‘I counted that thirteen from the Companions of the Messenger of Allaah -sallAllaahu alayhi wa sallam– had hair.’ He mentioned Abu Ubaydah bin aj-Jarrah, Amaar bin Yasir, al-Hasan and al-Hussain.[2]

The Salaf would not shave their heads except

The author of ‘Al-Wasail fee Sharh ash-Shama’il’ said:

‘Having hair on one’s head, whether it is up to the shoulders, or what hangs down to the earlobes or curly is a Sunnah from the Messenger of Allaah -sallAllaahu alayhi wa sallam.

It is not established from the Prophet -sallAllaahu alayhi wa sallam– that he shaved his head except in Hajj or Umrah.

The statement of the Prophet -sallAllaahu alayhi wa sallam: ‘May Allaah have mercy upon those who shave their heads’ from Saheeh Muslim in ‘Kitab al-Hajj, Chapter the excellence of shaving the head over that of shortening the hair and the permissibility of shortening the hair.’

Here it is not said: ‘The lesson is from the general wording and not the particular reason.’

The reason is that the Messenger -sallAllaahu alayhi wa sallam– mentioned that shaving the head is from the signs of the Khawarij. The Salaf would not shave their heads except for the rituals of Hajj and Umrah or if there was a need . . . . . al-Kirmani said that the Khawarij took shaving their heads as a regular practice, so it became their sign and were known by that.’[3]

Honouring hair

From Abu Hurairah & ‘Aeysha that the Prophet -sallAllaahu alayhi wa sallam said:

إذا كان لأحدكم شعر فليكرمه

‘If one of you has hair then he should honour it.’[4]

In another wording:

من كان له شعر فليكرمه

‘Whoever has hair should honour it.’[5]

And another wording:

“ أكرموا الشعر “

‘Honour hair’[6]

A woman cutting her hair

Shaykh Muhammad Nasiruddeen al-Albaani was asked:

‘What is the ruling for a woman to cut some of her hair?’

The Answer:

‘For a woman to cut her hair she needs to look at what is the reason she wants to do this. If she wants to cut hair to resemble non-Muslim women or evil women, then it is not allowed for her to cut it with this intention.

Whereas if she wants to cut it to make her hair shorter, or because her husband would like her to, then I see that there is nothing to prevent this.

It has been mentioned in Saheeh Muslim:

‘That the wives of the Prophet used to cut their hair until it was to below the level of their ears.’[7]

The Ruling of a Woman cutting her hair until her ear lobes

Shaykh Muhammad Ali Farkoos was asked

What is the ruling of a woman cutting her hair that does not reach her shoulders and it covers her ears? And the proofs for this. May Allaah reward you with good.

The Answer:

All praise belongs to Allaah the Lord of all the Worlds. May the praise and security be upon who Allaah sent as a mercy for all the worlds, upon his family and his companions and his brothers until the day of judgement. There after:

It is permissible for a woman to cut her hair from what is on the top of her head and from the sides.

«كَانَ أَزْوَاجُ النَّبِيِّ صلَّى الله عليه وسلَّم يَأْخُذْنَ مِنْ رُءُوسِهِنَّ حَتَّى تَكُونَ كَالْوَفْرَةِ»

‘The wives of the Prophet used to cut their hair until it was to below the level of their ears.’[8]

However, this is with the condition that she does not resemble -in cutting her hair – men, nor evil disbelieving women. Following that which is generally taken from beauty magazines which are imported from western countries.

لَعَنَ رَسُولُ اللهِ صلَّى الله عليه وسلَّم المُتَشَبِّهِينَ مِنَ الرِّجَالِ بِالنِّسَاءِ، وَالمُتَشَبِّهَاتِ مِنَ النِّسَاءِ بِالرِّجَالِ

Since indeed the Messenger of Allaah –sallAllaahu alayhi wa sallam– cursed those men who imitate women and women who imitate men.’[9]

The Prophet also said:

مَنْ تَشَبَّهَ بِقَوْمٍ فَهُوَ مِنْهُمْ

‘Whoever imitates a people then he is from them.’[10]

He –sallAllaahu alayhi wa sallam– also said:

لَيْسَ مِنَّا مَنْ تَشَبَّهَ بِغَيْرِنَا

‘Whoever imitates those other than us is not from us.’[11]

As for imitating them in what is apparent then it is an indication of loving them inwardly. Allaah -Subhanahu wa Ta’ala says:

وَمَن يَتَوَلَّهُم مِّنكُمۡ فَإِنَّهُۥ مِنۡهُمۡۗ إِنَّ ٱللَّهَ لَا يَهۡدِي ٱلۡقَوۡمَ ٱلظَّٰلِمِينَ

<< And if any amongst you takes them as Awliyaa then surely he is one of them >>[12]

As for shaving her hair completely, then this has been prohibited by Ijma (total agreement by the scholars) except for a disease or illness.

Allaah Ta’ala has the knowledge and the last of our calls is that all praise belongs to Allaah the lord of all that exists, may Allaah’s praise and complete security be upon our Prophet Muhammad and upon his family, companions, his brothers until the day of judgement.

Shaving the Head

Shaykh AbdurRazzaq al-Badr said:

‘Shaving is completely removing the hair of the head while shortening is lessening the hair of the head all over. Shaving or shortening the hair is one of the obligations of Hajj and Umrah, it is not permissible to leave it, and the evidence is the saying of Allaah Ta’ala:

لَتَدۡخُلُنَّ ٱلۡمَسۡجِدَ ٱلۡحَرَامَ إِن شَآءَ ٱللَّهُ ءَامِنِينَ مُحَلِّقِينَ رُءُوسَكُمۡ وَمُقَصِّرِينَ لَا تَخَافُونَۖ

<< Certainly, you shall enter masjid al-Haram; if Allaah wills, secure, (some) having your heads shaved, and (some) having your head hair cut short, having no fear>> [Fath : 27]

Ibn Qadaamah –RahimuhAllaah- said: ‘If it was not from the rites of Hajj, Allaah would not have described them this way.’[13]

It is narrated by Bukhari and Muslim from the hadeeth of Ibn Abbas –RadhiAllaahu anhu- who said: ‘When the Prophet –sallAllaahu alayhi wa sallam– came to Makkah he ordered his Companions to make Tawaaf of the House and of Safa and Marwa, then to come out of Ihraam and shave or shorten their hair.’[14]

Hence, it is one of the obligations of Hajj and Umrah. So, whoever does not shave or shorten their hair, then it is necessary to atone for this by slaughtering a sacrificial animal. It (i.e. shaving/shortening) is a sign that the time period for Ihraam has ended and it imitates the actions of the Messenger – alayhi as-sallat wa sallam– where he shaved his head and ordered his Companions to shave their heads, casting aside their impurities and removing dishevelled hair. Shaving the head is the act of humbly placing the forehead in front of its Lord, due to His greatness, and in submission, due to His Honour, and it is from the most intense forms of Uboodiyah (worship) for Allaah Azza Wa Jal.

So, when the Muslims performs this great act of obedience and important worship in reverence of Allaah and in imitation of the Messenger of Allaah –sallAllaahu alayhi wa sallam– it is obligatory upon him to know that shaving the head or shortening the hair is done to worship and seek closeness to Allaah and that it is not permissible to perform it for anyone other than Allaah –subhanahu wa Ta’ala.

The great Imaam, Shaykh-ul-Islaam Ibn Taymeeyah -RahimuhAllaah- was asked about a people who shave their heads at the command of their shaykhs at such graves as they glorify while regarding it as a means seeking closeness to Allaah and worship: is all of this a Sunnah or a Bida? Is shaving the head, generally, a Sunnah or Bida?

