At Tayaamun in wearing clothes and other similar actions

The basis of this principle is the hadeeth narrated by Aaisha in which she
said, "The Messenger of Allah loved to use his right (side [by beginning
with it, or using it only]) in purifying himself, in combing his hair and in
putting on his shoes". (Related by Bukharee 5854)
At Tayaamun includes beginning with the right side when wearing
clothes and with the left when removing them.
Note: At Tayaamun has been discussed in detail earlier on in the course,
please revise earlier chapters.
The Sunnah way for wearing shoes
To follow the Sunnah of the prophet, one should begin with wearing the
right shoe first. And when removing the shoes one should remove the
left shoe first. Abu Huraira reported that the Messenger of Allah said,
"When one of you puts on his shoes, the let him begin with the right
(foot); and when he removes (them), then let him begin with the left
(foot). The right is the first of them when shoes are put on, and the last
of them when shoes are taken off "(Related by Bukharee 5856, Muslim
2097 and others)
Note: It is disliked to wear only one shoe and walk around. Abu Huraira
reported that the Messenger of Allah said, "If the boot strap (or sandal
thong) of one of you breaks, then let him not walk in the other (boot,
shoe or Sunday until he fixes it." (Related by Muslim 2098, Ahmad 9199
and An Nassaaee 5369)
Abu Huraira also related that the Messenger of Allah said, "Let no one
from you walk in one shoe; either one should be barefooted in both feet
or attired with shoes in both feet." (Related by Bukharee 5855, Muslim
2097 and others)
An Nawawee stated "scholars have stated the following : the reason is
that, by walking with one shoe only, one is forced to walk with an

artificial limp, making him look crippled in some was and this is contrary
to the dignity one should have in his posture. Furthermore, by walking
with one shoe on only, one will find it difficult to walk to the degree that
he might trip (thus endangering himself)"
Note to the sisters: Shaykh Ibn Baaz mentions that wearing high heels is
Makrooh at the very least as it involves deceit; they are worn to make a
woman look taller than she really is. Furthermore, they pose a danger to
the woman, as she may fall. And, they are harmful to a womans health,
as has been stated by the doctors. (Majmoo Fataawa wa Maqaalaat lilShaykh Ibn Baaz, 6/397)
It has been mentioned that continuous wearing of high heels
significantly affects one's natural posture and spine.
Supplications related to clothing
1)
Abu Saeed Al Khudree said, "When the Messenger of Allah
would wear a new garment, he would mention it by name, either
a shirt or a turban, after which he would say,
''

"O Allah, all praise is to You, Who has clothed me with this it (the
garment), I seek Your blessings of it and the blessings of what it is
made, and I seek protection and Your refuge from all evil of it and the
evil of that which it is made " (Related by At Tirmidhee 1767 and
Aboo Dawood [the wording here is from this narration] and Al
Albaanee ruled his narration authentic)
2)
Mu'aadh Ibn Anas reported that the Messenger of Allah
said, "And whosoever wears a garment and then says,

"All praise is to Allah, Who has clothed me with this garment and
provided it for me, with neither power nor might from myself" he is
forgiven his previous sins." (Related by Aboo Dawood 4023 and Al
Albaanee graded it Hasan)

It is recommended to say the following when one sees someone wearing

something new:
1)
Umar reported that the Messenger of Allah once saw a
white shirt upon Umar amd said, "This garment of yours is
(recently) washed or new?" Umar said, "Rather, it is (recently)
washed." The Prophet said,

"Wear anew, live commendably, and die a matyr." (Related by
Ahmad 5588 and Ibn Maajah 3558 [the above wording is from his
narration] and Al Albaanee ruled it authentic)
Note: Although "Wear anew" is worded as an imperative, the
intended meaning is not a command, but rather a supplication with
which the Prophet invoked Allah to provide Umar with a new
garment.
Umm Khaalid Bint Khaalid Ibn Sa`eed said, "A number of
garments were brought to the Prophet, and among them was a
small, black Khameesah (a garment that is striped with silk or
wool). He then said, 'Who do you think we should clothe with
this?' The people remained silent, and then he said, 'Bring me
Umm Khaalid (who was a little girl at the time).' She was carried to
him, after which he took the Khameesah with his hand and attired
her in it. And he said,

"May you wear it out and Akhalqee (an expression that is intended as
a supplication for long life, until the clothes are worn out and end up
in tatters). It had a green or yellow emblem on it, and he said, 'O
Umm Khaalid, this is Sanaa; Sanaa is Habashiyyah for good.'" (Related
by Bukharee 5823 and others)
2)

Note: The prophet used her Kunyah (umm Khalid) when addressing
her even though she was a child. When a kunyah is used either for an
adult who has no children or for a child it has figurative connotations.
By calling a child by their kunyah, one likens them to adults, thus
making them feel a sense of dignity and importance.
Colors of clothes

The basic principle regarding colors of clothes for men and women is
that all colors are permissible except where there is a sharee text
forbidding a certain color for men or for women. There are sharee texts
which encourage the wearing of certain colors and forbid the wearing of
other colours, such as the following:

White: It is recommended to wear white clothing

Abu Dharr said: I came to the Prophet and he was wearing a white
garment and was asleep. I came back to him (later), and he had
woken up (Reported by al-Bukhaari in his Saheeh, in a chapter he
named 'Baab al-Thiyaab al-Beedh' [Chapter on white clothes])
White is a color recommended (mustahabb) for the living to wear
and for the dead to be shrouded in, as was stated in the hadeeth
narrated by Ibn Abbaas, who said: The Messenger of Allah said:
Wear your white clothes, for they are the best of your clothes, and
shroud your dead in them. (Reported by Abu Dawood 4061 and
classed as saheeh by al-Albaani in Ahkaam al-Janaaiz [p. 82])
White is also the preferred color for mens ihram.

