Fatwa ID: 09142
Answered by Mufti Abdurrahman Mohammad
Question:
What will a man do about his hair upon the completion of umrah if he has had hair transplant, and halaq is going to be harmful?
The hair is less than a finger tip long. He is doing umrah currently.
In the name of Allah, the Most Gracious, the Most Merciful
Answer:
For a man in Ihram who has completed his ‘Umrah and needs to exit Ihram, he is required to either perform halq (shaving) or taqsīr (cutting). The obligation is to remove hair from the head in one of these two ways. When shaving is harmful or impossible, taqsīr becomes the required method, even if minimal. However, if neither shaving nor trimming is possible without damage or risking the transplant, he is fully excused.
If shaving is harmful but trimming is possible, trimming is required
If trimming is possible without harm, even very small hair, he must trim. As long as trimming is possible, it must be done, even when shaving cannot be done. The trimming amount is at least a fingertip’s length from a quarter of the head. However, if the hair is already shorter than a fingertip, then cutting whatever amount present is still considered taqsīr. In this case, removal is still valid even when the hair is very short.
Inability due to medical harm makes halq not necessary
If shaving or trimming causes genuine and considerable harm and there is no way to feasibly delay or trim even a little, he is excused and becomes free of Ihrām without doing halq or taqsīr. Medical harm removes the obligation of shaving. If he cannot shave or trim due to a medical condition, he is considered as if he shaved and his obligation is dropped. For example, if he has sores on his head such that he cannot pass a razor nor reach trimming, he is considered as one who shaved because he was unable to shave or trim, so it falls from him.
Only Allah ﷻ knows best.
Written by Mufti Abdurrahman Mohammad
Checked and approved by Mufti Mohammed Tosir Miah
Darul Ifta Birmingham
References:
[1]
ثُمَّ التَّخَيُّرُ بَيْنَ الْحَلْقِ وَالتَّقْصِيرِ إنَّمَا هُوَ عِنْدَ عَدَمِ الْعُذْرِ فَلَوْ تَعَذَّرَ الْحَلْقُ لِعَارِضٍ تَعَيَّنَ التَّقْصِيرُ أَوْ التَّقْصِيرُ تَعَيَّنَ الْحَلْقُ كَأَنْ لَبَّدَهُ بِصَمْغٍ فَلَا يَعْمَلُ فِيهِ الْقِرَاضُ وَمَتَى نَفَضَ تَنَاثَرَ بَعْضُ شَعْرِهِ لَا بِالْحَلْقِ وَلَا بِالتَّقْصِيرِ وَلَيْسَ لِلْمُحْرِمِ إزَالَةُ شَعْرِهِ بِغَيْرِهِمَا كَذَا فِي الْبَحْرِ الرَّائِقِ. وَالتَّقْصِيرُ أَنْ يَأْخُذَ الرَّجُلُ وَالْمَرْأَةُ مِنْ رُءُوسِ الشَّعْرِ رُبْعَ الرَّأْسِ مِقْدَارَ الْأُنْمُلَةِ، كَذَا فِي التَّبْيِينِ. وَفِي الْبَدَائِعِ قَالُوا يَجِبُ أَنْ يَزِيدَ فِي التَّقْصِيرِ عَلَى قَدْرِ الْأُنْمُلَةِ إذْ أَطْرَافُ الشَّعْرِ غَيْرُ مُتَسَاوِيَةٍ عَادَةً فَوَجَبَ أَنْ يَزِيدَ عَلَى قَدْرِ الْأُنْمُلَةِ حَتَّى يَسْتَوْفِيَ قَدْرَ الْأُنْمُلَةِ فِي التَّقْصِيرِ يَقِينًا، كَذَا فِي غَايَةِ السُّرُوجِيِّ شَرْحِ الْهِدَايَةِ. …
قَالَ مُحَمَّدٌ – رَحِمَهُ اللَّهُ تَعَالَى – لَوْ كَانَ بِرَأْسِهِ قُرُوحٌ لَا يَسْتَطِيعُ مَعَهَا أَنْ يُمِرَّ الْمُوسَى عَلَى رَأْسِهِ وَلَا يَصِلُ إلَى تَقْصِيرِهِ فَقَدْ حَلَّ بِمَنْزِلَةِ مَنْ حَلَقَ رَأْسَهُ لِأَنَّهُ عَجَزَ عَنْ الْحَلْقِ وَالتَّقْصِيرِ فَسَقَطَ عَنْهُ وَالْأَحْسَنُ لَهُ أَنْ يُؤَخِّرَ الْإِحْلَالَ إلَى آخِرِ الْوَقْتِ مِنْ أَيَّامِ النَّحْرِ، وَإِنْ لَمْ يُؤَخِّرْ لَا شَيْءَ عَلَيْهِ، وَإِنْ لَمْ يَكُنْ بِهِ قُرُوحٌ وَلَكِنَّهُ خَرَجَ إلَى بَعْضِ الْبَوَادِي وَلَا يَجِدُ مُوسَى أَوْ مَنْ يَحْلِقُهُ فَلَا يُجْزِيهِ إلَّا الْحَلْقُ أَوْ التَّقْصِيرُ وَلَيْسَ هَذَا بِعُذْرٍ كَذَا فِي مُحِيطِ السَّرَخْسِيِّ
(Al-Fatāwā Al-Hindiyyah, vol. 1, pg. 231, Al-Maṭba’ah Al-Kubrā Al-Amīriyyah)
[2]
قَالَ مُحَمَّدٌ ﵀ فِيمَنْ عَلَى رَأْسِهِ قُرُوحٌ لَا يَسْتَطِيعُ إجْرَاءَ الْمُوسِي عَلَيْهِ وَلَا يَصِلُ إلَى تَقْصِيرِهِ حَلَّ بِمَنْزِلَةِ مَنْ حَلَقَ، وَالْأَحْسَنُ لَهُ أَنْ يُؤَخِّرَ الْإِحْلَالَ إلَى آخِرِ الْوَقْتِ مِنْ أَيَّامِ النَّحْرِ وَلَا شَيْءَ عَلَيْهِ إنْ لَمْ يُؤَخِّرْهُ
(Al-Fath Al-Qadeer, vol. 2, pg. 490, Maṭba’ah Mustafā Al-Bābī Al-Halabī)
[3]
وَأَرَادَ الْمُصَنِّفُ بِالْحَلْقِ الْإِزَالَةَ، سَوَاءٌ كَانَ بِالْمُوسَى أَوْ بِغَيْرِهِ، وَسَوَاءٌ كَانَ مُخْتَارًا أَوْ لَا فَلَوْ أَزَالَهُ بِالنُّورَةِ أَوْ نَتَفَ لِحْيَتَهُ أَوْ احْتَرَقَ شَعْرُهُ بِخُبْزَةٍ أَوْ مَسَّهُ بِيَدِهِ فَسَقَطَ فَهُوَ كَالْحَلْقِ كَمَا فِي الْمُحِيطِ وَغَيْرِهِ بِخِلَافِ مَا إذَا تَنَاثَرَ شَعْرُهُ بِالْمَرَضِ أَوْ النَّارِ فَلَا شَيْءَ عَلَيْهِ؛ لِأَنَّهُ لَيْسَ لِلزِّينَةِ، وَإِنَّمَا هُوَ شَيْنٌ كَذَا فِي الْمُحِيطِ أَيْضًا
(Al-Bahr Ar-Rāiq, vol. 3, pg. 9, Dār Al-Kitāb Al-Islāmī)