Madrasatuna || مدرستنا

Fiqh Al-Muyassar | فقه الميسر LESSON 14 ⤵️ https://youtu.be/bY3ix0Hd6Do Summary: This chapter discusses the types of impurities (najāsāt) in Islam and how to remove them. It explains what things are considered impure/najis and the correct ways to remove them from the body, clothes, or places in preparation for prayer. Pdf: https://t.me/masjidsahabah/1488 #Fiqh_Al_Muyassar #Kitab_At_Taharah

Is saying “O Muhammad” (يا محمد) an act of Shirk? https://t.me/almanhajussalafi/2381 Ruling on Writing (يا الله يا محمد) “O Allah, O Muhammad” on masjid walls https://t.me/masjidsahabah/2088 https://t.me/almanhajussalafi/2377 Is prayer valid in a Masjid where innovations are practiced https://t.me/almanhajussalafi/235 Is prayer valid in a Masjid where (يا الله يا محمد) “O Allah, O Muhammad” is written on the wall? https://t.me/almanhajussalafi/2380 Bid‘ah is of two types https://t.me/almanhajussalafi/1474 Is prayer valid behind an innovator https://t.me/almanhajussalafi/234 https://t.me/almanhajussalafi/343 Is prayer valid behind an imam suspected to commit acts of shirk [before hujjah has been established]? https://t.me/almanhajussalafi/2383

بسم الله الرحمن الرحيم الحمد لله رب العالمين، وأشهد أن لا إله إلا الله وحده لا شريك له، وأشهد أن محمدا عبده ورسوله. About this channel This channel contains English lessons based o* the series "دروس جامع مسائل العقيدة الصحيحة" by Dr. Fayṣal bin Misfir az-Zināmī al-Wādiʿī. The process is as follows: • The original Arabic audio lessons are transcribed. • The material is translated into English. • The translated content is then presented and explained in English, with additional clarification and expansion where helpful. Because of this, the recordings here are not a direct word-for-word translation of the original audio, but rather English lessons based on and derived from the original series. Translation and presentation by ʿAbdurraḥmān bnu Mīhūb al-Qaddārī, with permission graciously granted by the author. Important: I am just a knowledge seeker conveying and explaining these lessons to an English audience to the best of my ability. May Allāh benefit us through these lessons and reward everyone involved. والحمد لله رب العالمين والله المستعان Original series: https://t.me/D_faisl Project page: https://arm-alqaddari.codeberg.page/compendiumCorrectCreed/ If you'd like to help: https://t.me/correctAqeedah/34 Old site I made for the Arabic series: https://t.me/D_faisl/2539 https://jamie-masail-aqida.codeberg.page Old site I made for the Arabic series: https://duroos-jmas.vercel.app/

The Messenger of Allah ﷺ also said: ((إذا أمرتكم بأمر فائتوا منه ما استطعتم)) ‘When I command you with something, then do as much of it as you are able.’ — and there are other texts that show ease and the removal of hardship. A number of scholars gave this same ruling, including Ibn Taymiyyah and his student Ibn Qayyim al-Jawziyya (may Allah have mercy on them both).” [Al-Fataawa Al-Islamiyyah (2/238)] ----------- A Summary of the 6 options: 1⃣. Don’t perform Umrah → once pure, you may perform Umrah if you wish. 2⃣. Enter ihram while menstruating → wait for purity → do tawaf and sa‘i. 3⃣. Enter ihram with a condition → if prevented, exit ihram without penalty. 4⃣. Delay the period with medicine if safe. 5⃣. Leave and return when pure. 6⃣. In a genuine necessity, tawaf while menstruating may be allowed according to some scholars. Source: https://t.me/madrasatunaa/370

