muhajjaman (having hijamah/cupping mark) instead of the word muhammaman (having short hairs sprouting forth) which is found in other versions. In that case, it would mean that Hazrat Maimünah had taken Hijamah-treatment in her head. In Hijamah, one or more holes are made into the skin and diseased blood is sucked out. So she had to shave her head to facilitate this Hijamah, an excusable difficulty which makes permissible what is normally prohibited. That Hazrat Maimünah shaved her head only once and that was a little before her death lends support to this view.

Bun on head like a camel’s hump is Makrüh

حَدَّثَنِي زُهَيْرُ بْنُ حَرْبٍ، حَدَّثَنَا جَرِيرٌ، عَنْ سُهَيْلٍ، عَنْ أَبِيهِ، عَنْ أَبِي هُرَيْرَةَ، قَالَ: قَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: «صِنْفَانِ مِنْ أَهْلِ النَّارِ لَمْ أَرَهُمَا، قَوْمٌ مَعَهُمْ سِيَاطٌ كَأَذْنَابِ الْبَقَرِ يَضْرِبُونَ بِهَا النَّاسَ، وَنِسَاءٌ كَاسِيَاتٌ عَارِيَاتٌ مُمِيلَاتٌ مَائِلَاتٌ، رُءُوسُهُنَّ كَأَسْنِمَةِ الْبُخْتِ الْمَائِلَةِ، لَا يَدْخُلْنَ الْجَنَّةَ، وَلَا يَجِدْنَ رِيحَهَا، وَإِنَّ رِيحَهَا لَيُوجَدُ مِنْ مَسِيرَةِ كَذَا وَكَذَا» (مسلم ٢١٢٨)

Hazrat Abü Hurairah reported that Allah’s Messenger صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ said:

There are two types of Hell-dwellers whom I have not seen:

  1. People carrying with them flogs like tails of ox which they use to beat up people.
  2. Women who dress up yet appear naked, lean sideways and make others lean (towards them). Their heads would be like camel-humps inclined to a side. These women won’t enter Jannah nor would they smell its fragrance even though the fragrance is perceptible from a very long distance. (Muslim 2128)

In a Hadïth in Musnad Ahmad, after describing these women, Allah’s Prophet asks the people to curse them as they are accursed[24].

The first category refers to cruel policemen and security officials working for tyrannic governors (and governments)[25] who torture the innocents.

As for the second category of women dressed and naked at the same time, scholars say they cover some of their body and reveal the rest to display their beauty. Other scholars say they are women who wear thin clothes which reveal the color of their skin. Both kinds of women are present in our dark age. May Allah give us refuge from such sins and trials! Slanting and bending women would mean they walk with disgusting confidence and swagger. And they incline and bend their shoulders. Or it would mean they make others lean and get attracted towards them.

Their heads would be like the humps of camels inclined to a side: Muftï Taqï Uthmanï[26] writes that in our times there are some women who tie their loose hair into a bun over the center of their head which resembles a camel’s hump. These words of the Prophet are one of his miracles as he announced fourteen centuries ago what these misguided and ignorant women are doing now. They are ignorant of the Prophet’s Hadïths including this one and of things that could benefit them in this world and the Hereafter.

In general, resembling the Kafirs and brazen sinners is prohibited. So, having an appearance like these women is also Makrüh Tahrïmï.

  • *´¨`*•.¸¸.•*´¨`*•.¸¸.•*´¨`*•.¸¸.•*´¨`*•.¸¸.•

[1] Ad Dayyüth is a man who feels no sense of honour and envy regarding his wife. (Al Mausü’atul Fiqhiyyatul Kuwaitiyyah 21/96)

