Published by theMajlis.net

The deviate in his booklet claims for his baatil view corroboration by contemporary ulama. In support for this preposterous claim he presents a view which he had picked up from the internet which is perhaps the most unreliable of all the unreliable instruments which disseminate news and information. From the internet he picked up a fatwa which is attributed to Hadhrat Mufti Taqi Uthmaani Sahib of Pakistan .

 

The fatwa of Mufti Taqi Uthmaani purportedly states the permissibility of hair-cutting for women to beautify themselves. Then he refers to Shaikh Abdullah Bin Baaz (rahmatullah alayh) who is alleged to have issued a fatwa of permissibility. On the assumption that these two Ulama did issue rulings of permissibility, their views which conflict with the views and ruling of all the Fuqaha and Ulama of all Math-habs have to be set aside and dismissed as erroneous. All narrational and rational dalaa-il negate the view of permissibility.

 

Furthermore, from the innumerable Ulama still living in this corrupt world, the deviate has been able to come up with only two names from the contemporary Ulama. He has Asaatizah who are top-grade Ulama in Daarul Uloom Deoband. He spent many years in the Ilmi circles of Daarul Uloom and he must be acquainted with many Ulama, yet he has been unable to furnish a single name from the many contemporary Ulama besides picking up a dubious internet report. Surely there is something seriously amiss. If he was on the Path of Rectitude, he should have been able to enlist the support of many contemporary Ulama, especially in this liberal and immodest age in which an extremely wide avenue has opened up for baatil and kufr ta'weel (interpretation).

 

HADHRAT MUFTI TAQI UTHMAANI

 

As far as the venerable Mufti Sahib is concerned, the internet report is highly incorrect and misleading. Mufti Taqi Uthmaani Sahib has dissociated himself from the view of permissibility. He is at one with the Akaabireen in the fatwa of the prohibition of hair-cutting for women. We have already reproduced his explanation and clarification on this issue. See page 17 & 18. The deviate may now expunge the name of Hadhrat Mufti Taqi Uthmaani from his brief list of two contemporary Ulama. He is now left with one name Shaikh Bin Baaz (rahmatullah alayh).

 

SHAIKH BIN BAAZ

 

(1) Shaikh Bin Baaz has purportedly issued the following fatwa:

I do not know of anything (wrong) in cutting a woman's hair. It is not allowed to shave all of it off. You (referring to the female who posed the question.) cannot shave off the hair of your head but you may shorten its length. I do not know of anything wrong with that.

 

This fatwa' which cannot be termed a fatwa, appears in the book, Fataawal Mar'ah (FATAWA REGARDING WOMEN). This is the work of contemporary Hambali Ulama of Saudi Arabia.

 

In the very same kitaab, Fataawal Mar'ah , in the Arabic version appear two fatwas of his colleague, Shaikh Ibn Uthaimin (rahmatullah alayh), one of the top Ulama of Saudi Arabia. In both these fatwas, Shaikh Ibn Uthaimin very explicitly and with much emphasis states the prohibition of hair-cutting for women. Shaikh Ibn Uthaimin and Shaikh Bin Baaz were members of the same Ulama Standing Committee.

 

In the English version of the book, only one of the two Fatwas he issued in Arabic on the prohibition, appears. In the Arabic version of the book appears one fatwa of permissibility issued by Shaikh Bin Baaz, and two of prohibition issued by Shaikh Ibn Uthaimin, and of these two only one appears in the English translation.

 

Then, the so-called fatwa of Bin Baaz looks like the work of a modernist layman. It cannot be called a fatwa. The statement states : I do not know of anything wrong in cutting a woman's hair. No Shar'i arguments are presented for this view. Not a single Shar'i daleel is presented. Only, I don't know of anything mentioned thrice in the short fatwa'. If one Shaikh does not know, someone else will know. A fatwa is not based on what the Mufti does not know. A true Shar'i Fatwa is based on explicit teachings or principles of the Shariah.

 

It is strange that Shaikh Bin Baaz (rahmatullah alayh) issued a fatwa' based on his ignorance of the Hambali view and ruling on this issue. His colleague has explained with clarity the Hambali position, and the Fatwa of prohibition appears in the same book. Furthermore, the two Shaikhs were colleagues serving on the very same Standing Committee. It is inconceivable that Shaikh Bin Baaz was unaware of the Hambali Math-hab's viewpoint on this question.

