Fatwa ID: 09365
Answered by Muftiyah Maryam Badshah
Question:
السلام عليكم ورحمة الله وبركابه
Hope Mufti SB is well. I wanted to ask regarding different haircuts.
What is the hukam of Skin fade, taper fade and having hairstyles of different lengths?
Will having a haircut of different lengths be considered tashabuh? Any haircut that is not the sunnah of Nabi صلى الله عليه وسلم will that be considered tashabuh?
Some Ulama say that having a haircut of different lengths is permissible but others say it isn’t?
The ruling of tashabuh, how is it applied? If something has been given the ruling of tashabuh then can that change over time? If so why does this happen? For example, the tie, at one point the ruling was that don’t wear it due to tashabuh with the kuffaar. Now, in today’s time, no such ruling exists?
Likewise, anything that goes against the Sunnah will that be considered tashabuh? The way of Nabi صلي الله عليه وسلم is the way of the muslim, going against it is the way of the kuffaar so by doing something that is against the way of Nabi صلي الله عليه وسلم will that be tashabuh? For example, having a haircut that our Nabi صلي الله عليه وسلم never had?
In the name of Allah, the Most Gracious, the Most Merciful
Answer:
Ibn Umar reported that Allah’s Messenger ﷺ forbade Qaz’. I said to Nafi: “What is Qaz’’?” He said: “This means having a part of a boy’s head shaved and leaving a part unshaven.” (Muslim) [1]
When it comes to male hair-styles, the sunnah is to either shave all of the hair or style it with a parting. The scholars agree that it is makhruh to completely shave parts of the hair while leaving other parts unshaven. Such a hairstyle is known as Qaz’. On the other hand, to trim sections of the hair while leaving other parts untrimmed does not fall into this category of haircut. However, even though such a hairstyle is not makhruh, an individual then needs to assess their intent for having a hairstyle which is against the sunnah.[2]
Tashabbuh (imitation) occurs due to both intent and ‘urf (custom). If a muslim deliberately copies an action or adopts fashion articles which are exclusive indicators of a particular group or individual, this would be considered tashabbuh (imitation). This can apply to articles exclusive to the opposite gender, a different religion, or a sinful individual.[3]
It should be noted that some articles which fall under tashabbuh are more based on the customs of the people rather than their religion. If over time the article is no longer considered an indicator of a particular group or individual, the ruling of tashabbuh for it drops. In the case of the tie, after other nations started adopting this article of clothing, it no longer was a symbol of the west, thus making it a neutral article of clothing not indicative of their nation.
The purpose of prohibiting tashabbuh is to prevent a Muslim from endorsing the actions and beliefs of others. As Muslims, our duty is to enjoin good and forbid evil, so if a person intentionally styles themselves after such people, it is a clear indication of their love and endorsement of their activities, and is a sign of encouragement for others to follow such people.[4]
Only Allah ﷻ knows best.
Written by Muftiyah Maryam Badshah
Checked and approved by Mufti Mohammed Tosir Miah
Darul Ifta Birmingham
References:
[1]
حَدَّثَنِي زُهَيْرُ بْنُ حَرْبٍ، حَدَّثَنِي يَحْيَى، – يَعْنِي ابْنَ سَعِيدٍ – عَنْ عُبَيْدِ اللَّهِ، أَخْبَرَنِي عُمَرُ بْنُ نَافِعٍ، عَنْ أَبِيهِ، عَنِ ابْنِ عُمَرَ، أَنَّ رَسُولَ اللَّهِ صلى الله عليه وسلم نَهَى عَنِ الْقَزَعِ . قَالَ قُلْتُ لِنَافِعٍ وَمَا الْقَزَعُ قَالَ يُحْلَقُ بَعْضُ رَأْسِ الصَّبِيِّ وَيُتْرَكُ بَعْضٌ .