عَنْ عُرْوَةَ بْنِ مُحَمَّدِ بْنِ عَمَّارِ بْنِ يَاسِرٍ، عَنْ أَبِيهِ، عَنْ جَدِّهِ عَمَّارِ بْنِ يَاسِرٍ، عَنْ رَسُولِ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ: ” ثَلَاثَةٌ لَا يَدْخُلُونَ الْجَنَّةَ أَبَدًا: الدَّيُّوثُ مِنَ الرِّجَالِ، وَالرَّجُلَةُ مِنَ النِّسَاءِ، وَمُدْمِنُ الْخَمْرِ “. فَقَالُوا: يَا رَسُولَ اللهِ أَمَّا مُدْمِنُ الْخَمْرِ فَقَدْ عَرَفْنَاهُ، فَمَا الدَّيُّوثُ مِنَ الرِّجَالِ؟، قَالَ: ” الَّذِي لَا يُبَالِي مَنْ دَخَلَ عَلَى أَهْلِهِ “. قُلْنَا: فَالرَّجُلَةُ مِنَ النِّسَاءِ؟، قَالَ: ” الَّتِي تَشَبَّهُ بِالرِّجَالِ”. (شعب الإيمان ١٠٣١٠)

Allah’s Prophet صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ said: “Three types of people will never enter Jannah: the cuckolds among men, the masculinized among women, and the heavily drunk.”

Sahabah asked: “We know the heavy drunkards. But who are the cuckolds?”

“A person who doesn’t care who visits his wife.”

“And who are the masculinized women?”

“Those who resemble the men.” (Shu’abul Ïman by Al Baihaqï 10,310)

[2] Muslim 2816

عَنْ أَبِي هُرَيْرَةَ، عَنْ رَسُولِ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ أَنَّهُ قَالَ: «لَنْ يُنْجِيَ أَحَدًا مِنْكُمْ عَمَلُهُ» قَالَ رَجُلٌ: وَلَا إِيَّاكَ؟ يَا رَسُولَ اللهِ قَالَ: «وَلَا إِيَّايَ، إِلَّا أَنْ يَتَغَمَّدَنِيَ اللهُ مِنْهُ بِرَحْمَةٍ، وَلَكِنْ سَدِّدُوا».

Allah’s Prophet صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ said: “Nobody’s deeds can ever be enough to protect him from Hell.”

A person asked: “Not even yours, Allah’s Prophet!?”

“Not even mine. But then Allah will envelop me in His mercy. So stay on course with moderation.”

[3] https://www.youtube.com/watch?v=c0nVN9h2igQ

[4] Abü Dawüd 4031:

عَنِ ابْنِ عُمَرَ، قَالَ: قَالَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: «مَنْ تَشَبَّهَ بِقَوْمٍ فَهُوَ مِنْهُمْ».

A person who takes up the appearance of another community will be considered as one of theirs.

 

[5] Bukharï 1727

عَنْ عَبْدِ اللَّهِ بْنِ عُمَرَ رَضِيَ اللَّهُ عَنْهُمَا: أَنَّ رَسُولَ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ: «اللَّهُمَّ ارْحَمِ المُحَلِّقِينَ» قَالُوا: وَالمُقَصِّرِينَ يَا رَسُولَ اللَّهِ، قَالَ: «اللَّهُمَّ ارْحَمِ المُحَلِّقِينَ» قَالُوا: وَالمُقَصِّرِينَ يَا رَسُولَ اللَّهِ، قَالَ: «وَالمُقَصِّرِينَ»، وَقَالَ اللَّيْثُ: حَدَّثَنِي نَافِعٌ: «رَحِمَ اللَّهُ المُحَلِّقِينَ» مَرَّةً أَوْ مَرَّتَيْنِ، قَالَ، وَقَالَ عُبَيْدُ اللَّهِ: حَدَّثَنِي نَافِعٌ، وَقَالَ فِي الرَّابِعَةِ: «وَالمُقَصِّرِينَ»

[6] Abü Dawüd 1985, Tirmizï 914

أَنَّ ابْنَ عَبَّاسٍ، قَالَ: قَالَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: «لَيْسَ عَلَى النِّسَاءِ الْحَلْقُ، إِنَّمَا عَلَى النِّسَاءِ التَّقْصِيرُ» (أبو داود ١٩٨٥)

عَنْ عَلِيٍّ قَالَ: نَهَى رَسُولُ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ أَنْ تَحْلِقَ الْمَرْأَةُ رَأْسَهَا. (الترمذي ٩١٤)