 

A man's personal opinion, and that too, based on his ignorance regarding the matter concerned, is not the Shariah. If there is no Shar'i basis for a fatwa', it shall be discarded and rejected. This is the treatment which has to be meted out to the so-called fatwa' of Shaikh Bin Baaz.

 

It is indeed weird that Shaikh Bin Baaz did not know of anything which renders hair-cutting for women haraam. How is it possible to believe that such an able Shaikh with extensive knowledge of the Deen happens to be so entirely ignorant of such a basic mas'alah? His co-Shaikh in the same Standing Committee presented the views of the Hambali Math-hab with much clarity and emphasis. How come Shaikh Bin Baaz was so blissfully ignorant of these views of the Hambali Math-hab and of his own colleague, and that the ruling of prohibition issued by Shaikh Ibn Uthaimin (rahmatullah alayh) appears in the same book in which his fatwa appears?

 

Any discerning Muslim will be able to understand , if he reads Shaikh Bin Baaz's statement, that these are the words of some layman. It is unacceptable of a man of learning such as Shaikh Bin Baaz to issue such a nonsensical statement which has been attributed to him, and to believe that such nonsense is a Fatwa of Shar'i import. The statement is ridiculously silly to say the least. It has to be necessarily dismissed. Whether the statement has truly been issued by the Shaikh or not, it is drivel to be discarded in someone's trash can.

 

We shall now present the Fatwa of Shaikh Ibn Uthaimin (rahmatullah alayh) who was the colleague of Shaikh Bin Baaz (rahmatullah alayh)

(1) Shaikh Ibn Uthaimin, a senior Mufti of the Hambali Math-hab in Saudi Arabia , issued the following Fatwa:

A woman cutting her hair, does so either on account of emulating males. In this case it is Haraam and of the great sins because Nabi (sallallahu alayhi wasallam) said: Women who emulate men have been cursed'. Or the hair-cutting may not reach (the limits) of tashabbuh with men. In this case, the Ulama have differed and there are three views: Among them are those who say that it is permissible. And, among them are those who say that it is haraam, and among them are those who say that it is Makrooh (Tahrimi). The well-known (Mash-hoor) view of the Math-hab of Imaam Hambal is that it is Makrooh (Tahrimi). The reality is what we have answered earlier (referring to another question). Just a short time ago, we saw women (i.e. Muslim women) taking pride in an abundance of hair on their heads and in long hair. What has happened with their condition (nowadays)? They go towards this act (of hair-cutting) which has come to us from alien lands. I am not denouncing every new development, but I denounce every thing which leads to the changing of the community to the acceptance of the practices of non-Muslims.

(Fataawal Mar'ah, page 232)

 

(2) In another Fatwa Shaikh Ibn Uthaimin says:

Hair-cutting for women according to the Hanaabilah is Makrooh (Tahrimi). However, if the cutting is in emulation of males, then it is Haraam because Rasulullah (sallallahu alayhi wasallam) said : Allah has cursed women who imitate men. Similary (will it be haraam) if she cuts her hair in emulation of kaafiraat (non-Muslim women). This too is Haraam because it is not permissible to emulate kaafir women and immoral women because Rasulullah (sallallahu alayhi wasallam) said: Whoever emulated a people, becomes of them. If there is no tashabbuh with this (hair-cutting) or with that (hair-cutting), then according to the Hanaabilah Ulama, it is Makrooh (Tahrimi).

(Fataawal Mar'ah, pages 235, 236)

 

The Shaikh has stressed the prohibition without any ambiguity. Even if the hair-cutting is not in emulation of kuffaar or males, then too it is prohibited according to the Hambali Math-hab. We have already, elsewhere in this book, clarified the meaning of Makrooh when used without any descriptive word. When the word Makrooh is used it means Makrooh Tahrimi according to all Math-habs, especially if the hukm is between Haraam and Makrooh.

