Bismillahir Rahmaanir Raheem

 INTRODUCTION

This topic of discussion is one of many modern issues that have arisen due to the encounter of Islam with other, non-Islamic, cultures. One of the situations that arise is that Muslims eventually adopt the standards of these alien cultures in terms of their dress and appearance (among other things). Many (Muslim) men and women begin to believe that beauty is as seen on television, billboards and in magazines. True beauty, that of an ideal Muslim woman, is not marketed.  The result is that women undertake various measures and expenses in an effort to achieve what is (erroneously) defined as beauty by the modern world. Perhaps even more unfortunate is that many Muslim men expect and encourage their wives to match the appearance of television ‘stars’ and ‘models’. Among the measures and expenses undertaken by women in an effort to attain this ‘beauty’ is the fashion and styling of the hair.

Something that may be seen as insignificant, by us or the global society, is not necessarily insignificant in the sight of Allah and His messenger (صلّى اللّه عليه وسلّم).  As such, this issue in itself, that of women cutting (styling and fashioning) their hair, has been adopted as the primary focus of this article.

TAMPERING WITH THE CREATION OF ALLAH

Allah (سبحانه و تعالَى) has designed His creation in a brilliant and magnificent manner. Everything has been created with a special nature, with certain qualities, for a particular reason; all based on the great wisdom of Allah. As long as this arrangement and design is respected, no hardships or problems will be experienced. Everything can be used and utilized as intended by the Creator. Allah (سبحانه و تعالَى) revealed to us in the Quran that one of the schemes of Satan to lead human beings astray is to instigate them to tamper with this creation and design of Allah:

“He (Satan) said, ‘Surely, I will take an appointed share from your servants and I will lead them astray and I will tempt them with false hopes and I will command them whereby they shall slit the ears of cattle and I will command them whereby they shall alter the creation of Allah.’” (Surah Nisaa: 118-119)

Allamah Abu Hayyan Anduluusi (رحمة اللّه عليه), in his tafsir entitled ‘Bahrul Muheet’, comments saying that Satan will tempt people with something that seems small and insignificant at first, but which, nonetheless, Allah has not permitted ( like slitting the ears of cattle). When he wins their obedience and submission in small, seemingly insignificant, matters then gradually and with greater ease he will persuade them to tamper with Allah’s creation in more grave and serious ways. (Bahrul Muheet 3/370)

Furthermore, the commentators of the Quran explain that changes and alterations made to the body, hair and skin are classified as altering the creation of Allah and are, therefore, forbidden.

Hafiz ibn Kathir (رحمة اللّه عليه)  writes, ‘ Hassan Basri (رضي اللّه عنه)  says that this refers to tattooing…and in the Sahih (of Imam Bukhari) it is narrated from Abdullah ibn Masud (رضي اللّه عنه) that he said, “May Allah’s curse be on the tattooist and the tattooed; those that pluck their eyebrows  and those who have it done and those who file and space their teeth in an effort to beautify themselves, they are changing the creation of Allah”…then he said, “Shall I not curse those whom the Messenger of Allah has cursed while it is in the book of Allah!” That is, Allah’s statement, “Whatever the Messenger has ordered you with then obey and whatever he has prohibited you from then refrain from it.”’ (Tafsir ibn Kathir 1/727) In this hadith, making alterations to the creation of Allah has been cited as the primary reason for cursing these categories of people (Umdatul Qari 22/97)

Similarly, Allamah Aaluusi (رحمة اللّه عليه), author of ‘Ruuhul Ma’aani’ writes, ‘Included in this (change to the creation of Allah) are actions such as gouging out the eyes of old camel stallions ( an action done in Jahiliyyah), castration of slaves, tattooing, filing the teeth, sodomy…and all such similar actions.’ (Ruuhul Ma’aani 5/195)