Black: The aforementioned hadeeth of Umm Khalid indicates that

it is permissible to wear black and that there is nothing makrooh
in doing so).

Black is permissible for both men and women alike. A common

misconception regarding this color is the practice of deliberately wearing
black at times of bereavement, which stems from imitating the
Christians. Shaykh Muhammad ibn Saalih al-Uthaymeen said: Wearing
black at times of bereavement is a false symbol that has no basis. At
times of bereavement people should do what is commanded in Islam,
which is to say Innaa Lillaahi wa inna ilayhi raajioon. Allaahumma ajirni
fi museebati wakhluf li khayran minhaa (Truly! To Allah we belong and
truly, to Him we shall return. O Allah, reward me for my calamity and
compensate me with something better than it). If a person says this
with faith and the hope of reward, Allah will reward him for that and will
replace what he has lost with something better. He also said:
Allocating certain clothes for mourning is an act of bidah (innovation)
in our opinion, and because it could indicate that a person is discontent
with the decree of Allah. (Fataawa Islamiyah, 3/313)

Green: Wearing green colored garments is something preferable.

It has been related that the Prophet used to wear green garments. Ab
Ramthah said: I saw the Prophet giving a sermon while wearing a green
cloak. [Related by al-Tirmidhi who said, this is a ghareeb hasan hadeeth,
and by al-Nisaai, 5224]
Ya`laa bin Umayyah said: The Prophet circumambulated the Ka`bah
while wearing a green cloak. (Sunan al-Tirmidhee and Musnad
Ahmad with an authentic line of transmission)
It appears that this cloak was not solid green, rather it comprised of
green stripes. Ibn al-Qayyim explained that this type of cloak: is the
one which contains green stripes.
Ibn Battal says: Green clothing is the manner of dress of the people of
Paradise, which gives it a measure of distinction. He states this in
reference to the verse of the Qur`aan: And they will wear green garments of
fine silk and heavy brocade. [Surah al-Kahf: 31]
Imam al-Shawkaani concurs, saying: It is preferred to wear green
because it is the dress of the people of Paradise, it is the most pleasant
to behold, and is among the best looking to people.
Red: It is unlawful for men to wear clothes that are solid red.
Abdullah Ibn Al Aas said, "The messenger of Allah saw upon me two
Mu`asfar garments (a Mu`asfar garment is one that is dyed in yellow but
Ibn hajr said 'most Mu'asfar garments are dyed in red) and he said,
'Verily, these are from the garments of the disbelievers, so do not wear
them."
In another narration it is worded thus: "The Messenger of Allah saw
upon me two Mu'asfar garments and he said, 'Did your mother order
you to (wear) these?' I said, 'I will wash them.' He said, "Rather, burn
them."' (Related by Muslim 2077, Ahmad 6477 and An Nasaaee 5316)
The question posed by the Prophet, "Did your mother order you..?"
means that he was wearing something that was specific for woman.
Some scholars have said that the reason why the Prophet ordered him
to burn the clothes was to punish him and make an example of him, so
that others would not make the same mistake.

There were several suggestions as to why men are forbidden to wear

red, including the following:
because it is the dress of the disbelievers, so forbidding it is a way
of discouraging the imitation of the Non Muslims
because it is the adornment of women, so forbidding it is a way of
discouraging the imitation of women
because it is a sign of vanity
The prohibition applies only to garments that are dyed completely
red. Garments that contain another color such as white, black, etc.
are not forbidden. Al-Baraa' Ibn Aazib said: The Prophet was of
average height. I saw him wearing a red robe, and I have never seen
anything better than it. (Reported by al-Bukhaari, 5901 and others)
The Yemeni hullah usually has stripes of red and another color, it is
not pure red.
Ibn al-Qayyim, said: The hullah (red robe) consists of an izaar and a rida
(lower and upper garments) It is a mistake to think that it was pure red
and not mixed with any other color. The red hullah is two Yemeni
garments woven with red and black stripes like all the other Yemeni
garments But pure red is emphatically forbidden. . (Zaad al-Maaad,
1/139)
Ibn Hajr related in Al Fath seven opinions on this matter: He said, "The
seventh view: the prohibition applies specifically to clothing that is
completely dyed in red; it therefore does not apply to a garment that,
though it has some redness in it, has other colors such as black or
white in it as well. This view takes into consideration those narrations
that mention the Prophets red robe; it is a well known fact that
Yamaaniyyah garments (the Prophet was wearing one such garment)
would have streaks of red as well as other colors on them."
Men wearing rings
It is permissible for men to wear rings made of silver or any other metal
with the exception of gold. It is also recommended to wear the ring on
the little finger. Anas said, "The Prophet made a ring and he said, 'Verily,
we have taken a ring and have made an inscription on it, and let no one
make the same inscription (on his ring).'" (Related by Bukharee 5874,
Muslim 2092 and others)

