§6/29. Suwayd bin Nasr narrated to us; `Abdullâh bin al-Mubârak narrated to us; from Ma`mar; from Thâbit; from Anas (RA) that,
§8/31. Muhammad bin Bashshâr narrated to us; `Abdur-Rahmân bin Mahdî informed us; from Ibrâhîm bin Nâfi` al-Makkî; from ibn Abû Najîh; from Mujâhid from Umm Hâni´ who said,
(M) The literal sense of the ahâdîth quoted in this chapter show that the Prophet (sallAllâhu `alayhi wa sallam) never shaved his head except as part of the rites of Hajj and `Umrah. (Z) [10 ]This was declared with certainty by ibn al-Qayyim who further said that he only shaved his head on four occasions. (AD) Ibn `Umar (RAA) reports that the Prophet (sallAllâhu `alayhi wa sallam) saw a child, part of whose head was shaved and part unshaved. He said, "Either shave the whole head or leave the whole head." (MS) [11]al-Qârî said, 'This hadîth indicates the permissibility of shaving the head outside of Hajj and `Umrah. However it is better not to shave unless it be part of the rites of Hajj and Umrah as was the practice of the Prophet (sallAllâhu `alayhi wa sallam) and his Companions.' As for the hadîth concerning the Khawârij that one of their features would be the shaving of their heads, an-Nawawî said, 'There is no evidence in this for the reprehensibility of shaving the head, all it mentions is this would be one of their features and a feature could be prohibited or permissible.' (MS) [12]ibn `Abdu-l-Barr said, 'The scholars in all the various lands are agreed that shaving the head is permissible.' It is disliked for a woman to shave her hair and some said it was prohibited.
(SM) Ibn `Umar (RAA) reports that he heard the Messenger of Allâh (sallAllâhu `alayhi wa sallam) prohibiting al-Qaza`. I [the sub-narrator] asked Nâfi` what that was and he replied, 'When a part of a child's hair is shaved and part of it is left.' (H) [13]an-Nawawî said, 'The most authentic position is that al-Qaza` is as explained by Nâfi`: shaving part of the head of a child unrestrictedly. It is also said it is to shave different parts of the head but the first opinion is correct as it is the explanation of the narrator and it does not oppose the literal sense of the hadîth, therefore it is obligatory to act by it.' I say: except that it is not a condition that it be a child. An-Nawawî said, 'They have unanimously agreed upon the reprehensibility of shaving the hair in different places, unless it is for medicinal reasons or the likes. The reprehensibility mentioned is not one of prohibition and there is no difference in this between men and women.'
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1. Abû Dâwûd [at-Tarajjul] and an-Nasâ´î [az-Zînah], refer to Hadîth #24 2. Bukhârî [Sifatu-n-Nabî, Manâqib al-Ansâr, al-Libâs] and Muslim [al-Fadâ´il]
3. Ibn Hajr [6/712, 10/442]
4. Fath [10/444]
5. Fath [10/443]
6. Zurqânî, Sharh Muwaţţa [4/428]
7. Some of these narrations can be seen in ibn `Abdu-l-Barr, at-Tamhîd [2/629+]
8. Hadîth #8
9. Hadîth #28
10. Sharh Mawâhib al-Laduniyyah [5/507]
11. `Adhimabâdî, `Awn al-Ma`bûd [11/248]
12. ibn Muflih, al- آdâb ash-Sharî`ah [3/513]
13. Fath [10/446-447], Sharh Sahîh Muslim [13/85]
The hair of the Messenger of Allâh (sallAllâhu `alayhi wa sallam) used to reach half way down his ears. [1]§7/30. Suwayd bin Nasr narrated to us; `Abdullâh bin al-Mubârak narrated to us; from Yûnus bin Yazîd; from az-Zuhrî; `Ubaydullâh bin `Abdullâh bin `Utbah informed us; from ibn `Abbâs (RAA) that,
The Messenger of Allâh (sallAllâhu `alayhi wa sallam) used to let his hair hang down whereas the polytheists used to part their hair. The People of the Book used to let their hair hang down and he (sallAllâhu `alayhi wa sallam) used to like conforming to their practice in that which he had not been commanded. Then after this the Messenger of Allâh (sallAllâhu `alayhi wa sallam) used to part his hair. [2]"The Messenger of Allâh (sallAllâhu `alayhi wa sallam) used to let his hair hang down," (M) without parting it. an-Nawawî said, 'The scholars have stated that what this means is that he would let his forelock hang