Allamah Abu Hayyan Anduluusi (رحمة اللّه عليه) says, ‘Abdullah ibn Masud (رضي اللّه عنه) and Hassan Al-Basri  (رحمة اللّه عليه) have said that this refers to tattooing and similar actions that are done (to the body) in an effort to beautify oneself. Based on that, the hadith mentions the curse of the tattooist and the tattooed…they are changing the creation of Allah.’  He goes on to write, ‘based on its general purport it includes the manner in which Allah has made sexual desires in human beings, to be used in a particular way. Using such desires to fornicate or commit sodomy is altering the creation of Allah. Similarly, if an effeminate man shaves his beard and dons a veil or a young girl combs and styles her hair like that of a boy…(they are altering the creation of Allah).’ (Bahrul Muheet 3/368)

It can be seen that the meaning of this verse is very general. The fact that changes to one’s body and appearance are also included in the prohibition of changing the creation of Allah is accepted by all scholars of interpretation of the Quran. Among them are:

Imam Jaleel Muhyis–Sunnah Abu Muhammad Husain ibn Masud Baghwi (Tafsir Baghwi)

Imam Muhammad Fakhrudeen Razi (Tafsir Kabeer)

Imam Abdullah ibn Ahmad Nasafi (Madaariqu Tanzeel)

Allamah Jalaalud Deen Abdur Rahman ibn Abu Bakr Suyuti (Durrul Manthoor)

Shaykh Ahmad ibn Muhammad Sawi Maliki (Hashiyatus Sawi ala Jalalain) and

Allamah Doctor Wahaba Zuhaili (Tafsir Muneer).  (رحمة اللّه عليهم)

OTHER SHARI’ ISSUES

An additional concern is that when a woman cuts her hair short, she, undoubtedly, adopts a degree of resemblance to a man. This is why such hairstyles are generally termed a ‘boy cut’. Imam Bukhari (رحمة اللّه عليه) has narrated a hadith of Abdullah ibn Abbas (رضي اللّه عنه) wherein he says that ‘the Messenger of Allah (صلّى اللّه عليه وسلّم) cursed the men who took resemblance to women and the women who took resemblance to men.’ According to Allamah Badrudeen Aini (رحمة اللّه عليه), ‘this resemblance occurs in clothing and dress, means of beautification and adornment, etc., which are specific to one gender; for example, necklaces, jewellery and hijab/veils for women, and the turban for men. It also occurs in actions, speech, tone of voice, body language, etc. If someone has these qualities naturally (i.e. if a man has some feminine qualities or a woman has some masculine qualities) they should endeavour to break these habits gradually. If they fail to do so and are contented with the way they are, they would be blameworthy and sinful.’ (Ummdatul Qari 22/63)

As to what is considered a masculine hairstyle, ‘certainly in the Messenger of Allah (صلّى اللّه عليه وسلّم) is a perfect example’. The narrations concerning the hair of the Noble Messenger (صلّى اللّه عليه وسلّم) vary due to the various times it was witnessed (for example, when he had recently cut his hair as opposed to when he did not cut it for some time). The longest length the Prophet (صلّى اللّه عليه وسلّم) is recorded to have worn his hair is to the shoulders.

Baraa ibn Aazib (رضي اللّه عنه) narrated that ‘the Messenger of Allah (صلّى اللّه عليه وسلّم) was of medium stature had broad shoulders; he had a thick jumma (hair extending to the shoulders) that was so thick, it would also touch his earlobes…’

Similiarly he (Baraa ibn Aazib) narrated, ‘I have not seen a person with a limma (hair extending to the earlobes and shoulders) in a red garment more handsome than the Messenger of Allah (صلّى اللّه عليه وسلّم). He had hair that would reach his shoulders, his shoulders were broad and he was neither short nor tall.’

Both hadith have been narrated by Imam Tirmidhi (رحمة اللّه عليه) in his Shamaail (hadith no. 3 and 4). The explanations of jumma and limma are taken from Mawaahidul Laduniyya ala Shamaail Muhammadiyya (pg.35) by Faqeeh Ibraheem ibn Muhammad Bajuuri (1277 h.); it also appears in Mirqaatul Mafatih (10/464).