In another narration, the Prophet forbade the practice of wearing a ring

on the middle or index finger. Alee said, "He (the Prophet) forbade me
from wearing my ring on this (finger) or on the one next to it (i.e. the
middle finger and the index finger) and Aasim (one of the narrators)
didn't know which two fingers were being referred to." (Related by
Muslim 2078 and Abu Dawood 4220, the part about the narrator being
unsure about which fingers were being referred to is specific to Aboo
Dawoods narration)
Scholars however do differ regarding which hand the ring should be
worn on. An Nawawee clarified this issue saying, "As for the ruling of
jurists in this issue, they unanimously agree that it is permissible to wear
a ring on both the right and left hand and that it is not disliked to wear a
ring on either hand. What they disagree about is whether it is better to
wear a ring on one's right hand or left hand. There is nothing conclusive
in the matter, for many of our pious predecessors would wear rings on
their right hands, while many other of our pious predecessors would
wear them on their left hands."
Using fragrance
Fragrance is a kind of adornment that purifies and comforts the soul,
and of all people the Messenger of Allah exuded the best kind of
fragrance. Anas said, "I have never touched any silk or Deebaj (a kind of
silk) that was softer than the hand of the Prophet, and I have never
smelled any fragrance or scent that was better than the frangrance or
scent of the Prophet." (Related by Bukharee 3561)
It is recommended (mustahabb) for men to use perfume on all
occasions, and it is particularly mustahabb on Fridays and Eid, when
people gather in mosques and prayer-places. Amr Ibn Sulaim AlAnsaari said: I testify that Abu Said said: I testify that Allahs
Messenger said: "It is an obligation on every adult to take a bath on
Friday, to use the Siwaak and to apply perfume if he could find
some". Amr said: As for taking a bath, it is indeed an obligation but
as for using the Siwaak and applying perfume, Allah knows about
that. This is, however, what I was told. (Narrated by: Al-Bukhaari
779, Muslim 846, and others)

Similarly it is mustahabb and recommended for a woman to wear

perfume for her husband, as it helps to increase love between the
spouses, when each of them pays attention to what the other likes.
Al-Mannaawi said: "As for putting on perfume and adorning herself for
her husband, it is required and is something that is liked. One of the wise
men said: For a woman to adorn herself and put on perfume for her
husband is one of the strongest causes of love and affection between
them, and wards off dislike and disdain, because the eye is the pioneer
of the heart; if the eye looks at something attractive, the message will
reach his heart and love will be created, but if it looks at something ugly
or that it does not like of outfits or garments, that that message will
reach the heart and dislike and disdain will be created. Hence the advice
that Arab women gave to one another was: Beware of letting your
husband see anything that does not please him or letting him smell
anything from you that he finds off-putting". (Fayd al-Qadeer [3/190])
In general terms both men and women are equally permitted to use
apply fragrance. However in certain situations wearing fragrance is
forbidden.
1) A woman may not use perfume if she is still in mourning (which

lasts for four months and ten days) after her husband death. Umm
Atiyyah said, "We would be forbidden from mourning over the
dead for more than three days, except for a husband, (in which
case the period of mourning was) for four months and ten (days):
(during that period) we would not use kohl, we would not apply
perfume, and we would not wear a dyed garment except for the
'Usb garment (a special kind of garment from Yemen).." (Related
by Bukharee 313, Muslim 938 and others)
2)
It is Haraam and a major sin for a woman to apply perfume
with the aim of letting non Mahrams smell it. Abu Moosa Al
Asharee reported that the Prophet said: If a woman puts on
perfume and passes by people so that they can smell her
fragrance, then she is a fornicator. (Narrated by Abu Dawood
(4173) and al-Tirmidhi (2786); classed as saheeh by Ibn Daqeeq alEid in al-Iqtiraah (126) and by Shaykh al-Albaani in Saheeh alTirmidhi)

Al-Mannaawi said: She is a fornicator means: she is exposed to zina

(adultery), and implementing the means that lead to it and calling unto
those who seek it. Hence she is called an adulteress in a metaphorical
sense, because desire may prevail and real zina may take place.(Fayd
al-Qadeer [1/355])
Even if a woman does not intend to wear perfume for strange men to
smell and be tempted with, it is still Haraam for her to apply fragrance if
she thinks it most likely that she will pass by men (non mahaarim) who
will smell her perfume. Allah says,

and tell the believing women to lower their gaze (from looking at forbidden things), and
protect their private parts (from illegal sexual acts, etc.) and not to show off their
adornment except Only that which is apparent (like palms of hands or one eye or both
eyes for necessity to see the way, or outer dress like veil, gloves, head-cover, apron, etc.),
and to draw their veils All over Juyubihinna (i.e. their bodies, faces, necks and bosoms,
etc.) and not to reveal their adornment except to their husbands, their fathers, their
husband's fathers, their sons, their husband's sons, their brothers or their brother's sons,
or their sister's sons, or their (Muslim) women (i.e. their sisters In Islm), or the (female)
slaves whom their Right hands possess, or old male servants who lack vigour, or small
Children who have no sense of the shame of sex. and let them not stamp their feet so as to
reveal what they hide of their adornment. and All of You beg Allh to forgive You all, O
believers, that You may be successful.(24:31)