He –Rahimullaah- replied: ‘Shaving the head is of four types:

[First Type]

One of them is shaving the head in Hajj and Umrah and this is from what Allaah and His Messenger –sallAllaahu alayhi wa sallam– have ordered. It is legislated and ordered in the Book, the Sunnah and the consensus of the Ummah. Allaah Ta’ala said:

<< Certainly, you shall enter masjid al-Haram; if Allaah wills, secure, (some) having your heads shaved, and (some) having your head hair cut short, having no fear>> [Fath : 27]

There are multiple narrations on the authority of the Prophet –sallAllaahu alayhi wa sallam– that he shaved his head in his Hajj and Umrah as did his Companions. From them were those who shaved their heads and some who shortened their hair. Shaving is better than shortening because the Prophet said: ‘O Allaah forgive those who shave their heads.’ The people said, ‘O Messenger of Allaah –sallAllaahu alayhi wa sallam– and those who shorten their hair?’ He said ‘O Allaah forgive those who shave their heads.’ The people said, ‘O Messenger of Allaah –sallAllaahu alayhi wa sallam– and those who shorten their hair?’ He said ‘O Allaah forgive those who shave their heads.’ The people said, ‘O Messenger of Allaah –sallAllaahu alayhi wa sallam– and those who shorten their hair?’ He said: ‘And those who shorten their hair.’[15]

In the farewell Hajj he –sallAllaahu alayhi wa sallam– commanded the Companions who had brought a sacrificial animal with them to shorten their hair if they had performed Tawaaf of the House and had walked between Safa and Marwa for Umrah and then to shave their heads once they had completed the Hajj. So (in this way) he combined for them, firstly, shortening their hair and, secondly, shaving their heads.

[The second type]

The second type of shaving the head is for a need, such as shaving the head for treatment. This is also permissible according to the Book, the Sunnah and the consensus of the scholars. Indeed, Allaah has permitted the Muhrim (pilgrim), for whom it is not usually allowed to have his head shaved until completion of the Hajj rites, to shave his head if he is suffering as Allaah Ta’ala mentions:

وَلَا تَحۡلِقُواْ رُءُوسَكُمۡ حَتَّىٰ يَبۡلُغَ ٱلۡهَدۡيُ مَحِلَّهُۥۚ فَمَن كَانَ مِنكُم مَّرِيضًا أَوۡ بِهِۦٓ أَذٗى مِّن رَّأۡسِهِۦ فَفِدۡيَةٞ مِّن صِيَامٍ أَوۡ صَدَقَةٍ أَوۡ نُسُكٖۚ

<<and do not shave your heads until the Hady (sacrificial animal) reaches the place of sacrifice. And whosoever of you is ill or has an ailment in his scalp (necessitating shaving), he must pay a Fidyah (ransom) of either observing Saum (fasts) (three days) or giving Sadaqah (charity – feeding six poor persons) or offering sacrifice (one sheep) >>[Baqarah :196]

What has been established by agreement of the Muslims is the hadeeth of Ka’b bin Ujraah that when the Prophet –sallAllaahu alayhi wa sallam– passed by him in the Umrah of Al-Hudaybiyah, lice were falling from his head, so the Prophet said to him: ‘Are your lice harming you?’ K’ab replied: ‘Yes.’

So the Prophet said: ‘Shave your head and sacrifice a sheep, or fast three days or feed a group of six needy people.’[16]

The authenticity of this Hadeeth is agreed upon and has been received with acceptance by all the Muslims.

[The third type]

The third type of shaving the head is that which is done for worship, religion and Zuhd (abstention from loving worldly things) in other than Hajj or Umrah. For example, some of the people command the one who repents, once he has repented to shave his head. Similar is the one who shaves the head as a sign of being from the people of rituals and religion or as a sign of the perfection of Zuhd and worship or as a sign that the one who shaves is better, more religious or has more Zuhd than the one who does not.

Then there are those who adhere to certain shaykhs such that if they repent, they shave their heads or they cut some of his hair. So, the shaykh specifies who should have the scissors and prayer rug so he can pray on that rug (and not with the Muslims). His cutting hair from the heads of the people is from the complete authority befitting him and someone who is imitated in order to make the people repent.

So, all of this is Bida’ which has neither been commanded by Allaah, nor by His Messenger –sallAllaahu alayhi wa sallam. It is not obligatory nor has it been recommended by any one scholar of the Deen. Not one of the Companions did this, nor did any of those who followed the companions in goodness, neither the scholars of the Muslims who were well known for Zuhd and worship nor the Companions, the successors or those who came after them.