عَنْ عَائِشَةَ، أَنَّ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ نَهَى أَنْ تَحْلِقَ الْمَرْأَةُ رَأْسَهَا. (الترمذي ٩١٥)

عَنْ عَلِيٍّ: «نَهَى رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ أَنْ تَحْلِقَ الْمَرْأَةُ رَأْسَهَا» (النسائي ٥٠٤٩)

[7] Ad Durrul Mukhtar 6/407

قَطَعَتْ شَعْرَ رَأْسِهَا أَثِمَتْ وَلُعِنَتْ زَادَ فِي الْبَزَّازِيَّةِ وَإِنْ بِإِذْنِ الزَّوْجِ لِأَنَّهُ لَا طَاعَةَ لِمَخْلُوقٍ فِي مَعْصِيَةِ الْخَالِقِ، وَلِذَا يَحْرُمُ عَلَى الرَّجُلِ قَطْعُ لِحْيَتِهِ، وَالْمَعْنَى الْمُؤَثِّرُ التَّشَبُّهُ بِالرِّجَالِ اهـ.

[8] Al Ashbah wan Nazair ‘ala Mazhabi Abï Hanïfat-an Nu’man 1/278

وَيُسَنُّ حَلْقُ لِحْيَتِهَا لَوْ نَبَتَتْ وَتُمْنَعُ عَنْ حَلْقِ رَأْسِهَا،

[9] Ghamzu ‘Uyünil Basair fï Sharh-il Ashbah wan Nazair 3/381

المتن: وَتُمْنَعُ عَنْ حَلْقِ رَأْسِهَا.

الشرح: قَوْلُهُ: وَتُمْنَعُ مِنْ حَلْقِ رَأْسِهَا. أَيْ حَلْقِ شَعْرِ رَأْسِهَا. أَقُولُ ذَكَرَ الْعَلَّامِيُّ فِي كَرَاهَتِهِ أَنْ لَا بَأْسَ لِلْمَرْأَةِ أَنْ تَحْلِقَ رَأْسَهَا لِعُذْرٍ: مَرَضٍ وَوَجَعٍ وَبِغَيْرِ عُذْرٍ لَا يَجُوزُ(انْتَهَى).

وَالْمُرَادُ بِلَا بَأْسَ هُنَا الْإِبَاحَةُ لَا مَا تَرْكُ فِعْلِهِ أَوْلَى، وَالظَّاهِرُ أَنَّ الْمُرَادَ بِحَلْقِ شَعْرِ رَأْسِهَا إزَالَتُهُ سَوَاءٌ كَانَ بِحَلْقٍ أَوْ قَصٍّ أَوْ نَتْفٍ أَوْ نُورَةٍ. فَلْيُحَرَّرْ، وَالْمُرَادُ بِعَدَمِ الْجَوَازِ كَرَاهِيَةُ التَّحْرِيمِ لِمَا فِي مِفْتَاحِ السَّعَادَةِ، وَلَوْ حَلَقَتْ فَإِنْ فَعَلَتْ ذَلِكَ تَشَبُّهًا بِالرِّجَالِ فَهُوَ مَكْرُوهٌ لِأَنَّهَا مَلْعُونَةٌ.

[10] Mir’atul Mafatïh Sharh Mishkatul Masabïh by Abul Hasan ‘Abdullah Al Mubarakpürï (d. 1414 AH) 9/266

[11] Bukharï 2697

عَنْ عَائِشَةَ رَضِيَ اللَّهُ عَنْهَا، قَالَتْ: قَالَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: «مَنْ أَحْدَثَ فِي أَمْرِنَا هَذَا مَا لَيْسَ فِيهِ، فَهُوَ رَدٌّ»

[12] Abü Dawüd 4097

عَنِ ابْنِ عَبَّاسٍ، عَنِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: «أَنَّهُ لَعَنَ الْمُتَشَبِّهَاتِ مِنَ النِّسَاءِ بِالرِّجَالِ، وَالْمُتَشَبِّهِينَ مِنَ الرِّجَالِ بِالنِّسَاءِ»

Allah’s Prophet cursed women looking like men and men who look like women.