 

From these two Fatwas of Shaikh Ibn Uthaimin, the view of the Hambali Math-hab is adequately and unambiguously stated. The ruling of the Jamhoor Hambali Fuqahaa is either Makrooh Tahrimi or Haraam even if the factors of tashabbuh bir rijaal (imitating men) and tashabbuh bil kaafiraat (imitating kaafir women), and tashabbuh bil faajiraat (imitating immoral women) are not present in the hair-cutting.

 

PERMISSIBLE?

 

In one of his two Rulings, Shaikh Ibn Uthaimin (rahmatullah alayh) mentioned that of the three Hambali views, one view is permissibility if there is no tashabbuh (imitating kuffaar) accompanying the act of cutting hair. It is necessary to comment on this claim of the venerable Shaikh.

 

In Saudi Arabia , the Ulama in general, and the establishment Ulama in particular, are under strain and pressure from different quarters. They are not entirely free. Their position in official committees such as the Standing Ulama Committee demands that they tread warily and speak with caution so as not to ruffle the feathers of people of prominence in the different circles of the establishment. The statement of the one view of permissibility which the venerable made in his one fatwa is of the type of caution which he was constrained to exercise for some reason known to him.

 

In fact, in the Hambali Math-hab there are no three views regardless of the absence of the factor of Tashabbuh. Even if the hair-cutting by women is not accompanied by Tashabbuh , it remains prohibited. The only difference in the Ruling is the designation accorded to the Prohibition. In this case the one Hambali view is Makrooh Tahreemi and the other view is Haraam.

 

The imaginary third view was simply to accommodate the baseless view of Shaikh Bin Baaz who had proffered the view of permissibility if there is no Tashabbuh involved. Inspite of this aberration introduced by Shaikh Ibn Uthaimin, he nevertheless, stated unequivocally the Mash-hoor (Well-Known and Established) and the Mufta Bihi (the Official Verdict) of the Hambali Math-hab, viz., Hair-cutting by women is either Makrooh Tahrimi or Haraam notwithstanding the absence of Tashabbuh.

 

The venerable Shaikh Ibn Uthaimin (rahmatullah alayh) accomodated the baseless view of of Shaikh Bin Baaz on account of either duress or weakness. May Allah Ta'ala forgive him. He was a Man of the Haqq.

 

This leaves the deviate deprived of the straw which he had clutched under the subterfuge of contemporary ulama'. The fact is that there are no contemporary Ulama who hold the view of permissibility. Ofcourse, the dandy type modernist beardless, suit and tie wearing sheikh is of no concern. Such deviates simply do not feature anywhere in this discussion and they are of no substance even if they are able to outclass Abu Jahl in proficiency of the Arabic language and compilation of poetry.

 

(3) In the kitaab , Tambeehaat Alaa Ahkaamit Takhassusin bil Mu'minaat, Shaikh Saalih Bin Fazraan Bin Abdullah Al-Fazraan of Saudi Arabia says:

Muslim ladies are required (by the Shariah) to lengthen the hair on their heads. Shaikh Muhammad Bin Ibraaheem Aal Ash-Shaikh, the previous Grand Mufti of Saudi Arabia said: It is not permissible for women to shave their heads because of (the prohibition) in the following narrations:

 

Imaam Nasaai' (rahmatullah alayh) narrates in his Sunan from Hadhrat Ali (radhyiallahu anhu), Imaam Baza (rahmatullah alayh) narrates in his Musnad from Hadhrat Uthmaan (radhiyallahu anhu), and Allaamah Ibn Jareer Tabari (rahmatullah alayh) narrates from Ikramah (radhiyallahu anhu) that Rasulullah (sallallahu alayhi wasallam) prohibited women from shaving their heads.

The prohibition of Rasulullah (sallallahu alayhi wasallam), invokes Tahreem (being haraam) if there is no contrary hukm.

In Mirqaat, Sharah Mishkaat, Mulla Ali Qaari (rahmatullah alayh) writes:

Rasulullah's instruction that a woman should not shave her head, is on account of the fact that in the matter of beauty and adornment, tresses for women have the same status as the beard has for men.

 

Besides the motive of beauty and adornment, there is nothing wrong to shorten the hair for some other (valid) purpose. (But not for the sake of beautifying). If the motive in shortening the hair is to emulate non-Muslims and immoral women, then undoubtedly it is haraam.