Allah commands women to hide their adornments from strange men,

and undoubtedly fragrance is from a woman's adornment so is included
in this command.
In earlier chapters the ahadeeth wherein the Prophet forbade woman
from attending the Masjid wearing perfume were mentioned. If the
Prophet forbade woman wearing perfume when they were attending
the Masjid due to the possibility that their smell will attract and tempt
the men who may come into close proximity with her, what can be said
about attending gatherings and the marketplace emitting such aromas.
If a woman thinks it most likely that her fragrance will not reach strange
men, (such as if she is going out in her husbands car on a trip to an
isolated place, or to visit her family, or she is going out in her husbands
car to a gathering for women only, etc) then there is nothing wrong with
her using perfume, because the reason for the prohibition, (which is that
the fragrance might reach other men), does not apply.
It was narrated that Aaishah said: We used to go out with the Prophet
to Makkah, and we would apply perfume to our foreheads when
entering ihraam, then if one of us sweated it would run down her face,
and the Prophet would see it but he would not rebuke her. (Narrated by
Abu Dawood 1830 and classed as hasan by al-Nawawi in al-Majmoo
[7/219] and as saheeh by al-Albaani in Saheeh Abi Dawood)
This is to be understood in the light of the conditions that were known in
earlier times, when the caravan of women was separate from that of
men, or the women would be in their howdaj (The hawdaj is a small type
of tent, placed on top of the camel wherein the women would
sit) and did not mix with men or pass by the places where they were.
Shaykh Abd al-Azeez ibn Baaz said: It is permissible for her to apply
perfume if she is going out to a place of women and is not going to pass
by men in the street. (Majmoo al-Fataawa [10/40])
It is impermissible for both men and women to use
fragrance in the state of Ihraam for Hajj or Umrah. Ibn Abbass
3)

reported an account of a pilgrim who was killed as a result of an

accident with his camel. The Prophet gave the following
instructions regarding his corpse: "And do not apply any fragrance
on him (because he will be raised in the same state that he died
upon i.e. upon the state of being a pilgrim and a person in that
state is not allowed to wear any fragrance.)" (Related by Bukharee
1850, Muslim 1206 and others with different wordings)
In another narration reported by Ibn Umar a man asked about those
garments that a Muhrim (someone in the state of Ihraam) is allowed
to wear. He said, "And do not wear any garments that have been
touched in the least by saffron or Al Wars (a plant that is known for
its pleasant odour)." (Reported by Bukharee 313, Muslim 938 and
others)
The Sunnah pertaining to a person's hair
Grooming
It is Sunnah for a man to both groom and clean his hair, taking care
that it does not become dirty or dishevelled. Jaabir ibn Abdullah
related that "When the Prophet once visited us in our home, he saw
a man with dishevelled (hair), he then said, "Could he not have found
something to comb his hair with?" And he saw a man who was
wearing dirty clothes, he then said, "Could he not have found
something to wash his clothes with?" (Related by Ahmad 14436,
Aboo Dawood 4062, An Nasaaee 5236 and Ibn Hajr graded Aboo
Dawood's and An Nasaaee's narration Hasan and Al Albaanee graded
them authentic)
However this does not mean that a man spends an extravagant
amount of money and time grooming his hair; as this is a trait unique
to women and men should not imitate woman in this regard.
Abdullah Ibn Mughaffal reported that the Prophet forbade the
practice of combing one's hair unless it is at reasonable intervals.
(Related by Ahmad 16351, At Tirmidhee 1756, Abu Dawood 4159 and
Al Albaanee declared his narration authentic)

Shaving one's hair (becoming bald)

The ruling for shaving one's hair depends on the situation. In general
terms, it should be known that it is preferable to grow one's hair until
it reaches the flesh of one's ears, for that is how the Prophet kept his
hair. Al Baraa Ibn 'Aazib said, "The Prophet was of medium height. He
was broad shouldered, and he had hair that reached the flesh of his
ears."(Related by Bukharee 3551 and others)
It is compulsory to shave one's hair (Halq) or cut it short (Qasr) during
hajj and umrah to exit the state of Ihraam (for men). Women should cut
about an inch of hair from the bottom of their plait. Abdullah ibn
Umar narrated that Allah's Apostle said, "O Allah! Be merciful to those
who have their head shaved." The people said, "O Allah's Apostle! And
(invoke Allah for) those who get their hair cut short." The Prophet said,
"O Allah! Be merciful to those who have their head shaved." The people
said, "O Allah's Apostle! And those who get their hair cut short." The
Prophet said (the third time), "And to those who get their hair cut
short." Nafi' said that the Prophet had said once or twice, "O Allah! Be
merciful to those who get their head shaved," and on the fourth time he
added, "And to those who have their hair cut short." (Narrated by Al
Bukharee 2:785)
Similarly, if one has a hairstyle that imitates the Non Muslims, and if the
only way to remove this hairstyle is by shaving one's self bald, then it is
compulsory for him to do so.
It is also forbidden to shave one's self bald with the intention of Ibaadah
(worship) with the exception of Hajj and Umrah, which is practiced by
among certain Sufi circles.
Similarly, it is recommended to shave a baby's hair seven days after its
birth. It is narrated on the authority of Samurah that the Messenger of
Allah said: The boy is in pledge for his aqeeqah which should be
slaughtered on his behalf on the seventh day, and he should be named
and his head shaved. (Reported by Al Tirmidhi 1522 and classed as
saheeh by al-Albaani in Saheeh al-Tirmidhi)