[13] Bukharï 2474

حَدَّثَنَا آدَمُ بْنُ أَبِي إِيَاسٍ، حَدَّثَنَا شُعْبَةُ، حَدَّثَنَا عَدِيُّ بْنُ ثَابِتٍ، سَمِعْتُ عَبْدَ اللَّهِ بْنَ يَزِيدَ الأَنْصَارِيَّ، – وَهُوَ جَدُّهُ أَبُو أُمِّهِ – قَالَ: «نَهَى النَّبِيُّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ عَنِ النُّهْبَى وَالمُثْلَةِ»

The Prophet صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ forbade robbery and mutilation of bodies.

[14] Mir’atul Mafatïh Sharh Mishkatul Masabïh by Abul Hasan ‘Abdullah Al Mubarakpürï (d. 1414 AH) 9/267

[15] Imdadul Fatawa 4/227

[16] Muslim 320

وَحَدَّثَنِي عُبَيْدُ اللهِ بْنُ مُعَاذٍ العَنْبَرِيُّ، قَالَ: حَدَّثَنَا أَبِي، قَالَ: حَدَّثَنَا شُعْبةُ، عَنْ أَبِي بَكْرِ بْنِ حَفْصٍ، عَنْ أَبِي سَلَمَةَ بْنِ عَبْدِ الرَّحْمنِ، قَالَ: دَخَلْتُ عَلَى عَائِشَةَ أَنَا وَأَخُوهَا مِنَ الرَّضَاعَةِ. فَسَأَلَهَا عَنْ غُسْلِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ مِنَ الْجَنَابَةِ؟ «فَدَعَتْ بِإِنَاءٍ قَدْرِ الصَّاعِ فَاغْتَسَلَتْ وَبَيْنَنَا وَبَيْنَهَا سِتْرٌ وَأَفْرَغَتْ عَلَى رَأْسِهَا ثلَاثًا» قَالَ: «وَكَانَ أَزْوَاجُ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يَأْخُذْنَ مِنْ رُءُوسِهِنَّ حَتَّى تَكُونَ كَالْوَفْرَةِ»

Abü Salamah ibn ‘Abdur Rahman visited Hazrat ‘Aishah along with a foster brother of her. Her brother asked her about the Prophet’s bath after sexual intercourse. She called for a vessel of water equal to a Sa’ and took bath from it. There was a curtain between them and her. She poured water on her head thrice. Hazrat Abü Salamah further says: The wives of the Prophet would cut short their hairs till they appeared like Wafrah (the hair up to ear-lobes).

[17] Sharhun Nawawï ‘ala Muslim 4/4

[18] Sharhun Nawawï ‘ala Muslim 4/4

[19] Imdadul Fatawa 4/227-228

[20] Fathul Mulhim 3/116

[21] Musnad Ishaq ibn Rahawaih 2031

أَخْبَرَنَا وَهْبُ بْنُ جَرِيرٍ، حَدَّثَنِي أَبِي، عَنْ أَبِي فَزَارَةَ، عَنْ يَزِيدَ بْنِ الْأَصَمِّ: «أَنَّ رَسُولَ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ تَزَوَّجَ مَيْمُونَةَ وَهُوَ حَلَالٌ وَبَنَى بِهَا وَهُوَ حَلَالٌ، فَمَاتَتْ بِسَرِفٍ فَحَضَرَتْ جِنَازَتُهَا فَدَفَنَّاهَا فِي الظُّلَّةِ الَّتِي فِيهَا الْبِنَاءُ فَدَخَلْتُ أَنَا وَابْنُ عَبَّاسٍ، – وَهِيَ خَالَتِي – قَبْرَهَا، فَلَمَّا وَضَعْنَاهَا فِي اللَّحْدِ مَالَ رَأْسُهَا فَجَمَعْتُ رِدَائِي فَجَعَلْتُهُ تَحْتَ رَأْسِهَا فَأَخَذَهُ ابْنُ عَبَّاسٍ فَرَمَى بِهِ، وَوَضَعَ تَحْتَ رَأْسِهَا كَذَّانَةَ» قَالَ إِسْحَاقُ: حَجَرٌ، وَكَانَتْ قَدْ حَلَقَتْ رَأْسَهَا فِي الْحَجِّ، وَكَانَ مُحَمَّمًا.