Cutting and styling the hair is actually a practice of non-Muslims. When a woman begins to interfere with her hair, she will inevitably take resemblance to them (non-muslims). Abdullah ibn Umar (رضي اللّه عنه) narrated that the Prophet (صلّى اللّه عليه وسلّم) said, ‘Whoever adopts some resemblance to a people, he/she is from amongst them.’ (Sunan Abu Dawud, hadith 4031) Allamah Abu Tayyib Adheem-Abaadi (رحمة اللّه عليه) writes in his commentary ‘Awnul Mabood’ that Allamah ibn Taymiyyah (رحمة اللّه عليه) says, ‘the least that this hadith indicates to is the prohibition of taking resemblance to them (non-muslims)…’ (Awnul Mabood 11/46)

In a hadith collected by Imam Tabrani (رحمة اللّه عليه) in his Mujam-as Sagheer, The Prophet (صلّى اللّه عليه وسلّم) is recorded to have ‘prohibited free women from shoulder-length hair…’ {Allamah Haithami (رحمة اللّه عليه) has said that this hadith appears in both Jami’il Kabeer and Sagheer and that the narrators of Jami-is Sagheer are all reliable (Majmouz Zawaaid 5/221)}

Allamah Azeezi (رحمة اللّه عليه) says in his commentary of Jamius Sagheer, entitled Asiraajul Muneer, ‘The woman is prohibited from letting her hair hang on her shoulders due to its resemblance to men.’ (3/390)

EXCEPTIONS THAT ARE ALLOWED IN SHARIAH

Allamah Aaluusi{ رحمة اللّه عليه}  (author of Ruhuul Ma’aani) has written that changes such as circumcision, dying and trimming what is beyond a fist-length from the beard, etc. are exempted. (Ruuhul Ma’aani 5/195) This shows that those changes that have been allowed or encouraged by the Sharia do not constitute tampering with the creation of Allah. The author of ‘Anwarul Bayan’ has also explicitly mentioned this point. (1/644)

Allamah Aini (رحمة اللّه عليه) points out that in the hadith the Prophet (صلّى اللّه عليه وسلّم) has cursed ‘…those who file or space their teeth in an effort to beautify themselves…’ This, he says, shows that such changes which are necessary, due to illness, etc., are exempted from the prohibition of changing the creation of Allah. (Ummdatul Qari 19/325)

Imam Nawawi (رحمة اللّه عليه) says, “This action (plucking the eyebrows/facial hair) is impermissible except if a beard or moustache grows on the face of a woman (or any other hair that does not naturally appear for women); it will not be impermissible to remove it but rather it will be desirable to do so (so that she does not take resemblance to men). {Minhaaj 14/406}

It can be deduced from the above that it is impermissible for the woman to cut her hair as well as for any human being to make changes to their appearance except if there is sound Shari’ (legal) evidence that permits such change or if it is done due to a valid medical reason.  The changes that are allowed for women therefore are: removing the beard or moustache, shaving the legs/chest/back, removing pubic hair and hair of the armpits, and cutting the nails.

The woman should allow her hair to grow naturally (long). If it is not a major medical condition, for example, common split ends, a woman may cut the allowed, finger-tip length off the edge of her hair in order that her hair will grow healthy and long. There is no allowance in Sharia for the woman to cut more than a finger-tip off the edge of her hair and she is permitted to do so to come out of Ihram of hajj/umrah. Even if a woman has a valid excuse and needs to cut her hair, she should not misuse the opportunity by cutting her hair shorter than necessary (to the extent that she resembles men) nor should she style it in the manner of non-Muslims.

THE VERDICTS OF THE FUQAHA

The great jurist Allamah Abu Laith Samarqandi (رحمة اللّه عليه) writes in his Nawaazil that Imam Abu Bakr Iskaaf (died 333 H) (رحمة اللّه عليه) was asked about a woman that cut her hair. He said, ‘She must seek forgiveness from Allah, repent and never do it again.’ He was then asked, ‘What if her husband permitted her to cut her hair?’ He replied, ‘There is no obedience to any creation wherein the disobedience of the Creator is involved.’ The person then asked, ‘Why is it not permissible for her to cut her hair?’ He said, ‘Because in so doing she will cause herself to resemble men; The Prophet (صلّى اللّه عليه وسلّم) said, “Allah has cursed the women who adopts resemblance to men and the men who adopt resemblance to women;” and because the hair of women is like the beard is to men, just as it is not permissible for a man to cut his beard, similiarly, it is not permissible for the woman to cut her hair’. Shaykh Abdul Hai Lakhnawi (رحمة اللّه عليه) has also mentioned and agreed with this.  (See Majmu’atul Fatawa 2/295).