There were those who accepted Islam at the time of the Prophet –sallAllaahu alayhi wa sallam– but he never used to order them to shave their heads if they entered Islaam, nor did he cut anyone’s hair. He did not pray on a [special] rug but, rather, he used to pray as an Imaam with all the Muslims. He used to pray on what they used to pray, sit where they used to sit and he never used to make himself distinct from them by sitting on something special, whether a prayer rug or anything else.

Whoever takes this Bida’ -which is not obligatory or even recommended- as a means of seeking closeness and obedience or as a path to Allaah making it a completion of the Deen or orders the repentant to do it, both the Zahid (the one who abstains from loving worldly things) and the worshipper, then he is a misguided person outside the path of ar-Rahmaan (Allaah the Most Merciful), following the footsteps of the Shayateen.’

[The Fourth Type]

Then Shaykh ul-Islaam –Rahimullaah- mentioned the fourth type of shaving the head which is shaving the head as other than a ritual or for other than a need, neither seeking closeness to Allaah nor seeking to be religious. He mentions that the people of knowledge have two opinions regarding this, which are two narrations attributed to Imaam Ahmad.

The first is that it is disliked and this is the Madhab of Maalik and others. The second is that it is permissible and this is well known amongst the companions of Abu Haneefa and ash-Shafi’ee.

Then Imaam Ahmad mentions the evidence that the scholars use for each of these sayings.[17]

Imaam Ibn al-Qayyim mentions a similar division to what has preceded in his book ‘Zaad al-Ma’ad’. He mentions that from the different types of shaving the head there is one that is Shirk and one that is Bida’. Shirk being the one shaving his head for other than Allaah –Subhaanhu- such as those who follow shaykhs and who shave their heads for their shaykhs. One of them will say: ‘I have shaved my head for so-and-so and you have shaved your head for so-and-so.’ This is the same as saying: ‘I have done Sadjah (prostration) for so-and-so,’ because shaving the head is done with humility, in worship and with submissiveness and it is done for the completion of Hajj.

Then he mentions that the misguided shaykhs deceive their followers by causing them to shave their heads for them, just as they mislead them into prostrating to them.[18] All of this is clear Shirk and a great lie, we ask Allaah for security.[19]

Hadeeth No. 21 – halfway down his ears

عَنْ أنَسِ بْنِ مَالِكٍ قَالَ:

(كَانَ شَعْرُ رَسُولِ الله صَلَّى اللَّهُ عَلَيْهِ وَسَلَّم َ إلى نصف (وفي طريق أخرى: أنصاف / 28) أذنيه)

From Anas ibn Malik who said:

“The hair of the Messenger of Allaah –sallAllaahu alayhi wa sallam– reached halfway down his ears.”

[Saheeh – Collected by Abu Dawood with this meaning, Nisa’ee, Muslim, Ibn Majah and Albaani said it is also collected by Ahmad and Ibn Sa’d with different chains and wordings. Mukhtasir ash-Shamail al-Muhammadiyyah p.34]

AbdurRazzaq al-Abbad said:

‘In this hadeeth it says that the Prophet’s hair would reach half way down his ears, and in summer other Ahadeeth indicate that his hair was long that it would touch his shoulders.

There are from the people of knowledge who said: Indeed, this goes back to the different situations, so whoever saw the Prophet -sallAllaahu alayhi wa sallam- and his hair had lengthened to reach his shoulders he described him like that and whoever saw him with shorter hair then he described him with what he saw.

This is why the Imam Ibn Katheer -Rahimuhullaah- said in ‘al-Bidaya wa Neehi-ya’ when he brought these Ahadeeth: ‘there is no negation between the two conditions. Since the hair was sometimes long and sometimes shorter, so everyone reported according to what they saw.’[20]

Hadeeth No. 22 – hair that reached further than his ears

عَنْ عَائِشَةَ قَالَتْ: (كُنْتُ أَغْتَسِلُ أَنَا وَرَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّم َ مِنْ إِنَاءٍ وَاحِدٍ وَكَانَ لَهُ شَعْرٌ فَوْقَ الْجُمَّةِ ودون الوفرة)

From ‘Ayesha who said:

“I and the Messenger of Allaah –sallAllaahu alayhi wa sallam– used to wash ourselves from a single container. He had hair that reached further than his ears but did not reach his shoulders.”