However the scholars have differed with regards to shaving the head of
a female newborn. The scholars from the Maaliki and Shaafi'ee school of
thought are of the view that it should be shaved as the males head is
shaved. On the other hand, the Hanbalis are of the view that it should
not be shaved.
The former group of scholars quoted as evidence for shaving the head of
a female the mursal report narrated by Maalik, al-Bayhaqi and others
from Muhammad ibn Ali ibn al-Husayn who said: Faatimah the daughter
of the Messenger of weighed the hair of Hasan, Husayn, Zaynab and
Umm Kalthoom, and gave the equivalent weight in silver in charity. AlBayhaqi also narrated it in a marfoo report from Ali who said: The
Messenger of Allah told Faatimah to give charity equal to the weight in
silver of the hair of al-Husayn. However, An Nawawee said: "There is
some weakness in its isnaad".
The argument of the Hanbalis is based on the fact that in principle
women are not allowed to shave their heads, and there is no report
concerning shaving the newborn except in the case of a boy.
Ibn Qudaamah stated: "It is proven in the reports that it is makrooh for a
woman to shave her head unnecessarily. Abu Moosa said: 'The
Messenger of Allah disavowed himself of women who raise their voices
and shave their heads (at times of loss)'". (Agreed upon)" (al-Mughni
[1/104])
(For further reading see: Sharh al-Khurashi ala Mukhtasar Khaleel
(3/48); al-Majmoo (8/406); Kishshaaf al-Qinaa (3/29))
"

It is also recommended to shave one's hair if it makes him look so

handsome that he is a cause of Fitnah to either men or women.
It is also recommended to cut one's hair if it surpasses the length of the
Prophet's hair.
Finally the ulamaa have stated that it is permissible to shave one's hair
(completely) if he is unable to maintain it and look after it because he is
preoccupied with more important matters.
It is also permissible to shave one's hair (completely) if one does so for
some medical benefit.

If one wants to shave his head, he should begin with the right side and
then move on to the left side. Anas Ibn Maalik said, "The messenger of
Allah arrived at Minah; he went to Al Jamarah amd pelted it. He then
went to his place at Minah and slaughtered (his sacrifice). Next, he said
to the barber, 'Take (i.e. shave), and he pointed to his right side, and
then to his left side.'" (Related by Muslim 1305, At Tirmidhee 912 and
Abu Daawood 1981)
It is not permissible for a woman to shave her head unless she has an
excuse. The permanent council of scholars said: It is not permissible for a
woman to shave her head except in cases of necessity, because of the
report narrated by al-Tirmidhi and al-Nasaai from Ali, that the Prophet
forbade women to shave their heads. And al-Khallaal narrated with his
isnaad from Qataadah that Ikrimah said: "The Prophet forbade women
to shave their heads". And al-Hasan said: "It is mutilation". Al-Athram
said: I heard Abu Abdullah (i.e., Imam Ahmad) being asked about a
woman who is unable to look after her hair and can she cut short? He
said: Why would she cut it short? It was said to him: She is not able to
take care of it, and it gets infested with lice and things. He said: If it is a
matter of necessity, I hope that there is nothing wrong with it. (Fataawa
al-Lajnah al-Daaimah [5/179])
With regards to cutting one's hair short (for woman), Shaykh Ibn Baaz
said: "We do not know anything (to disallow) cutting womens hair.
What is forbidden is shaving it. You should not shave your hair but you
may cut it and reduce its length or volume; we know of nothing wrong
with that." (Fataawa al-Marah al-Muslimah, part 2, p. 515)
A woman must ensure that the haircut pleases her husband and that it
does not imitate the Non Muslims i.e. one should refrain from cutting
their hair in a particular style following a celebrity or a particular fashion.
The haircut should also not imitate a man's haircut.
It was narrated in Saheeh Muslim that Abu Salamah ibn Abd al-Rahmaan
said: The wives of the Prophet used to cut their hair until it came just
below their ears. (al-Hayd, 320)

Imam Nawawi commenting on this hadeeth states: In it (Hadith) is

evidence for the permission of lessening (cutting) the hair for women.
(Al-Minhaj Sharh Saheeh Muslim p.5/4 Al-Matba Al-Misriyyah)

Forbidden haircuts
The Prophet forbade the practice of shaving a part of one's head and
leaving the rest of it. In Arabic and in the Shari'ah, this practice is known
as 'Al Qaz`a'. Ibn Umar reported that the Messenger of Allah forbade the
practice of 'Al Qaz`a'. In Muslim's narration of the hadeeth, Naa`fai (one
of the narrators) was asked, "What is 'Al Qaz`a'". He said, "To shave a
part of a baby's head, and to leave a part of it." (Related by Bukharee
5921, Muslim 2120 and others)
Ibn Al Qayyim said, "There are four kinds of Al-Qaz`a:
1) To shave here and there i.e. randomly.
2) Shaving the middle of one's head and leaving the sides, a practice that
is common among Christian monks.
3) Shaving the sides of one's head and leaving the middle, a practice that
is common among the foolish members of society.
4) Shaving the front of one's head and leaving the back.
All of these practices are categories of Al-Qaz`a, and Allah knows best."
Hair coloring
It is Sunnah to color one's grey hair on the head and in the beard.