 

If the intention in shortening the hair is to gain beauty and adornment then evidently this does not seem permissible. If the husband orders his wife to shorten her hair, it is not permissible for her to obey him because obedience to anyone in any act which is sin against Allah Ta'ala is not permissible...It is necessary for women to fully protect their hair and form them into tresses.

In the same way as women have been prohibited from shaving and cutting their hair without valid reason, so too is it prohibited for them to artificially lengthen their hair.

 

( 4) The Fatwa and clarification of Mufti Taqi Uthmaani appears on page 17 & 18. The deviate should have no qualms in accepting Mufti Taqi's Ruling. After all, Hadhrat Mufti Sahib in the words of the deviate is: a Hanafi faqih and muhaddith of the highest rank.

 

(5) In his Fatwa , Maulana C.M.Sema Sahib of Daarul Uloom Newcastle says:

Nabi-e-Kareem (sallallahu alayhi wasallam) has warned us from imitating the lifestyle of the Kuffaar, the Yahood and the Nasaara. On many occasions he said: Oppose the Yahood and the Nasaara.'

Nabi (sallallahu alayhi wasallam) also said: Whoever imitates a people becomes of them.' In the light of these Ahaadith and warnings it is not permissible for Muslim women to imitate the hairstyle of non-Muslim women and shorten their hair.

 

It is significant in relation to the prohibition, that all Ulama see in it the vice of Tashabbuh bil kaafiraat wal faajiraat , i.e. emulating immoral non-Muslim women. Regardless of whatever is proclaimed, the bottom line is that when there is no valid reason, the motive for hair-cutting is nothing but the adoption of the hairstyles of western women.

 

(5) Mufti Gulaamullah Sahib of Madrasah Miftaahul Uloom says in his Fatwa:

When one looks at the pure teachings of our Shariah, one will note that Islam has always made a clear difference between right and wrong, good and bad. Even the identity of a male believer has been kept clear of any resemblance with a female believer. One of the salient features of this pattern is the hair of the head. Through the long corridor of our history, the Ulama have always ruled against the cutting of the female's hair without a real shar'ee reason. May Allah Ta'ala protect our sisters from emulating the women of the kuffaar whose common practice is to cut their hair. Hair-cutting for them is Haraam and cannever be justified by the argument of beauty.

 

( 6) Mufti Ebraahim Desai Sahib from Daarul Ifta, Madrasah In'aamiyyah, Camperdown , South Africa , writes in his Fatwa:

The Ruling of our Daarul Ifta has always been that generally it is prohibited for females to trim their hair. We have corresponded with Mufti Taqi Usmani Sahib directly and he has clarified his position on the matter, namely, a female may trim her hair at the bottom (i.e.the ends of the tresses), only to straighten the uneven ends or to enhance its growth. Such cutting does not exceed more than a few inches (and is not a hair style designed for beauty). Mufti Taqi Sahib has stated that his ruling on the albalagh.net site should be read in this context.

(Mufti Taqi Sahib's full clarification appears on page 17 & 18)

 

(7) Mufti Ebraahim Salejee of Siraatul Haq Madrasah, Escort , South Africa states in his Fatwa:

It is not permissible for women to cut their hair to shoulder length or shorter for the sake of beauty or even for the sake of pleasing their husbands. In such trimming is the resemblance with men and also imitation of non-Muslim women. Both acts are Haraam..

 

(8) Mufti Ya'qoob Wali of Jamia Miftahul Falaah, South Africa states after citing the Arabic kutub references:



It is evident from this text that even with the permission of the husband and with the intention of beautifying herself, it is not justifiable to cut off the long tresses of hair. Such an act is impermissible and sinful. All our Akaabireen are unanimous in regard to this prohibition.

 

( 9) Mufti Rizaaul Haq Sahib of Madrasah Zakariyya Lenasia, South Africa , writes in his Fatwa:

Regarding the issue of women generally cutting or trimming their hair , the Fuqaha and Ulama state that a woman who cuts her hair has committed a sin and is cursed (Ad-Durrul Mukhtaar quoting from Al-Mujtaba). It is further mentioned in Al-Bazaziyyah that this is not permissible even if her husband permits it because the Hadith states: There is no scope for obeying the creation in matters wherein the disobedience of the Creator takes place.' It is for the very same reason that it is haraam for a male to cut his beard (even at the insistence of his wife).