Allamah Tahir in Ahmad (رحمة اللّه عليه) (died 542 H) says that ‘if she cuts her hair she must seek forgiveness from Allah.’ (Khulaasatul Fatawa 2/52)

Allamah ibn Nujaym (رحمة اللّه عليه) (died 970 H) says in Al-Ashbaa wa Nadhaa’ir, ‘It is not permissible for a woman to cut her hair even if her husband permits her. Sayyid Ahmad Himawi {رحمة اللّه عليه} (died 1098 H) adds, ‘the author of Bazzaaziyya (Imam Kirdari (died 827 H){رحمة اللّه عليه}) says, “She must seek forgiveness from Allah.” (Ghamzu Uyuunil Basaair Sharhul Himawi ala Ashbaa wa Nadhaair 2/14)

Allamah Haskafi {رحمة اللّه عليه} (died 1088 H) states in Darrul Mukhtaar that ‘the woman who cuts her hair is sinful…’

The seal of the Hanafi Jurists, Allamah ibn Abideen Shami {رحمة اللّه عليه} (died 1252 H) writes in his magnum opus that, ‘the primary cause of this prohibition is resemblance to men as in the prohibition of a man shaving his beard {the primary cause is his resembling a woman}. (Haashiyatu Ibn Abideen 6/407)

Note that while one of the primary causes of the prohibition of a man shaving his beard is his resemblance to women, it is well known that even if a man shaves his beard (which is shorter than a fist-length) in a manner that he does not resemble a woman, it is still haram (due to other evidences in Sharia). Similarly, although one of the primary causes for the prohibition of cutting the woman’s hair is her resembling men, even if she cuts it in a manner that she does not resemble men it will be prohibited due to the other mentioned evidences in Sharia.

MEN’S HAIR

A doubt may arise in the minds of some as to why such focus has been placed only on the hair of women while the evidence seems to indicate that the same ruling should be adopted generally, that is, for both men and women. The reality of this matter is that the ruling differs in some degree between men and women and they have been treated distinctly in Sharia; i.e there is shari’ evidence that permits the cutting of the hair for men. For hajj/umrah men terminate the state of Ihram by shaving/trimming their hair whilst women are instructed only to clip a bit off the edge.

Abdullah Ibn Abbas (رضي اللّه عنه) narrates that the Messenger of Allah (صلّى اللّه عليه وسلّم) said, ‘It is not for the women that they shave their heads (to come out of Ihram), they only have to shorten it (a bit).’ (Sunan Abu Dawud, hadith 1985) Had women been permitted to cut their hair to any desired length, they would have, most obviously, been given this option also on such a special occasion.

The Prophet (صلّى اللّه عليه وسلّم) kept his hair up to shoulder-length and although he did not cut it very short except for hajj/umrah, he permitted his (male) Sahabah to shave their heads.

Abdullah ibn Umar (رضي اللّه عنه) narrated that the Prophet (صلّى اللّه عليه وسلّم) saw a young boy with some of his hair shaven and some of it left (as it was). He (صلّى اللّه عليه وسلّم) said, ‘shave off all of it or leave all of it (i.e. cut it at one level).’ (Sunan Abu Dawud, hadith 4195)

Mulla Ali Qari (رحمة اللّه عليه) comments saying, ‘In this (hadith) is an indication that it is permissible to shave the head outside of hajj and umra and that men have the choice of shaving their head or leaving it; but that it is best for them not to shave it except for hajj and umrah as the Prophet (صلّى اللّه عليه وسلّم) and (many) of his companions would do.’ (Mirqaatul Mafaatih 8/278)

Men are thus allowed to keep their hair at various lengths; however, they should not adopt any hairstyle that has been taken as a fashion and style of non-Muslims or a hairstyle that causes them to resemble women.