It was reported that Abu Hurayrah said: the Prophet said: The
Jews and the Christians do not dye their hair, so be different from
them. (Narrated by al-Bukhaari 3275 and Muslim 2103)
It was reported that Abu Umaamah said: O Ansaar, dye your hair
red and yellow, and be different from the Aaajim (Persians).
(Narrated by Ahmad 21780, the isnaad of this hadeeth was
classed as hasan by al-Haafiz Ibn Hajar in al-Fath, 10/354)
Abu Dharr reported that the Prophet said: "The best things with
which to change grey hair are henna and katam (a plant similar
to henna which is used as a dye)." (Reported by al-Tirmidhi, no.
1675; he said: This is a saheeh hasan hadith)

It is permissible to dye one's hair for beautification

purposes. Shaykh `Abdul-`Azeez Bin Baz said: "It is permissible to
dye the hair any colour apart from black, and there is no
differentiation in this regard between old men and young men.
There is nothing wrong with dyeing the hair before grey hairs
appear". ( Fatawa Islaamiyah Vol. 8 Page 243)

One must be diligent in ensuring that the color they dye their hair is
not done to resemble the non Muslims or immoral people in society.
The Messenger of Allah said, "Whoever imitates a people is one of
them. (Narrated by Abu Dawood, 4031; classed as saheeh by al-Albaani
in Irwa al-Ghaleel, 5/109)
However, there is much contention between the scholars
regarding the usage of black dye. The majority of scholars regard
it as forbidden for men and women because of the hadeeth of the
Messenger when he saw Abu Quhaafah. Jaabir ibn Abdullah
reported that Abu Quhaafah was brought on the day of the
conquest of Makkah, and his head and beard were white like
"thaghaamah" (a plant whose flowers and fruit are white). The
Messenger of Allah said: "Change this with something, but avoid
black." (Reported by Muslim, no. 3962).

Ibn Abbas said: "The Messenger of Allah said: At the end of time
there will be people who will dye their hair black like the crops of
pigeons. They will never even smell the fragrance of Paradise."
(Reported by Imam Ahmad, see also Saheeh al-Jaami, no. 8153).
And the Prophet said: There are people who dye their hair black
like the crops of pigeons; they will never smell the fragrance of
Paradise. (Narrated by Abu Dawood, 4212; al-Nasaai, 5075)
Ibn Hajar said: the isnaad of this hadeeth is qawiy (strong), but there is
some dispute as to whether it is marfoo (narrated from the Prophet) or
mawqoof (the isnaad stops at the Sahaabi). But even if we agree that it
is mawqoof, it still has the status of being marfoo, because the
Sahaabah would not have spoken on the basis of their own opinions, i.e.,
it must be something that they heard from the Prophet. (Fath al-baari,
6/499)

Some scholars limit the prohibition to men and state that women are
allowed to use black dye with the intention of beautifying themselves for
their husband have numerous reasons.
They explain that it is only forbidden if some deceit will result from dying
the hair black, which does not apply if a woman is dyeing her hair black
for her husband. Among these scholars was Ishaaq ibn Raahawayh.
The author of Awn al-Mabood said: "Most of the scholars are of the
view that it is makrooh to dye the hair black, and al-Nawawi was of the
view that it is makrooh in the sense of being haraam. Some of the
scholars granted a concession in the case of jihad but not in other cases.
Some of them made a distinction between men and women, and
allowed it for women but not men" (11/178)
Note : With the chemical makeup of the dye used and sold today, we
must make sure that the dye being used does not form a insulating
layer over the skin and prevent water from reaching the actual hair.
If a cosmetic item insulates the skin (e.g., nail polish, or some dyes) then
it is not permissible to perform wudhu or ghusl over them. Washing
implies that water must actually reach the part of the body being
washed, if a dye is forming a barrier and preventing water from reaching
.the hair, tahaarah (purification) will not be achieved
If, on the other hand the cosmetic item does not insulate the skin and
does not prevent water from reaching it (e.g. henna) then wudhu or
ghusl may be performed with it. (Refer to Al-Mufassal fi Ahkaam AlMarah, Abdul Karim Zaidan, 1/84-85 and Fataawi Al-Marah Al(Muslimah, Shaykh Muhammad bin Salih Al Uthaymeen, 1/220
Artificial hair
It is impermissible to use any kind of hair extensions whether they are
made from synthetic fibres or real hair.
Humayd ibn Abd al-Rahmaan ibn Awf reported that he heard
Muaawiyah ibn Abi Sufyaan at the time of Hajj, standing on the minbar
and holding a piece of hair that had been seized by his guards, saying:
Where are your scholars? I heard the Messenger of Allah forbidding this