The main reason for women not being permitted to cut their hair is that it leads to resemblance with the menfolk. It is further stated in Al-Ashbaah under the laws pertaining to women that the prohibition of a woman shaving her hair encompasses all modes of removal (of hair) whether it be by means of cropping, trimming, plucking out with tweezers, or shaving with a razor. Imam Nasaa'i (rahmatullah alayh) has recorded a Hadith on the authority of Hadhrat Ali (radhiyallahu anhu) that Rasulullah (sallallahu alayhi wasallam) prohibited women from shaving their hair (Mishkaat). In this Hadith too, the word shaving' brings within its scope the prohibition of all forms of removing the hair. (Imdaadul Fatawa, also Safai Muamalaat and Beheshti Zewer).

 

•  Mufti Ahmad Mia Sahib and Mufti Basheer Sanjalvi Sahib of Waterval Islamic Institute, Johannesburg , South Africa , state:



The female's hair is part of her blessed natural beauty and adornment...Thus the principle by law in the Shari-ah is that it is Haraam for females to shorten their hair or shave their heads. This is from the hadeeth mentioned in Nasa-iy, that Rasulullah (sallallahu alayhi wasallam) prohibited females to shave their heads. Therefore Muslim females should carefully avoid and abstain from hair fashions and styles which are merely for the ogling eye.

The principle, as the venerable Muftis have clarified, is that it is Haraam for women to shorten their hair. The principle is not permissibility to cut as the deviate has claimed.

 

•  Mufti Shuayb Rawat of Jamia Masihiyyah Ashrafiyyah, De Deur , South Africa states in his Fatwa:

 

It is not permissible for a woman to cut her hair short. It is not permissible for her to cut her long tresses even if her husband wishes her to do so. Our Akaabir Ulama and Muftis have all along held the view of female hair-cutting to be prohibited.

It is stated in the authoritative Hanafi kitaab, Al-Multaqat, page 102:

It is not halaal for a woman to cut her hair. Similarly, if her husband grants her permission for cutting, then too, it is not permissible for her.'

 

Numerous Fuqaha who were Muhadditheen of the highest calibre, have employed the Hadeeth of the Malaaikah's Tasbeeh as a basis to deduce important masaa'il on the issue of Jinaayat and Ihlaal from Ihraam. Among them are Muhaqqiq Badrud Deen Aini, the author of the celebrated Sharh of Bukhaari Shareef, Umdatul Qaari Fee Sharhil Bukhaari, and Uthmaan Bin Ali Zaila'i, author of Tabyeenul Haqaaiq Sharhu Kanzid Daqaaiq.

Their acceptance and employment of the Hadeeth on the Tasbeeh of the Malaaikah as mustadal leaves no scope for doubt on the authenticity of this Hadeeth.

 

The Ulama of Deoband are unanimous on women's cutting hair being na-jaaiz (not permissible). Refer to Hazrat Shaikh Zakariyya's fatwaa on this issue in Faidhul Mun'im, pages 178/9. Hazrat Shaikh (rahmatullah alayh) refutes the contention of permissibility which has been deducted on the basis of the Hadeeth of Muslim.

 

All those linked to the Imaam of Tasawwuf, Hazrat Moulana Maseehullah Khaan Sahib (Rahmatullah alayh) are aware of the great Shaikh's explicit views on the prohibition of women cutting their hair and are familiar with the words of the Hadeeth related by Hazrat Maseehullah Sahib. Thus, after narrating:

Glorious is He Who has adorned men with beards

and women with locks and tresses,

(Refer to the MajlisMaseehul Ummat, No.34. Page 111)

He laments: Women are cutting their tresses which are a wonderful item of beauty, and men are shaving their beards which are (their) adornment..