[Saheeh – Collected by Ibn Majah, Tirmidhi and he authenticated it. It was also collected by Abu Dawood and in parts by Ibn Majah likewise by Ibn Sa’d and Ahmad.

As for the sentence ‘wash’ then this in Bukhari and Muslim and others from ‘Aeysha -RadhiAllahu anha- and some of it is researched in ‘Saheeh Abi Dawood’.’c p.35]

[Further than his ears]

Imam Muhammad al-Mubarakfoori (d. 1353 A.H.) mentions:

‘That which reached his earlobes. This is how it is mentioned in ‘Jamia al-Usool’, ‘an-Nihayya’ & ‘Sharh as-Sunnah’. This apparently shows that the Prophet’s –sallAllaahu alayhi wa sallam– hair was moderately between his ears and shoulders, it was not either closer to his ears nor closer to his shoulders. However, it has been mentioned in some narrations that the Prophet’s –sallAllaahu alayhi wa sallam– hair would fall closer to his shoulders, perhaps that is in consideration with his different circumstances.’[21]

Husband and Wife Bathing Together

Shaykh Albaani said:

‘It is permissible for them to bathe together in one place even if the husband was to see her private parts and for her to see his for this there are Ahadeeth:

The first: From ‘Aeysha -RadhiAllahu anha- who said:

‘I used to bathe together with the Messenger of Allaah –sallAllaahu alayhi wa sallam– from one vessel which was between us, we would take turns to take the water out, he would precede me so much that I would say leave me some, leave me some. She said: that they were both in a state of Janaba.’[22]

[Collected by Bukhari & Muslim. Bukhari wrote the chapter heading: ‘Chapter a man bathing with his wife’]

Second: From Mu’wayyeeya bin Hayyda who said:

I said: O Messenger of Allaah! What about our private parts that which we have relations with our wives and that which we protect?

The Messenger –sallAllaahu alayhi wa sallam– said:

‘Protect your private part except from your wife or your female captive.’[23]

Muwayeeyah said: I asked: ‘O Messenger of Allaah! What if the people are mixing with each other?

He answered: ‘If it is possible that you do not show anyone your private part then do not show it.’

He said: I said: O Messenger of Allaah! If one of you is in a secluded place?

The Messenger said: ‘Allaah has more of a right to be shy of than the people.’[24]/ [25]

Hadeeth No. 23 – Four plaits

عَنْ أُمِّ هَانِئٍ بِنْتِ أَبِي طَالِبٍ قَالَتْ: (قَدِمَ رسول الله صَلَّى اللَّهُ عَلَيْهِ وَسَلَّم َ مَكَّةَ قَدْمَةً وَلَهُ أَرْبَعُ غدائر ” وفي رواية: ضفائر)

Umm Haani bint Abi Taalib said:

“When the Messenger of Allaah –sallAllaahu alayhi wa sallam– arrived in Makkah, his hair was in four plaits.”

[Saheeh – Collected by Abu Dawood and Ibn Majah, Tirmidhi and he said it was ‘Hasan Ghareeb’. It was also collected by Ahmad and Ibn Sa’d and its Isnaad is Saheeh. Mukhtasir ash-Shamail al-Muhammadiyyah p.35]

[Umm Haani]

Shaykh Albaani said:

‘Her name is ‘Faakhta’ or ‘Aateeka’ or ‘Hind’. She accepted Islaam on the ‘Day of Fath’ and the Prophet –sallAllaahu alayhi wa sallam– proposed to her but she excused herself, so he excused her.

Umm Haani is the one to whom al-Mustapha –sallAllaahu alayhi wa sallam– said: ‘We have indeed hired whomever you have hired O Umm Haani.’