over his brow like a lock of hair (qussa).' "Whereas the polytheists used to part their hair. The People of the Book used to let their hair hang down and he (sallAllâhu `alayhi wa sallam) used to like conforming to their practice," (M) i.e. at that time when the polytheists were many "in that which he had not been commanded," (H) [3]in the narration of Ma`mar, 'Whenever he was in doubt over a matter concerning which no command had come to him, he would do what the People of the Book did.' (M) He preferred the practice of the People of the Book over the practice of the polytheists because they were still holding on to some remnant of the laws of the Messengers whereas the polytheists had no support for what they did besides the practice of their forefathers. Alternatively it is said, as mentioned by an-Nawawî, that he did this by way of encouraging them to accept Islâm just as he did by initially facing their Qiblah in prayer (Q) then after this when Islâm became manifest, he opposed them in many affairs. (M) Some went on to say that the hadîth shows that this preference was shown before Islâm spread and became strong, then when Makkah was conquered and affairs settled down, he preferred to oppose them. al-Qurţubî said, 'His preference for conforming to their practice was when he first came to Madînah, at that time when he used to face their Qiblah, in order to encourage them to accept Islâm. When they did not accept Islâm despite his efforts, he ordered that their practice be opposed in many different issues.' (H) [4]This opinion of al-Qurţubî is a possibility, but there is another possibility which is more likely: that in those issues where the ruling could either be one or the other, without there being a third possibility, and nothing had been revealed concerning it to the Prophet (sallAllâhu `alayhi wa sallam), he would act in accordance to the practice of the People of the Book because in origin they had a law from Allâh. Then, when the polytheists accepted Islâm, only the People of the Book were left to oppose so he ordered that they be opposed. I have gathered together the issues in which we have been ordered to oppose the People of the Book in from various ahâdîth and they exceeded thirty. "Then after this the Messenger of Allâh (sallAllâhu `alayhi wa sallam) used to part his hair," (Q) and not leave any hanging over his brow. (H) [5]In the narration of Ma`mar the wording is, 'Then he ordered the parting of the hair.' …It is clear that he did this because revelation came to him concerning it due to the saying of the narrator, 'He (sallAllâhu `alayhi wa sallam) used to like conforming to their practice in that which he had not been commanded,' which then clearly implies that he parted his hair because the order came to him from Allâh. An order can either be obligatory or recommended. (M) Letting the hair hang freely is still permissible but this hadîth shows that it is better to part the hair as this is what the Messenger of Allâh (sallAllâhu `alayhi wa sallam) did at the end of his life. [6]This at odds to the opinion of Qâdî `Ayâd (Q) that letting the hair hang freely was abrogated and as such this was not permissible and neither was the forelock or letting the hair reach shoulder length. (M) It is reported that some of the Companions would let their hair hang freely; were parting obligatory, they would not have done so. [7 ](Q) This is the opinion of Mâlik and the majority and an-Nawawî said, 'The correct opinion is that it is permissible.' Perhaps the wisdom behind his changing to parting is that it is neater and easier to clean, with less wastage of water, and moreover it does not resemble the habit of women. Ibn Hajr said, 'Letting the hair hang freely would then be permissible if by doing so one does not resemble women, otherwise it is prohibited without any dispute.' (M) With regards the hadîth that has preceded, [8]'If the hair on his forehead parted of its own accord, he would keep it parted,' al-Qasţallânî said that this is understood to refer to the beginning of his affair.