 

( 12) Mufti Muhammad Saeed Motara Sahib of Madrasah Arabiyya Islamiyya Ifta Department issued his Fatwa which is as follows:

 

Apart from the occasions of Hajj and Umrah when it becomes essential for a woman to cut a negligible amount of hair in order to come out of Ihraam, it is prohibited under normal circumstances for women to cut or trim their hair. The prohibition is further aggravated by the fact that women who do have the inclination of cutting their hair up to their shoulders or even shorter, do so in emulation of western lifestyle. The Qur'aan clearly proclaims: That which the Rasul has brought to you, accept it, and that which he prohibits you from, desist from it. (Surah Hashr, 59:7) In this Aayah we have been commanded to refrain from whatever has been prohibited by Rasulullah (sallallahu alayhi wasallam). If we now cast our glance at the prohibitions of Rasulullah (sallallahu alayhi wasallam) with regard to women who emulate men and the western world by cutting their hair, we find the following Ahaadeeth:

 

Rasulullah (sallallahu alayhi wasallam) prohibited free women from shoulder-length hair (Faidhul Qadeer, Vol.6, pg.312), as recorded by Tabaraani on the authority of Hadhrat Abdullah bin Umar (radhiyallahu anhu). It is obvious that the hair of a woman can only be shoulder- length if it is trimmed and cut to this length. Keeping hair in this manner has been expressly forbidden in this Hadith.

 

Rasulullah (sallallahu alayhi wasallam) cursed those men who emulate women and also those women who emulate men. (Narrated by Bukhaari -Mishkaat, page 380)

 

In one Hadith, Hadhrat Ali (radhiyallahu anhu) narrates: Rasulullah (sallallahu alayhi wasallam) forbade women to shave the hair on their heads.' (Mishkaat, Pg. 334 narrated by Nasaa'ie)

 

Just as shaving the head is essentially a male practice so too is the practice of trimming, chopping and cutting the hair. Thus, it goes without saying that women who trim and cut their hair are, (apart from emulating western society) also emulating men, thereby making themselves targets for the curse of Rasulullah (sallallahu alayhi wasallam).

 

Mulla Ali Qaari (rahmatullah alayh) writes:Long hair and plaited locks are adornments for women, just as the beard is an adornment for men. Since long hair is an adornment and beauty for women, they should fulfil the right of that adornment by lengthening their hair and not cutting it. Nowadays, most women have a totally opposite concept in that they regard trimming and cutting the hair as an act of beauty and adornment. This ideology has crept into Muslim women too, due to western influence and indoctrination. By trimming and cutting the hair, a Muslim woman will, in effect be emulating the lifestyle of the western world whereas emulation of nations foreign to Islam, has been severely condemned in a Hadith wherein Rasulullah (sallallahu alayhi wasallam) says:

Whoever emulates (the lifestyle of another) nation is from amongst them.

 

From the abovementioned facts, it can be safely deduced that it would not be permissible for a woman to cut her hair, even though her husband may desire this. The whims of the husband cannot justify disobedience to the injunctions of the Shariah. A Hadith of Rasulullah (sallallahu alayhi wasallam) clearly states: The creation cannot be obeyed when such obedience countenances disobedience to the Creator.

 

We take this opportunity to express our shukr (thanks and gratitude) in particular to Mufti Motara Sahib, and in general to the Ulama of the other Madaaris, who have assisted with numerous references from the kutub. The information they had provided with copious references sent to us have proved very helpful in the preparation of this book against baatil . We have also derived assistance from the tahqeeqaat of Mufti Motara's Talabah. . It is our fervant dua that Allah Ta'ala grants them all greater ikhlaas , greater taqwa , hikmat and the taufeeq to serve his Deen. Their co-operation in this exercise to uphold the Haqq and to demolish Baatil has considerably assisted these incompetent khudaam (servants) of the Ulama, and Muqallideen deficient in Ilm and A'maal. To all of them we say:

Jazaakumullaah!

 

 

 

 

REVILING THE ULAMA

Hadhrat Maulana Rashid Ahmad Gangohi (rahmatullah alayh) said:

The faces of those who criticize and revile the Ulama are turned away from the Qiblah in their graves. Whoever wishes to ascertain this may proceed and see.

Those who are in the habit of criticizing the illustrious Fuqaha and Heirs of Rasulullah (sallallahu alayhi wasallam), should heed this terrible warning.