While, just as a woman must grow her hair long, a man must grow his beard, he is allowed to trim from it what is beyond a fist-length because this has been narrated in hadith (see Mishkaatul Masaabih, Hadith 4439). However, no such allowance has been made for women (that they may cut their hair as long as it is beyond a certain length). Therefore the most the women are allowed to take from their hair is a bit off the end (about the length of the finger-tip) and this should only be done for terminating Ihram for hajj/umrah or to enable the hair to grow back healthier; it should not be done so often that her hair becomes short and the purpose (of growing it long) is defeated.

THE HADITH OF ABU SALAMA (رضي اللّه عنه)

Imam Muslim (رحمة اللّه عليه) narrates that Abu Salama ibn Abdur Rahmaan {رضي اللّه عنه} (Aisha’s brother) said, ‘Aisha’s foster brother and I went to Aisha (رضي اللّه عنها) and asked her about the manner in which the Prophet (صلّى اللّه عليه وسلّم) would take ghusl (the ritual bath) from major ritual impurity. She called for a utensil … and she performed the ritual bath behind a cloth. She poured water on her head three (3) times.’ He continued to say, ‘The wives of the Prophet (صلّى اللّه عليه وسلّم) would take of their hair till it reached the earlobes (termed ‘wafara’).’ {Sahih Muslim, chapter concerning the recommended amount of water for ritual bath…}

The wording of this hadith has led some people to believe that it means they would cut their hair short until it reached their earlobes. Scholars have given different explanations of this hadith. The great scholar Shaikhul Islam Allamah Shabbeer Ahmad Uthmani (رحمة اللّه عليه) (author of Tafsir Uthmani) after taking all divine text (nusoos) into consideration has provided a very clear and appropriate explanation. He writes, ‘In my view, the meaning of the hadith is that the wives of the Prophet (صلّى اللّه عليه وسلّم) would gather their loose hair and wrap it on their nape or above their heads without actually plaiting it, so it would be wrapped even shorter than the ears, just as the old women do in our times and all women when they are bathing. (This is done because) when the hair is loose it is difficult for water to reach the body beneath the hair. As to why Abu Salama (رضي اللّه عنه) thought it important to explicitly mention this, it is because he was casually drawing attention to the fact that they were not screened off from seeing Aisha’s head and how she was performing the bath  (They were both mahrams of Aisha).’ (Fathul Mulhim 3/156)

In fact, another hadith which is also recorded by Imam Muslim (رحمة اللّه عليه) and narrated by one of the blessed wives of the Prophet (صلّى اللّه عليه وسلّم) herself, shows that the wives of the Prophet (صلّى اللّه عليه وسلّم) kept long hair.

Umm Salamah (رضي اللّه عنها) narrated, ‘I asked (the Prophet (صلّى اللّه عليه وسلّم), “O Messenger of Allah! I am a woman who plaits her hair; do I have to open my plaits when taking ghusl (ritual bath)?”  He (صلّى اللّه عليه وسلّم) said, “No, it will be sufficient for you to pour (water) on your head three times, then pour water over the rest of your body, you will become clean.” (Sahih Muslim, Chapter concerning the law of the plaited hair of a woman who takes ritual bath) Umm Salamah’s hair therefore, had to be long enough to enable her to plait it. One can also understand from this that Islam has made it very easy for the woman to maintain long hair. Therefore, one’s hair being ‘difficult’ to maintain is not a valid excuse to have it cut. Rather, with the technology of our times, it has become even easier than it was long ago.

CONCLUSION

The conclusion is that it is impermissible for a woman to cut her hair as it entails altering the natural creation of Allah. In most cases, such a woman also falls into the category of those women who take to resembling men as well as those who resemble non-Muslims, both of which have been prohibited. Even if a woman believes that she is not cutting her hair in a manner that resembles men or the hairstyles of non-Muslims, she will still be committing the sin of tampering with the creation of Allah. On the other hand, there is no real cost to leaving off this action. The primary reason for cutting and styling the hair is to beautify oneself. This beauty is only skin deep and has no worth in the sight of Allah. In any case, the husband that protects his gazes from haram sights will find attraction in his wife without the need for any such measures. The Muslim woman, as well, should be content and pleased with the manner Allah (سبحانه و تعالَى) has chosen to create her.

May Allah open our hearts and make us among those who adhere to His deen in its entirety. Ameen.

و الّله اعلم