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Shaving the head and cutting the hair on completing Hajj


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AceOfHearts
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« Reply #15 on: June 10, 2008, 05:50:44 pm »



No problem dear sister, its always my pleasure to help. :) You have shown the umost gratitide and may Allah reward you for it.

As for the Verse, I am for the intepretation that both terms refer to the head. Am I am glad we could both conclude the same. 

Ofcourse, one may well want to cover his or her hair during Hajj. I just felt like pointing it out and I am glad to see that you are aware of the Qur'anic stance on the matter. Its just that as you know, many traditional people simply make everything compulsory without any right or any knowledge and its normal for them to just say this is "fardh" that is "haram", but I am relieved to know that you are well-informed of the matter. Also, I dont know why men can go around around showing so much of their top half of their body. Sometimes they have the pieace of cloth just hanging there over their back, or around their neck like a scarf, or not on them at all but in their hands (in which case the entire upper half is exposed). I find this highly inappropriate. When I went Hajj and Umrah I constant made sure every part of me was covered properly. 

Take care sister. )
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« Reply #16 on: June 10, 2008, 11:35:41 pm »

Also, I dont know why men can go around around showing so much of their top half of their body. Sometimes they have the pieace of cloth just hanging there over their back, or around their neck like a scarf, or not on them at all but in their hands (in which case the entire upper half is exposed). I find this highly inappropriate.

Yes, I've also observed this.  I was just wondering how the culture of Ihram came into being.  Again, the Quraan does not say that men have to wear this during Hajj.  There's also no evidence in the Quraan that tells us the Prophet (pbuh) wore it.  I won't take Hadith into consideration because I don't take that as a reliable source of information.  So, I don't know how Ihram came into practice.  I won't be surprised if this tradition was borrowed much later from some non-Islamic culture or probably brought back from pre-Islamic Arabia.  When I see the pattern in which Ihram is worn, it doesn't seem like a true Muslim culture.  However, Allah knows best.  The traditional dress of the Arab culture is very different.  The simple cotton abaya which the Arabs wear seems much more appropriate during worship, including Hajj. 

I was once told that the purpose of the Ihram is to make sure everyone is dressed the same, whether rich or poor, even a king would wear the same cotton Ihram as a poor man performing Hajj.  Of course, I do appreciate that concept.  But I don't approve of the way Ihram is worn.  The upper portion should have properly stitched sleeves and a neckline.  After all modesty is a necessity for both genders. 

I also heard that Ihram is supposed to portray the concept of the white shroud.  And while the body is wrapt up in a shroud, there are no needle & thread stitches anywhere.  Similarly, Ihram is supposed to be wrapt around without stitches. Yet, I would say, after all pilgrims are living persons and while it's okay to wear white cotton during Hajj for one's own emotional self-satisfaction, the top part should be stitched appropriately so as not to reveal the body.  When a dead body is wrapt in a white shroud, it's not wrapt the same way as people wear Ihram with upper part of the body half open.   And of course, Allah knows best. 





When I went Hajj and Umrah I constant made sure every part of me was covered properly. 


Ah! so you have performed Hajj and Umrah, dear brother.  Mubarak to you.  May Allah Almighty accept your remarkable efforts.  You are so lucky brother :)   
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« Reply #17 on: June 11, 2008, 06:05:06 pm »

Assalamu alaikum,

Quranically, we should apply our understanding of what is practical and modest and apply that and not stick to a static religion that is contrary to the Qur'an. So that when we see that one entire shoulder and much of the upper half of the body exposed is inherently against Quranic morality, this should be dealt with by the Believers. I agree very much with you sister, the top should be sewn into a poper wearable item that covers the top part satisfactorily.

That reminds me of Islam Channel (UK based channel) Hajj coverage where the presenter was going around asking people how their Hajj was going. There were some groups of British men and women pilgrims in the tent area just standing around and the presenter was simply going around asking questions from one person to another. And there was this one bearded man with upper half of his body naked, topless, visibly walking around infront of many women (who were naturally covered inluding hair), he was feeling cheekily confident in his face. He felt no hesitation whatsoever, in fact, I think he was even proud of doing so, the way he was moving, since his scholar's verdict is that men's "awrah" is from navel to knee, he thinks he has the God-given right to go around topless in front of women.