She was the sister of Ali bin Abi Taalib, she died in the khilafah of Muwaweeyah.[26]

[arrived in Makkah]

Shaykh Albaani said:

‘The Prophet –sallAllaahu alayhi wa sallam– came to Makkah four times after the Hijra: arriving to make up the missed Umrah, arriving for the conquest of Makkah, arriving at a place called Al Ju`ranah [which is a village in Makkah Province, in western Saudi Arabia] and arriving for the farewell Hajj.’[27]

[Four Plaits]

Imam Muhammad AbdurRahman al-Mubarakfoori (d. 1353 A.H.) said:

‘As for the statement: ‘His hair was in four plaits’ then perhaps this was to defend off dust.’ I say ‘This is what is apparent because the Prophet –sallAllaahu alayhi wa sallam– was travelling.’[28]

Hadeeth No. 24 – Part His Hair

From Ibn ‘Abbas:

“The Messenger of Allaah –sallAllaahu alayhi wa sallam– used to let his hair hang down freely and the Mushrikoon were in the habit of parting their hair. The people of the Book would let their hair hang down without parting it and the Messenger of Allaah –sallAllaahu alayhi wa sallam– preferred to be in agreement with the people of the Book with regards to those things for which no commandment had come to him through revelation. Then later on the Messenger of Allaah –sallAllaahu alayhi wa sallam– began to part his hair.”

[ Albaani – Saheeh – Collected by Bukhari, Muslim, Abu Dawood, Ibn Majah, Tirmidhi, Nisa’ee, Ibn Sa’d and Ahmad. Mukhtasir ash-Shamail al-Muhammadiyyah p.36]

AbdurRazzaq al-Badr said:

‘It is obligatory to intensely warn against imitating the non-Muslims or women. The Prophet –sallAllaahu alayhi wa sallam– said:

‘Whoever imitates a people then he is from them.’[29]

He also said:

‘The Messenger of Allaah –sallAllaahu alayhi wa sallam– cursed the men who imitated women.’[30]

Along with that some of the youth grow their hair very long and comb it just like a woman exactly. Perhaps he may borrow some hair accessories from his sister so that he can put them in his hair, like hair bands and hair clips so he is exactly like his sister, especially since he completely shaves his beard, or maybe he plucks it. He may also borrow things from his sister like a blusher to apply to his cheeks. Perhaps some of the youth imitate the non-Muslims in their haircuts or colour and this is a great tragedy. Perhaps some of them make a mistake and say that growing the hair long is a Sunnah even though they are neglectful of the obligatory prayer. And Allaah’s aid is sought.’[31]

A Summary of the Prophet’s Hairstyles

1 – His hair was down to his ear lobes

From al-Bara ibn Aazib who said:

‘…..he had a lot of hair which reached his earlobes.’[32]

2 – His hair was halfway down to his ears

From Anas Ibn Malik who said:

“The hair of the Messenger of Allaah –sallAllaahu alayhi wa sallam– reached halfway down his ears.”[33]

3 – His hair was down to his shoulders

From Anas bin Malik -RadhiAllahu anhu- who said:

‘The Prophet’s hair –sallAllaahu alayhi wa sallam– would hang to his shoulders.’[34]

In a narration from al-Baraa who said:

‘……. His hair would fall on his shoulders……….’[35]

4 – His hair was down between his ears and shoulders

From Anas bin Malik who said:

‘The hair of the Messenger of Allaah –sallAllaahu alayhi wa sallam– was straight but not absolutely straight but nor was it completely curly and it would hang down between his ears and shoulders.’[36]

5 – His hair was closer to his ears than shoulders

From Aeysha -RadhiAllahu anha- who said:

‘The hair of the Messenger of Allaah –sallAllaahu alayhi wa sallam– was closer to his ears than his shoulders.’ [37]

6 – His hair was closer to his shoulders than his ears

From ‘Ayesha who said:

He had hair that reached further than his ears but did not reach his shoulders.”[38]

7 – His hair was platted

Umm Haani bint Abi Taalib said:

“……….. his hair was in four plaits.”[39]

[1] [Kitab at-Tarajul by Abu Bakr al-Khalal p.87-88]

[2] [Kitab at-Tarajul by Abu Bakr al-Khalal p.85]

[3] [Al-Wasail fee Sharh ash-Shama’il p.67-68]

[4] [Sunnan Abu Dawood & by ‘Aeysha -RadhiAllahu anha in Saheeh Ibn Hibban. Albaani graded it Saheeh in Saheeh al-Jami’ no. 772]

[5] [Saheehah no. 500 Albaani said it is Hasan Saheeh]

[6] [Collected in Saheehah no. 666]

[7] [Taken from Al-Asalah magazine]

[8] Collected by Muslim in the book of menstruation from Abu Salmah bin AbdurRahman.