Sahih Muslim 2120a (Bk.37, ch.31, sunnah.com)
[2]
… قَوْلُهُ وَالْمَعْنَى الْمُؤَثِّرُ) أَيْ الْعِلَّةُ الْمُؤَثِّرَةُ فِي إثْمِهَا التَّشَبُّهُ بِالرِّجَالِ فَإِنَّهُ لَا يَجُوزُ كَالتَّشَبُّهِ بِالنِّسَاءِ… (قَوْلُهُ وَأَمَّا حَلْقُ رَأْسِهِ إلَخْ) وَفِي الرَّوْضَةِ للزَّنْدَوِيستي أَنَّ السُّنَّةَ فِي شَعْرِ الرَّأْسِ إمَّا الْفَرْقُ أَوْ الْحَلْقُ… وَلَا بَأْسَ أَنْ يَحْلِقَ وَسَطَ رَأْسِهِ وَيُرْسِلَ شَعْرَهُ مِنْ غَيْرِ أَنْ يَفْتِلَهُ وَإِنْ فَتَلَهُ فَذَلِكَ مَكْرُوهٌ، لِأَنَّهُ يَصِيرُ مُشَبَّهًا بِبَعْضِ الْكَفَرَةِ وَالْمَجُوس فِي دِيَارِنَا يُرْسِلُونَ الشَّعْرَ مِنْ غَيْرِ فَتْلٍ، وَلَكِنْ لَا يَحْلِقُونَ وَسَطَ الرَّأْسِ بَلْ يَجُزُّونَ النَّاصِيَةَ تَتَارْخَانِيَّةٌ قَالَ ط: وَيُكْرَهُ الْقَزَعُ وَهُوَ أَنْ يَحْلِقَ الْبَعْضَ وَيَتْرُكَ الْبَعْضَ قَطْعًا مِقْدَارَ ثَلَاثَةِ أَصَابِعَ…
Raddul Muhtār (Vol.6, pg.407, Dār Al-Fiqr)
يُكْرَهُ الْقَزَعُ وَهُوَ أَنْ يَحْلِقَ الْبَعْضَ وَيَتْرُكَ الْبَعْضَ قَطْعًا مِقْدَارَ ثَلَاثَةِ أَصَابِعَ كَذَا فِي الْغَرَائِبِ
Al-Fatāwa al-Hindiyyah (Vol.5, pg.357, Dār Al-Fiqr)
[3]
… لَكِنْ تَقَدَّمَ أَنَّ التَّشَبُّهَ إنَّمَا يُكْرَهُ فِي الْمَذْمُومِ وَفِيمَا قُصِدَ بِهِ التَّشَبُّهُ لَا مُطْلَقًا، وَلَعَلَّ هَذَا مِنْ الْمَذْمُومِ تَأَمَّلَ. هَذَا وَفِي حَاشِيَةِ الْبَحْرِ لِلرَّمْلِيِّ: الَّذِي يَظْهَرُ مِنْ كَلَامِهِمْ أَنَّهَا كَرَاهَةُ تَنْزِيهٍ تَأَمَّلْ
Raddul Muhtār (Vol.1, pg.646, Dār Al-Fiqr)
[4]
…وَقَالَا: يُكْرَهُ كُلُّ ذَلِكَ لِقَوْلِهِ تَعَالَى {وَتَعَاوَنُوا عَلَى الْبِرِّ وَالتَّقْوَى وَلا تَعَاوَنُوا عَلَى الإِثْمِ وَالْعُدْوَانِ} [المائدة: ٢] وَلَهُ أَنَّ الْإِجَارَةَ عَلَى مَنْفَعَةِ الْبَيْتِ وَلِهَذَا تَجِبُ الْأُجْرَةُ بِمُجَرَّدِ التَّسْلِيمِ وَلَا مَعْصِيَةَ فِيهِ وَإِنَّمَا الْمَعْصِيَةُ بِفِعْلِ الْمُسْتَأْجِرِ وَهُوَ مُخْتَارٌ فِيهِ …
Al-Bahr Al-Rāiq (Vol.8, pg.230, Dār Al-Kitab Al-Islami)