 

 

 

 

THE FATWA OF

DAARUL ULOOM DEOBAND

 

In a very recent Fatwa issued by the Headquarters of the Ulama-e-Deoband, Daarul Uloom, Deoband, four Muftis of Daarul Uloom's Ifta Department jointly issued their verdict as follows:

 

THE ANSWER WITH THE TAUFEEQ OF ALLAH

 

We do not know who Shaikh Muhammad Taha Karaan is nor are we aware of the occasion when he qualified at Daarul Uloom Deoband. We are not in agreement with his liberal views which he has expressed on the question of women's hair. We do not consider his personal views to be correct.

 

This mas'alah (of hair-cutting for women) is a well-substantiated ruling. It is proven from the Saheeh Hadith that it is Waajib for women to keep the hair of their heads. It is Haraam for them to cut or shave their hair. It is narrated from Ali (radhiyallahu anhu) that Rasulullah (sallallahu alayhi wasallam) prohibited a woman from shaving her head. Nasaai' narrated in Mishkaat, Vol.1, Page 384.

 

This Hadith has complete clarity and is faultless. It is above every vestige of doubt and defect, hence amal (practice) on it is Waajib.

With regard to the narration of Muslim Shareef, namely the Hadith in which appears the statement: ????? ?? ?????? ??? ???? ???????

It means that the Wives of Nabi (sallallahu alayhi wasallam) would arrange their hair in such a manner during ghusl that it had the appearance of the hair style called wafrah . Allamah Zafar Ahmad Uthmaani, the Commentator of Muslim, in explaining this Hadith, presented several probabilities. At the end of his elaboration he said that the Wives of Nabi (sallallahu alayhi wasallam) did not cut their hair. In fact, they would tie up their hair at the back of their necks during ghusl. This gave the impression of hair like wafrah . Hence (to the observer) it appeared that their hair was not lower than the ears. In our land too, many old and other women do not leave their hair loose during ghusl. (After washing the hair), they tie it behind their necks.

 

Even during Hajj when women have to release themselves from Ihraam, then they have to make taqseer (trim the hair). Malikul Ulama (The King of the Ulama, i.e. Allaamah Al-Kaasaani) says in Al-Badaai', Vol.2, page 29:

 

There is no shaving for a woman. Because of what has been narrated from Ibn Abbaas who narrated that Nabi (sallallahu alayhi wasallam) said: There is no halq on women. On women is only taqseer.' Narrated by Tirmizi. Aishah (radhiyallah anha) narrated that Nabi (sallallahu alayhi wasallam) forbade that a woman shaves her head.' This (prohibition) is also because halq for women is disfigurement. It is for this reason that none of the Wives of Rasulullah (sallallahu alayhi wasallam) did it. On the contrary, they made taqseer. They would cut on the sides of their hair the extent of one anmulah because of what has been narrated from Ibn Umar (radhiyallahu anhu). He was asked: How much should a woman cut (her hair in Hajj)? He said: So much (and he indicated to the tip of the finger (i.e.anmulah) Haakim in Mustadrak.

 

For Muslim women to emulate non-Muslim women and to cut their hair into different styles, is undoubtedly tashabbuh with males, hence unlawful and forbidden. Such women become deserving of la'nat (divine curse) as it is mentioned in the Ahaadith. If the husband gives permission then too will she be sinful on account of the Hadith:

 

There is no obedience to any creation in any act which involves disobedience to The Creator .'

 

It is mentioned in Durr-e-Mukhtaar:

 

A woman who has cut her hair has sinned and has become accursed. Bazaaziah adds: And even if the husband gives permission, because there is no obedience to makhlooq in any act of disobedience to Khaaliq, It is for this (same) reason that it is haraam for a man to cut his beard. The rationale (for the prohibition) is tashabbuh with men.'

 

In Al-Ashbaah, in Ahkaamul Unthaa is mentioned: Woman will be prevented from shaving the hair on her head. The self-evident meaning of halq of her head is the removal of hair whether by shaving, cutting, plucking or lime (etc.). Therefore reflect! The meaning of not permissible is Makrooh Tahrimi.

The term halq brings within its scope cutting as well. The Ruling (of prohibition) for both acts is the same. (18 th Safar 1424) [ 21 st April 2003 ] ( End of Deoband's Fatwa)

 

Those who dispute in (in the Shariah) of Allah after its acceptance (by the Ummah), their disputation is false by their Rabb. And on them is the Wrath (of Allah) and for them is a severe punishment.

[Qur'aan]