kind of thing and saying that Bani Israaeel were destroyed when their
women started to use such things. (Reported by al-Bukhaari, 5477)
Abu Hurayrah reported that the Prophet said: Allah has cursed the
woman who adds false hair and the woman who has this done, and the
woman who tattoos and the women who has this done. (Reported by
al-Bukhaari, 5477)
Aisha narrates that an Ansari girl was married and became sick and as a
result all her hair fell out. They (her family and friends) intended to join
her hair with false hair, so they asked the Messenger of Allah who said:
Allah has cursed the woman who joins her or someone elses hair (with
the hair of another man or woman) and the woman who asks for
her hair to be joined with the hair of another. (Sahih al-Bukhari, no
5590)
Al-Nawawi said: "The one who fixes hair extensions is the one who joins
the other hair to the womans hair. The one who has that done is the
woman who asks someone else to do that for her. These ahaadeeth
clearly state that it is haraam to fix hair extensions, and the one who
fixes hair extensions and the one who has that done are both cursed in
general terms."
The standing committee in Saudi Arabia stated, "Women are forbidden
to add extensions to their hair, whether they are made of hair or
anything else, if they could be mistaken for hair, because of the reports
that have been narrated concerning that. (Fataawa al-Lajnah alDaaimah, 5/193)
Many scholars are of the opinion that wigs fall under this ruling and a
woman may not adorn herself using a wig even for her husband. Some
scholars have given a concession to a woman who is covering a defect
(for example a woman who is bald) and that this is the view of Shaykh
al-Uthaymeen.
On the other hand, other scholars are of the view that wigs made from
either animal hair or synthetic fibres are permissible.

It is stated in al-Fatawa al-Hindiyya: To join ones hair with the hair of

another human is unlawful (haram), whether it is ones own (removed)
hair or someone elses hair, as mentioned in al-Ikhtiyar sharh alMukhtar. However, there is nothing wrong for a woman to put the fur

(hair) of a camel or a goat (or other animals except a pig) in her

hair strands, as mentioned in Qadikhan. (al-Fatawa al-Hindiyya, 5/358)
Men, beards and moustaches
It is Sunnah for men to trim their moustache, and to grow the beard.
It is unanimously agreed that it is compulsory for men to allow the beard
to grow. There are many ahadeeth that establish that the Prophet had a
beard and ahadeeth wherein the Messenger of Allah commanded the
Muslim men to grow their beards and trim their moustache. Below are a
few:
Abu Ma'mar narrated that, "I asked Khabbab bin Al-Arat whether the
Prophet used to recite the Qur'an in the Zuhr and the 'Asr prayers. He
replied in the affirmative. I said, 'How did you come to know that?' He
replied, 'From the movement of his beard.' (Related by Bukharee,
Volume 1, Book 12, Number 728)
Anas bin Malik narrated that "Once in the lifetime of the Prophet
(p.b.u.h) the people were afflicted with drought (famine). While the
Prophet was delivering the Khutba on a Friday, a Bedouin stood up and
said, "O, Allah's Apostle! Our possessions are being destroyed and the
children are hungry; please invoke Allah (for rain)". So the Prophet
raised his hands. At that time there was not a trace of cloud in the sky.
By Him in Whose Hands my soul is as soon as he lowered his hands,
clouds gathered like mountains, and before he got down from the
pulpit, I saw the rain falling on the beard of the Prophet. It rained that
day, the next day, the third day, the fourth day till the next Friday. The
same Bedouin or another man stood up and said, "O Allah's Apostle! The
houses have collapsed, our possessions and livestock have been
drowned; Please invoke Allah (to protect us)". So the Prophet raised
both his hands and said, "O Allah! Round about us and not on us". So, in
whatever direction he pointed with his hands, the clouds dispersed and
cleared away, and Medina's (sky) became clear as a hole in between the
clouds. The valley of Qanat remained flooded, for one month, none
came from outside but talked about the abundant rain. "(Related by
Bukhari, Volume 2, Book 13, Number 55)
Anas narrated, "Allah's Apostle was neither very tall nor short, neither
absolutely white nor deep brown. His hair was neither curly nor lank.

Allah sent him (as an Apostle) when he was forty years old. Afterwards
he resided in Mecca for ten years and in Medina for ten more years.
When Allah took him unto Him, there was scarcely twenty white hairs
in his head and beard. (Related by Bukhari, Volume 4, Book 56, Number
748)"
Nafai narrated that Ibn Umar said that the Prophet said, 'Do the
opposite of what the pagans do. Keep the beards and cut the
moustaches short.' (Nafai said) "Whenever Ibn 'Umar performed the Hajj
or 'Umrah, he used to hold his beard with his hand and cut whatever
moustaches. Ibn Umar used to cut his moustache so short that the
whiteness of his skin (above the upper lip) was visible, and he used to
cut (the hair) between his moustaches and his beard". (Related by
Bukhari, Volume 7, Book 72, Number 780)
Ibn 'Umar narrated that the Messenger of Allah said, 'Cut the
moustaches short and leave the beard (as it is).' (Related by Bukhari,
Volume 7, Book 72, Number 781)
Regarding the recommended length of the beard and whether one may
trim it or shorten it, there is a difference of opinion between the
scholars. In summary according the Hanafi school of thought one may
trim the beard on condition that the beard is at least a fist length. They
base this on the following narration wherein Ibn Umar trimmed his
beard. Ibn 'Umar relates: "Do otherwise than those who ascribe partners
to Allah: leave beards be, and trim mustaches." And ibn 'Umar, when he
went on hajj or 'umra, grasped his beard with his hand, and removed
what was in excess of it (Related by Bukhari 5892 and others)
Hanafi bases of jurisprudence states that when a narrator (Ibn 'Umar, in
this case), has done something in ostensive contravention to what he
has narrated (the words "leave beards be"), this shows that the narrator
knows that the Prophet has indicated that the original ruling has been
superseded (mansukh) by a subsequent one - in this case permitting the
beard to be trimmed,. But trimming it when it is already less than a
handful is not permissible. (Ibn 'Abidin: Radd al-muhtar 'ala al-durr almukhtar)
Muhammad ibn Hasan al-Shaybani reports in Kitab al-athaar, from
Imam Abu Hanifa, that "the sunna concerning it [the beard] is the