You ask such people about the Qur'an and see how much wisdom they have learnt from therein, the wisdom meter will read close to zero. Because when people take the Qur'an as a Guide, they know how to holistically implement Allah's teachings in life and always proceed the right way. Unfrtunately, they follow whatever the clergy have written in stone.

Peace be to you sister. :)
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« Reply #18 on: June 26, 2010, 01:56:48 am »

Assalaam Alaikum, everyone ..

On reading and observing Verse 2:196, it's evident that the Glorious Quran does instruct men to shave their heads at the completion of Hajj. 

"Perform the pilgrimage and the visit (to Makkah) for Allah. And if ye are prevented, then send such gifts as can be obtained with ease, and shave not your heads until the gifts have reached their destination. And whoever among you is sick or hath an ailment of the head must pay a ransom of fasting or almsgiving or offering. And if ye are in safety, then whosoever contenteth himself with the visit for the pilgrimage (shall give) such gifts as can be had with ease. And whosoever cannot find (such gifts), then a fast of three days while on the pilgrimage, and of seven when ye have returned; that is, ten in all. That is for him whoso folk are not present at the Inviolable Place of Worship. Observe your duty to Allah, and know that Allah is severe in punishment."  2:196  Surah Al-Baqrah

The underlined portion in the above Verse definitely indicates that shaving of the head at the end of pilgrimage is obligatory, and if someone is unable to do so due to illness, it has to be compensated by "fasting or almsgiving or offering."

Since the confirmation has been found directly through Quranic words, certainly no further pondering is required.  Therefore, we're back to the point ... what does "shortened" refer to?

Praise be to Allah Almighty.
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« Reply #19 on: September 27, 2015, 04:34:45 am »

I know this is an old topic already discussed at length and I'm returning to it after a good 6 years!  While reading the Quran tonight I read it again. The reference in Verses 48:27 and 2:196 is certainly to the head, that is, shaving the head.  The question that came to my mind, does it only refer to the head? 

Here is what I mean without taking anything in brackets.   

Verse 48:27.
muḥalliqīna ruūsakum wamuqaṣṣirīna

muḥalliqīna = having shaved
ruūsakum = your heads
wamuqaṣṣirīna = and shortened,

So this would read as "having shaved your heads and shortened,"

The shaving is about the head.  What is the shortening about if not the beard without mentioning the Arabic word beard?  Since the Vere says shaving of the head, thus hair on the head cannot be shortened after being shaved. 

Or, does it actually imply shortened and then shaven?  That is, first shortening the hair and then shaving it.  But is written in this style "having shaved your heads and shortened" complying with the style of Arabic language and grammar?  That maybe possible.   But Allah knows best.
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« Reply #20 on: September 28, 2015, 03:05:49 am »


Here is what I mean without taking anything in brackets.   

Verse 48:27.
muḥalliqīna ruūsakum wamuqaṣṣirīna

muḥalliqīna = having shaved
ruūsakum = your heads
wamuqaṣṣirīna = and shortened,

So this would read as "having shaved your heads and shortened,"

The shaving is about the head.  What is the shortening about if not the beard without mentioning the Arabic word beard?  Since the Vere says shaving of the head, thus hair on the head cannot be shortened after being shaved. 

Or, does it actually imply shortened and then shaven? 

This is exactly the point I wanted to know.  What does shortening refer to? ... because the Verse says "having shaved your heads and shortened,"  But no one was able to explain this point.

Since the traditionalists don't accept the idea of shortening beards, they will never agree that the Verse refers to shortening of beards and thus never give a straightforward answer. 