§8/31. Muhammad bin Bashshâr narrated to us; `Abdur-Rahmân bin Mahdî informed us; from Ibrâhîm bin Nâfi` al-Makkî; from ibn Abû Najîh; from Mujâhid from Umm Hâni´ who said,
I saw the Messenger of Allâh (sallAllâhu `alayhi wa sallam) having four braids. [9]"I saw the Messenger of Allâh (sallAllâhu `alayhi wa sallam) having four braids," (Q) Ibn Hajr said, 'This hadîth proves the permissibility of having braids even for men, as such it is not specific to women unless one takes into account the habit which has become widespread in the majority of lands, but this should not be taken into consideration.'
(M) The literal sense of the ahâdîth quoted in this chapter show that the Prophet (sallAllâhu `alayhi wa sallam) never shaved his head except as part of the rites of Hajj and `Umrah. (Z) [10 ]This was declared with certainty by ibn al-Qayyim who further said that he only shaved his head on four occasions. (AD) Ibn `Umar (RAA) reports that the Prophet (sallAllâhu `alayhi wa sallam) saw a child, part of whose head was shaved and part unshaved. He said, "Either shave the whole head or leave the whole head." (MS) [11]al-Qârî said, 'This hadîth indicates the permissibility of shaving the head outside of Hajj and `Umrah. However it is better not to shave unless it be part of the rites of Hajj and Umrah as was the practice of the Prophet (sallAllâhu `alayhi wa sallam) and his Companions.' As for the hadîth concerning the Khawârij that one of their features would be the shaving of their heads, an-Nawawî said, 'There is no evidence in this for the reprehensibility of shaving the head, all it mentions is this would be one of their features and a feature could be prohibited or permissible.' (MS) [12]ibn `Abdu-l-Barr said, 'The scholars in all the various lands are agreed that shaving the head is permissible.' It is disliked for a woman to shave her hair and some said it was prohibited.
(SM) Ibn `Umar (RAA) reports that he heard the Messenger of Allâh (sallAllâhu `alayhi wa sallam) prohibiting al-Qaza`. I [the sub-narrator] asked Nâfi` what that was and he replied, 'When a part of a child's hair is shaved and part of it is left.' (H) [13]an-Nawawî said, 'The most authentic position is that al-Qaza` is as explained by Nâfi`: shaving part of the head of a child unrestrictedly. It is also said it is to shave different parts of the head but the first opinion is correct as it is the explanation of the narrator and it does not oppose the literal sense of the hadîth, therefore it is obligatory to act by it.' I say: except that it is not a condition that it be a child. An-Nawawî said, 'They have unanimously agreed upon the reprehensibility of shaving the hair in different places, unless it is for medicinal reasons or the likes. The reprehensibility mentioned is not one of prohibition and there is no difference in this between men and women.'
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1. Abû Dâwûd [at-Tarajjul] and an-Nasâ´î [az-Zînah], refer to Hadîth #24 2. Bukhârî [Sifatu-n-Nabî, Manâqib al-Ansâr, al-Libâs] and Muslim [al-Fadâ´il]
3. Ibn Hajr [6/712, 10/442]
4. Fath [10/444]
5. Fath [10/443]
6. Zurqânî, Sharh Muwaţţa [4/428]
7. Some of these narrations can be seen in ibn `Abdu-l-Barr, at-Tamhîd [2/629+]
8. Hadîth #8
9. Hadîth #28
10. Sharh Mawâhib al-Laduniyyah [5/507]
11. `Adhimabâdî, `Awn al-Ma`bûd [11/248]
12. ibn Muflih, al- آdâb ash-Sharî`ah [3/513]
13. Fath [10/446-447], Sharh Sahîh Muslim [13/85]
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