handful, and consists in a man grasping his beard with his hand, and
whatever exceeds that, he cuts" (ibid, 5.261).
There is a difference of opinion amongst the Shafi'ee scholars, however
the more famous opinion is that it is impermissible to trim or shorten
the beard. An Nawawee states, "The correct view is to leave the beard
to grow and it is makrooh to trim the beard whatsoever.' (al-Majmoo pg
290, Sharh Saheeh Muslim pg143)
Imam Abul-Waleed al-Baji al-Maliki states: "It has been narrated from
Imam Malik that he permitted the slight trimming of those hair that are
overgrown and are outside the general growth of the rest of the hair,
and that Imam Malik was asked about a beard that had grown extremely
long, he replied that it should be trimmed a bit." (For further reading
refer to al-Muntaqa vol 7, pg 266)
Imam Ibn Abd al-Barr said in al-Tamheed: It is haraam to shave the
beard, and no one does that but effeminate men, meaning those who
imitate women. The Prophet had a thick beard, as was narrated by
Muslim from Jaabir and in other reports. And it is not permissible to
remove anything from it because of the general meaning of the evidence
that shows that that is not allowed.

The permanent council in Saudi Arabia issued the following ruling:

Shaving the beard is haraam because of the saheeh ahaadeeth that have
been narrated concerning that, and because of the general meaning of
the texts that forbid resembling the non believers, including the hadeeth
of Ibn Umar, which says that the Messenger of Allah said: Be different
from the mushrikeen; let your beards grow and trim your moustaches.
According to another report: trim your moustaches and let your beards
grow. And there are other, similar ahaadeeth. Letting the beard grow
refers to leaving it as it is, not shaving it, not plucking nor cutting any
part of it. Ibn Hazm narrated that there was scholarly consensus that
trimming the moustache and letting the beard grow is obligatory, and he
quoted as evidence a number of ahaadeeth, including the hadeeth of Ibn
Umar quoted above, and the hadeeth of Zayd ibn Arqam, according to
which the Prophet said: Whoever does not trim his moustache is not
one of us. (Classed as saheeh by al-Tirmidhi) And it says in al-Furoo:

According to our companions the Hanbalis this indicates that it is

haraam. (Fatawaa Al Lajnaa at Daam'ima 5/133)
Kohl
Both men and woman are allowed to use kohl (a powder used as eye
make-up and as an eye ointment).
Woman are allowed to use it with the intention of adornment and to
achieve the health related benefits, whereas men should use it only for
to obtain the health related benefits. Men should not use it as a means
of adorning themselves; it is contrary to the innate masculinity of men.
In a number of hadeeths it is narrated that the Prophet used kohl and
commanded others to do so. It is narrated in the Musannaf of Ibn Abi
Shaybah, from the hadeeth of Anas, that the Prophet used to apply kohl
to his right eye three times, and to his left eye twice. (Classed as saheeh
by al-Albaani in al-Silsilah al-Saheehah no. 633)
In another narration Ibn Abbas related that the Messenger of Allah said,
"Wear your white garments; for they are from the best of your
garments; and in them you should enshroud your dead. Also, the best of
your kohl is Ithmid (a kind of kohl, which comes from a well known black
stone that has some redness in it. It is found in the lands of Al Hijaaz): it
strengthens and improves eyesight and makes hair grow." (Related by
Ahmad 2048, Aboo Dawood 3878 and Al Albaanee classed it authentic)
The Arabs used to use kohl to treat sore eyes. In a hadeeth that is
related by Umm Atiyyah, an account is given of a woman whose
husband died and whose eyes then became afflicted with some ailment.
Some companions mentioned her situation to the Prophet and told him
that they were using kohl to treat her ailment. (Related by Bukharee
5707 and Muslim)
Ibn al-Qayyim said: Kohl protects the health of the eyes and gives
strength and clarity of vision, and cleanses the eye of bad substances. In
addition to that some types of kohl also serve as an adornment and if it

is applied before going to bed this is even better. And ithmid is more
efficacious than other types of kohl. (Zaad al-Maaad, 4/281)
It is Sunnah to apply Kohl an odd number of times to each eye. Some
scholars are of the opinion that it should be applied an odd number of
times to one eye and an even number of times to the other eye, so the
total number of times it is applied is odd. An Nawawee states in his book
Al-Majmoo, "The correct view of the scholars who examined this issue is
that it should be applied an odd number of times to each eye. Based on
this, the Sunnah is to apply it three times to each eye." (al-Majmoo,
1/334)