It might even allude, as you suggested, shortening the hair before shaving it .... if such a construction of an expression is prevalent in Arabic grammar.  Allah knows best indeed.  But I get the impression it means shaving the head and shortening the beard.  Referring to Verse 22:29 of Surah Al-Hajj as one of the final steps of Hajj, "Then let them make an end of their unkemptness and pay their vows and go around the ancient House." So, if you ask yourself, what does "unkemptness" refer to?  Obviously, overgrown and untidy hair is one of the things it implies.  With the same perspective and logic, overgrown scraggly beard can also definitely be included as a look of "unkemptness."  Allah never says anywhere in the Quran to grow a beard as a sign of piety.  And as I understand it, in Verses 48:27 and 22:29 there are clear references to tidy up oneself by shaving the head and tidying up the beard.  Shaving of the beard too is not at all a violation according to Quranic principles.  These are simply personal choices.  What's important is to be modestly dressed, neat and tidy;  and soon after completing pilgrimage one must tidy up oneself as a gesture of successfully completing the important duty of Hajj.
   
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« Reply #21 on: September 28, 2015, 03:21:57 am »

Exactly Sister, these are the factors I've had in mind. 

Then quoting what Br. AOH stated:


This is in 33:35. Having said that, is there still room for a loose interpretion to shorten/trim what is 'unkempt'?

That's the point ..... untidy beard is just as likely to make one look unkempt as hair. 

Btw, he didn't mention the correct Verse number.  That Verse about "unkemptness" is 22:29.
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« Reply #22 on: September 29, 2015, 05:55:51 am »

Sister Zeynab, just waned to say, I personally avoid saying something must be done that is not stated in the Qur'an ie. covering hair.

Sorry for going off topic but I urgently need to correct and clarify the above point for the benefit of our readers.

I have to discard this view of Br. AOH because it is wrong.  This comment of his taken from his first post of this thread was on June 2008.  On Nov.2009 I researched the topic on women's dress code thoroughly with my focus ONLY on the Noble Quran.  And yes, the Noble Quran does command believing women to cover.  It was essential in those days and even at present it definitely constitutes modesty.  Most people think the Quran does not mention about head and face covering of women because what they have in mind is the present-day hijab while the female head cover in those days and until much later had a different layout.  All details of this aspect along with Quranic references can be found in our post:

Women's dress code as in the Noble Quran dated Nov.2009

Please note.  I realize Hadith and fatwas have come up with lots of incorrect perception and accordingly many Muslim women who adhere to the Islamic dress code continue with unrighteous deeds turning the concept of head and face cover appear hypocritical.  That's a different issue and a very unfortunate one which must be ignored.  This doesn't mean that we must read the Quran with a conditioned mind nor a wandering mind so as not to grasp the facts stated.  Head and face cover is commanded in the Quran with the purpose of making it the reflection of a pious woman's conduct.  If any woman fails to realize this aspect, that's her problem and she will have to answer to Allah for it.  It does not make the hijab or niqab a negative issue.  Kindly be rational.
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« Reply #23 on: September 30, 2015, 02:43:19 am »

Many thanks for this last bit on hijab Sister Zeynab.  I don't know how anyone can say that the Quran doesn't say anything about hijab. 

"And tell the believing women to lower their gaze and be modest, and to display of their adornment only that which is apparent, ...."  (24:31).

I agree that lowering one's gaze does not mean not making eye contact. Further on, the Verse says not to display adornment except what is apparent.  That means whatever can be covered should be kept covered and hair obviously can be covered.  For many more Quranic details on this topic visit the link above given by Sister.
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« Reply #24 on: February 12, 2017, 05:36:27 am »

As-selam Alaykum all.  Coming to this thread after a long time.  My family and I happened to have a deep discussion on this topic a couple of days ago.   With reference to the Quran, my question is simple and brief.  The portion of Ayat 48:27 we're trying to clarify is "muḥalliqīna ruūsakum wa-muqaṣṣirīna" which translates to (without taking anything in bracket and using Corpus Quran word-by-word translation) "having shaved your heads and shortened," 