[9] Collected by Bukhari in the book of clothing, chapter Men imitating women and women imitating men, from the hadeeth of Ibn Abbas – RadhiAllaahu anhu

[10] collected by Abu Dawood in the book of clothing, chapter wearing clothing to differ, from the hadeeth of Ibn Umar –RadhiAllaahu anhu. Authenticated by Iraqi in ‘Takhreej al-Ahyaa’, graded Hasan by Ibn Hajr in ‘Fath al-Bari’ & Albaani in ‘al-Irwaa’

[11] Collected by Tirmidhi in the book of ‘Seeking permission to enter and its manners’

[12] [Maidah: 51]

[13] Al-Mughni (5/305)

[14] Saheeh al-Bukharee

[15] Saheeh al-Bukharee & Saheeh Muslim

[16] Saheeh al-Bukharee & Saheeh Muslim

[17] Majmoo’al-Fatwa (21/116-119)

[18] Za’d al-Ma’ad (4/159-160)

[19] [From Lessons of Creed Acquired From The Hajj[19] By ‘AbdurRazzaq bin ‘Abdul-Muhsin al-Badr]

[20] [Sharh Shamail an-Nabi P. 54]

[21] [Tuhfahtul Ahwadhi Bisharh Jamia at-Tirmidhi 5/390]

[22] Al-Hafidh said in ‘al-Fath’ (1/290): ‘ad-Dawoodi used this as an evidence for the permissibility of a man looking at his wife’s private parts and the opposite. What supports his opinion is what is narrated by Ibn Hibban from Sulayman bin Musa who was asked can a man look at his wife’s private parts? He said I asked Atta who said I asked ‘Aeysha and she mentioned the meaning of this Hadeeth and this is an evidence in this issue.

I (Albaani) say: ‘This indicates to the invalidity of what has been narrated from her that she said:

‘I never ever saw the private part of the Messenger of Allaah –sallAllaahu alayhi wa sallam.’ Collected by Tabarani in ‘as-Sagheer’ and from that chain Abu Na’eem and al-Khateeb and in its chain, is (a narrator called) Baraka bin Muhammad al-Halabi and there is no Baraka in him! Indeed, he is a liar and fabricator and indeed al-Hafidh bin Hajr mentioned in ‘al-Lisaan’ that this hadeeth is from his falsehoods.

This narration has another chain from Ibn Majah and Ibn Saad and in this chain, is a freed slave of ‘Aeysha and he is unknown and that is why al-Busayri regarded it as da’eef in ‘az-Zawaid’.

It also has a third chain by Abee Shaykh in ‘Akhlaq an-Nabi –sallAllaahu alayhi wa sallam‘ and in this narration, is Abu Salih, his name is Batham and he is Da’eef and Muhammad bin al-Qaasim al-Asdi and he is a liar.

There is another similar hadeeth:

‘If one of you has intercourse with his wife then he should cover himself and he should not be completely naked.’

Collected by Ibn Majah from Utbah bin Abd as-Sulami and in its chain is al-Ahwas bin Hakeem and he is weak and the narrator from him is al-Waleed bin al-Qassim al-Hamdani whom Ibn Ma’een and other than him regarded him as Da’eef and Ibn Hibaan said: ‘He was separate from trustworthy narrators with which he is not similar to their hadeeth so he exited from being used as a reliable narrator.’This is why al-Iraqi resolved in ‘Takhreej al-Ahyaa’ that its chain is Da’eef and it was collected by Nisa’ee in ‘Ashrat an-Nisaa’ and by Mukhlas in ‘al-Fawaid al-Muntaqa’ and Ibn Adee and from Abdullaah bin Sarjis and Nisa’ee said: ‘This Hadeeth is Munkar and Sadaqa bin Abdullaah -one of its narrators is Da’eef.’