Yazïd ibn Asam reports that Allah’s Prophet صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ married Maimünah (at Sarif) when he was not in a state of Ihram. Later, he had his first seclusion with her (at Sarif) in a state of non-Ihram. She died in Sarif (as well). I was present at her funeral. We buried her in a shaded region that had a construction. Ibn ‘Abbas and I – she was my mother’s sister – descended into the grave. When we had placed her in her side-chamber (lahd), her head turned to a side. I collected my cloak (rida) and placed it below her head as support. Ibn ‘Abbas took it out and placed it aside. He then put a soft stone below her head. She had shaved her head during Haj and her head was now black with short hair-growths.

4134 – أَخْبَرَنَا أَحْمَدُ بْنُ عَلِيِّ بْنِ الْمُثَنَّى، قَالَ: حَدَّثَنَا أَبُو خَيْثَمَةَ، قَالَ: حَدَّثَنَا وَهْبُ بْنُ جَرِيرٍ قَالَ: حَدَّثَنَا أَبِي، قَالَ: سَمِعْتُ أَبَا فَزَارَةَ يُحَدِّثُ، عَنْ يَزِيدَ بْنِ الْأَصَمِّ، عَنْ مَيْمُونَةَ أَنَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ «تَزَوَّجَهَا حَلَالًا، وَبَنَى بِهَا حَلَالًا، وَمَاتَتْ بِسَرِفَ، فَدَفَنَّاهَا فِي الظُّلَّةِ الَّتِي بَنَى بِهَا فِيهَا، فَنَزَلْتُ فِي قَبْرِهَا أَنَا وَابْنُ عَبَّاسٍ، فَلَمَّا وَضَعْنَاهَا فِي اللَّحْدِ مَالَ رَأْسُهَا، وَأَخَذْتُ رِدَائِي فَوَضَعْتُهُ تَحْتَ رَأْسِهَا، فَاجْتَذَبَهُ ابْنُ عَبَّاسٍ، فَأَلْقَاهُ، وَكَانَتْ حَلَقَتْ فِي الْحَجِّ رَأْسَهَا، فَكَانَ رَأْسُهَا مُحَمَّمًا» (صحيح ابن حبان ٤١٣٤)

[تعليق الألباني]: صحيح؛ [تعليق شعيب الأرنؤوط]: رجاله ثقات رجال الصحيح

 

[22] Fathul Barï by Ibn Hajar 3/565

[23] Ad Dirayah fï Takhrïji Ahadïthi-il Hidayah: 482

وَرَوَى ابْن حبَان فِي صَحِيحه من حَدِيث يزِيد بن الْأَصَم أَن مَيْمُونَة كَانَت حلقت رَأسهَا فِي الْحَج فَكَانَ محجما.

[24] Musnad Ahmad 6/492:

عبد الله بن عمرو يقول: سمعت رسول الله -صلي الله عليه وسلم – يقول: “سَيَكُونُ فِى آخِرِ أُمَّتِي رِجَالٌ يَرْكَبُونَ عَلَى سُرُوجٍ، كَأَشْبَاهِ الرِّجَالِ يَنْزِلُونَ عَلَى أَبْوَابِ الْمَسَاجِدِ نِسَاؤُهُمْ كَاسِيَاتٌ عَارِيَاتٌ، عَلَى رُءُوسِهِمْ كَأَسْنِمَةِ الْبُخْتِ الْعِجَافِ، الْعَنُوهُنَّ فَإِنَّهُنَّ مَلْعُونَاتٌ، لَوْ كَانَتْ وَرَاءَكُمْ أُمَّةٌ مِنَ الأُمَمِ لَخَدَمْنَ نِسَاؤُكُمْ نِسَاءَهُمْ، كَمَا يَخْدُمْنَكُمْ نِسَاءُ الأُمَمِ قَبْلَكُمْ”.

[25] Fathul Mulhim 12/171 by Muftï Taqï Uthmanï (b. 1943)

[26] Fathul Mulhim 10/173/174

 

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