The common Arabic word used even today for shortened is "qasir."   Now, shaving of the head is clearly expressed.  After that comes the word "and shortened" (wa-muqaṣṣirīna). The question is, shortening of what? Obviously not the hair because it's already stated that the head is to be shaven.  It's apparently also not a choice of either shaving or shortening hair of the head.  Firstly, shaving is obligatory as expressed in Verse 2:196 unless one is suffering from a skin disease of the scalp. Secondly, the expression "having shaved your heads and shortened" does not sound like a choice between shaving or shortening. It does not say 'shaved your heads or shortened.' It's shaved and shortened.  Sounds more like two different aspects / obligations.  So, isn't it possible that the reference is to shortening of the beard, though the word beard isn't mentioned?  Quite often references in the Quran to the obvious are made without mentioning the precise word because that's supposed to be understood .. and that's when translators bring in words within brackets to express their opinion.  I think it's very possible that the reference here is shortening of the beard.  But since the traditional "sunnah" beard, which is supposed to be uncut, untrimmed at all times, has become an inseparable interpolation in Islam, therefore no translation nor any tafsir will ever seek to explain the term wa-muqaṣṣirīna as shortening the beard. 

From what I gather, Sister Zeynab had a similar point.

Hope I've made myself clear.


P.S.
Abdel Haleem's translation of this Verse seems more inaccurate than Pickthall's if you compare with Corpus Quran.  Quoting his translation below.

"God has truly fulfilled His Messenger’s vision: ‘God willing, you will most certainly enter the Sacred Mosque in safety, shaven headed or with cropped hair"  (48:27).

As you can see, Haleem has translated wa-muqassirina as "cropped hair."  He has used the term "hair" without brackets even though this term is used nowhere in the original.  This is another clear example of how they're trying to dodge the possibility of wa-muqassirina referring to beard.
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« Reply #25 on: February 13, 2017, 12:21:50 am »

Wa'salaam and thank you br. TS.  Yes, this is what I meant.  I've read the original Arabic of Verse 48:27 very carefully many times.  I looked up the meanings of the words that concern this topic in dictionaries as well as Corpus Quran.  It seems  to me that the expression "shaved your heads and shortened," have different allusions.  Both "shaved" and "shortened" do not refer to the hair of the head.  Only "shaved" applies to the hair of the head as clearly stated. 

I also fully agree that the issue of the so-called sunnah beard is the real hitch why no one wants to explain it as shortening of the beard, or that it could certainly be a possibility.   
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« Reply #26 on: February 13, 2017, 03:45:16 am »

Walaikum Salam from me too brother TS.  That last post of yours sums it up very comprehensively.  I so much agree with your explanation that "shaved" and "shortened" are likely not two options, rather two different obligations.  Furthermore, quoting the relevant portion of Verse 2:196 which makes it clear that shaving the head is obligatory unless one has a skin problem "And whoever among you is sick or hath an ailment of the head must pay a ransom of fasting or almsgiving or offering."  Another important point one needs to observe in this line of Verse 2:196 is that if someone has a skin issue then they may not shave and instead either fast for the day or give charity.  The option of shortening or cropping the hair is not stated.  This too gives a reason to presume that 'shortening' refers to shortening the hair of some other part of the body which could most likely be beard.  Your observance on fabricated concept of "sunnah" beard being an obstacle is so correct.  It's the same issue of Hadith clashing with Quranic confirmations such as Verse 4:29 which clearly says "Do not kill each other," (referring to prohibition of murder)  but haditist translators translate it as "Do not kill yourselves," implying prohibition of suicide whereas the Quran does not forbid suicide but does forbid murder.
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« Reply #27 on: February 15, 2017, 03:53:33 am »

.. Another important point one needs to observe in this line of Verse 2:196 is that if someone has a skin issue then they may not shave and instead either fast for the day or give charity.  The option of shortening or cropping the hair is not stated.  This too gives a reason to presume that 'shortening' refers to shortening the hair of some other part of the body which could most likely be beard.  

This too is very helpful observation.  Many thanks sis.
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