[23] Ibn ‘Urwaa al-Hanbali said in ‘al-Kawkib’:

‘It is permissible for every one of the two spouses to look at the complete body of ones partner and touching each other even the private part due to this hadeeth, this is because it is permissible to have pleasure from the private part, so it is permissible to look at it and touch it just like the rest of the body.’

This is the Madhab of Malik and other than him. Ibn Saad narrated from al-Waqadi that he said: I saw that Malik bin Anas and Ibn Abee Dhibb held the opinion that it is not a problem that a husband sees her private part or his wife sees his private part. Then ‘Urwaa said: It is disliked to look at the private part, since Ayesha said: I never saw the private part of the Messenger of Allaah –sallAllaahu alayhi wa sallam.’

I (Albaani) say: ‘It was hidden from him the weakness of this chain as in the previous explanation.

[24] Collected by the companions of the ‘Sunnan’ except Nisa’ee in ‘al-Ishraa’ and Rooyaani in ‘al-Musnad’, Ahmad, al-Bayhaqi, and wording is by Abu Dawood and its chain is Hasan and it was authenticated by al-Hakim and Dhahbi agreed with him and Ibn Daqeeq al-‘Eed strengthened it in ‘al-Ilmaam’.

Nisa’ee wrote a chapter heading for the Hadeeth with ‘A woman looking at the private part of her husband’ and Bukhari mentioned it in ‘Saheeh’ without a chain with the chapter heading ‘Chapter Bathing alone naked in seclusion and whoever covers then being covered is better’ then Bukhari brought the hadeeth of Abu Hurairah about how each of Musa and Ayoob -Alayhi as-Salam- bathing in seclusion naked and he indicated that the saying of the Prophet in the hadeeth: ‘Allaah has more of a right to be shy of than the people.‘ Then this is understood that it is better and more complete and it is not understood to be on the apparent that it implies an obligation. Al-Manawi said: ‘the Shafi’aeeyah understood it to be recommended to be covered and from those who agreed with them was Ibn Juraij so they interpreted the narration in ‘al-Athaar’ to mean it is recommended. He said: This is because nothing escapes from Allaah Ta’ala of His creation whether naked or not.’

Mentioned by al-Hafidh in ‘al-Fath’ similarly.’

[25] [Taken from Adab az-Zafaf by Albaani p.36- 41]

[26] [Mukhtasir ash-Shamail al-Muhammadiyyah p. 35]

[27] [[Mukhtasir ash-Shamail al-Muhammadiyyah p. 35]

[28] [Tuhfahtul Ahwadhi bisharh Jamia’ at-Tirmidhi 5/390]

[29] [Sunnan Abu Dawood]

[30] [Saheeh al-Bukhari]

[31] Sharh Shamail an-Nabi P.58-59

[32] [Collected by Bukhari, Muslim & in Mukhtasir ash-Shamail al-Muhammadiyyah No. 3]

[33] [Mukhtasir ash-Shamail al-Muhammadiyyah no. 21 p.34]

[34] [Collected by al-Bukhari]

[35] [Mukhtasir ash-Shamail al-Muhammadiyyah no. 3

[36] [Collected by Bukhari & Nisa’ee]

[37] [Collected by Abu Dawood & Albaani graded it Hasan Saheeh]

[38] [Mukhtasir ash-Shamail al-Muhammadiyyah no. 22]

[39] [Mukhtasir ash-Shamail al-Muhammadiyyah no.23]

Part 3 – Characteristics and Descriptions of the Prophet Muhammad

The Sunnah of Growing Hair

Honouring hair

A woman cutting her hair

Shaving the Head

[First Type]

[The second type]

[The third type]

[The Fourth Type]

Hadeeth No. 21 – halfway down his ears

Hadeeth No. 22 – hair that reached further than his ears

Husband and Wife Bathing Together

Hadeeth No. 23 – Four plaits

Hadeeth No. 24 – Part His Hair

A Summary of the Prophet’s Hairstyles