QUESTION: What do the Muftis of the Sharī’ah say concerning this matter that amongst the youth in England nowadays there are many different hair-styles in vogue. Is this permissible? For example to completely shave part of the hair of the head and leave other parts or to trim the hair on the sides of the head and leave the hair in the middle of the head long. Are all of these styles permitted? What is the Islamic method of cutting the hair? ANSWER: بسم اللہ الرحمن الرحیم الجواب بعون الملک الوھاب اللھم ھدایۃ الحق والصواب To shave different areas of the head hair, for example to shave the hair of the centre of the head and leave the sides long or to shave the sides or to shave all the surrounding hair and leave a tuft of hair at the back of the head, is known as Qaz’ in Arabic and this is forbidden and opposes the Sunnah. This has been prohibited in the hadith: Sayyidunā ibn ‘Umar narrates that the Prophet (may the peace and blessings of Allāh be upon him) prohibited al-Qaz’. One of the narrators says I asked Nāf’i what is al-Qaz’? He replied: To shave part of the hair of the head of a child and leave a part. [Sahīh Muslim Hadith 5681] In the commentary of this hadith in Ashi’at al-Lumu’āt it is mentioned: “Qaz’ is to shave the hair of the head at different places even though outwardly the expression that has come in the explanation of Qaz’ is absolute but all the commentators have clearly mentioned this condition (that different areas of the head be shaved) and in the Fiqhī narrations this has also been mentioned in this way.” [Ashi’at al-Lumu’āt, Vol 3 Page 571] In al-Fatāwā al-Hindiyyah it is stated: “al-Qaz’ is makrūh (disliked) and it is the shaving of part [of the hair] such that another part is left the amount of 3 fingers.” [al-Fatāwā al-Hindiyyah Volume 5 pg 357] My master A’lā Hazrat the Imām of the Ahl al-Sunnah al-Imām Ahmad Ridā Khān (may Allāh cover him with mercy) mentions in al-Fatāwā al-Ridawiyyah that only two manners of head hair have been mentioned in the pure sharī’ah: “One is that hair should be kept all over the head and a parting should be made. This is the specific sunnah of the Master of the Messengers (may the peace and blessings of Allāh be upon him). Apart from in Hajj and for the need of performing Hijāmah (cupping) shaving the hair of the head is not established form the Prophet (may the peace and blessings of Allāh be upon him). The Prophet (may the peace and blessings of Allāh be upon him) was in Madīnah for ten years and he only shaved the hair of his head three times; the year of Hudaybiyah, the ‘Umrah of Qadā’ and the Farewell Hajj (according to that which Mullā ‘Alī al-Qārī relates in Jam’ al-Wasā’il from some of the commentators of al-Masābīh).” [Jam’ al-Wasā’il Fī Sharh al-Masā’il Volume 1 pg 82] Secondly shaving all the hair of the head was the habit of Sayyidunā ‘Alī (may Allāh ennoble his noble face), who would shave it all fearing that any hair might be left unwashed in ghusl. Apart from these [two], all other ways are opposite to the sunnah. These new modern styles, leaving a finger width of hair and when they grow beyond that to cut them, or to leave the front hair to grow and cut the hair from the back. Or to open the hair from the centre of the head to the forehead, or to shave the hair of the back crown of the head, to make a line of hair from the forehead to the back of the head, or to extend wide sideburns and make them hang on the cheeks or to blend them in with the beard, whether the rest of the head hair is shaved or not. These matters apart from opposing the Sunnah and being contrary to the manner of the righteous Muslims are mostly the invention of the disbelievers whose resemblance the Muslims should save themselves from. In Radd al-Muhtār it is stated: In al-Rawdah of Zandawaysī it is stated that the Sunnah concerning the hair of the head is either to grow it and part it or to shave it completely. [Radd al-Muhtār Volume 5 page 261] In this same Fatwā A’la Hazrat has mentioned that al-Qaz’ is prohibited. [al-Fatāwā al-Ridwiyyah Volume 22 pg 576] واللہ تعالی اعلم ورسولہ اعلم صلی اللہ علیہ وآلہ وسلم کتبہ ابو الحسن محمد قاسم ضیاء قادری Answered by Mufti Qasim Zia al-Qadri Translated by Mawlana Ibrar Shafi
Having love and admiration for the Kafirs and their ways is not a small issue, it is a dangerous thing which can lead to many more fitnahs, even to the extent of Kufr as we are seeing now in the form of perennialism. If such people did not have love for Kafirs and neither did they look up to the Kafirs, there would be no reason for them to begin labelling them as believers and considering their filthy false religions as acceptable and good.
They have forsaken the sunnah , the perfection of beauty, for the styles of the kuffar. May Allah open their perception and make them love the sunnah ﷺ .
Yes we do have bigger problems to solve however many youngster's who are the future of Ahle Sunnah are unaware of these issue's so they must be discussed.
I see all kinds of funky haircuts nowadays - even a Muslim brother walking into Masjid with sides totally shaved and too slicked back with brown streaks like a Nazi. However I guess we have bigger problems to solve than haircuts.
It is offensive to shave part of the hair of the head and to leave other parts of it unshaved. This is called qaza` in Arabic. “Shaving” refers to the complete removal of hair using a razor or something similar. Merely shortening the hair at certain locations and not shortening it at other locations does not fall under the definition of qaza` and is neither offensive nor unlawful in and of itself. Although cutting one’s hair in such a manner isn’t forbidden in and of itself, it may become unlawful for external reasons that return to one’s intention. For example, if one’s is styling one’s hair in a certain manner is to imitate someone who is not fit to be imitated–such as film and music stars that are known for their immoral conduct–the haircut would become impermissible because of this external factor. If, however, one is styling one’s hair in a particular manner merely because one likes the way it looks, then there is nothing wrong with it. And Allah Most High knows best. References: Tuhfat al-Muhtaj: Bab al-Udhiya al-Fatawa al-Fiqhiyya al-Kubra: Bab al-Ridda Is this right?