person who is delayed and fears that he will miss the Hajj. In such a case, it is recommended to make this condition. If the person makes the condition and then something happens that prevents them from completing the pilgrimage, they may exit ihram and leave, and there is nothing required upon them. However, if a person has no fear of being prevented, then the Sunnah is not to make this condition. Rather, they should make a firm intention, rely upon Allah, and have a good expectation of Allah, the Almighty." [Liqa’ al-Bab al-Maftuh 25/18] --- ▪️OPTION 4: Take medicine to delay the period If, after consulting a medical professional, it is determined that she can safely take medication to temporarily stop the bleeding, then she is permitted to do so. If the bleeding stops and she reaches purity, then she is considered pure and can perform Umrah normally. What indicates this is the athar of Ibn Umar (may Allah be pleased with him) in the Musannaf of Abdurrazzaq (1/318) that he (ibn Umar) was asked about a woman whose menstrual bleeding continued for a long time, and she wanted to take medicine to stop the bleeding. Ibn Umar did not see any issue with this. He even recommended water from the arak tree (meaning: he described it as a remedy for her). Also, Ma‘mar ibn Rashid said: سمعت ابن أبي نجيح يسأل عن ذلك فلم ير به بأسا. “I heard Abdullah ibn Abi Najih being asked about this, and he also did not see any problem with it.” It was also narrated from Ata ibn Abi Rabah that he was asked about a woman who menstruates and is given medicine that stops her menstruation while she remains in her normal period cycle: Can she perform tawaf? He said: نعم، إذا رأت الطهر، فإذا هي رأت خفوقا ولم تر الطهر الأبيض، فلا. “Yes, if she sees purity. But if she only sees a decrease or interruption of the bleeding and does not see the clear sign of purity (the white discharge), then no.” --- ▪️OPTION 5: Perform Umrah and if she comes on Leave Makkah and return after becoming pure If she is able to travel away and come back after her period ends, there is no problem with this. She returns when she is pure, performs tawaf, and completes her Umrah. The only issue is during this waiting period she remains in ihram and cannot have marital relations until she completes the required release from ihram. ------- OPTION 6: Perform tawaf while menstruating due to necessity The Lajnah Ad-Daimah (Permanent Committee for Islamic Research and Fatwa) was asked: “A woman entered into ihram for ‘Umrah. After she arrived in Makkah, she began menstruating. Her male guardian (mahram) is forced to travel immediately, and she has no one in Makkah. What is the ruling?” They replied: “If the situation is as described — that the woman began menstruating before performing tawaf while she is in ihram, and her mahram is forced to leave immediately, and she has neither a mahram nor a husband in Makkah — then the requirement of being free from menstruation in order to enter the mosque and perform tawaf is waived due to necessity. She should protect herself from the bleeding, perform tawaf, and complete sa‘i for her ‘Umrah. However, if it is possible for her to travel and return with her husband or a mahram, because the distance is close and the travel expenses are manageable, then she should leave and return once her menstruation ends, so that she can perform the tawaf of her ‘Umrah while she is pure. This is because Allah, the Most High, says: {يريد الله بكم اليسر ولا يريد بكم العسر}. ‘Allah intends ease for you and does not intend hardship for you.’ And He says: {لا يكلف الله نفساً إلا وسعها}. ‘Allah does not burden a soul beyond what it can bear.’ And He says: {وما جعل عليكم في الدين من حرجٍ} ‘He has not placed upon you any hardship in the religion.’ And He says: {فاتقوا الله ما استطعتم} ‘So fear Allah as much as you are able.’

#Side_Benefits@madrasatunaa Umrah Travel Guidance During Menstruation

Question:

A woman gets her period before Umrah, or expects it to come during Umrah — what are her options?

Answer:

There are SIX possible options, as follows: ▪️OPTION 1: Don't perform 'Umrah If she's already performed umrah, and this is merely a voluntary Umrah, she's not required to perform Umrah, because the obligation has already been fulfilled according to the view that Umrah is obligatory (which is the stronger opinion). If she hasn't already performed Umrah before, ignore this option! If she chooses this option and later, after arriving in Makkah, becomes pure and wishes to perform Umrah, she can do so by going back to the miqat, entering into ihram again, and then carrying out the Umrah. --- The remaining five options apply in the case of someone intending to perform Umrah, and in all of these scenarios, if she does intend to proceed, she must enter into ihram even while menstruating. A menstruating woman is required to enter ihram before crossing the miqat. She should carry out whatever sunnahs are possible before doing so, such as performing ghusl, even if she is still in a state of menstruation. In the lengthy hadith of Jābir describing the Prophet’s ﷺ Hajj in Sahih Muslim, it mentions that Asmā’ bint ‘Umays (the wife of Abu Bakr) experienced postnatal bleeding at the miqat. The Prophet ﷺ instructed her to bathe and enter ihram. Similarly, in the hadith of ‘Aishah (agreed upon), she reports that during the Farewell Hajj she arrived in Makkah while menstruating. She had not yet performed tawaf or sa‘i, and the Prophet ﷺ instructed her: “Unbind your hair, comb it, and enter into the state of Hajj.” The key restriction upon menstruating women is tawaf, which is the only rite a menstruating woman is not permitted to perform. The Prophet ﷺ said to ‘Aishah: “Do everything that a pilgrim does, except do not perform tawaf around the House.” Similarly, Abdullah ibn ‘Abbas (may Allah be pleased with him) reported that the Prophet ﷺ said: “A menstruating woman and a woman in postnatal bleeding, when they reach the miqat, should perform ghusl, enter ihram, and complete all the rites except tawaf around the House.” [Narrated in Sunan Abi Dawud, graded Sahih by Al-Albani] This raises the question: why not simply perform Umrah and delay tawaf until the end? The answer is that the sequence (tarteeb) is a condition (shart), and the rites of Umrah must be performed in their prescribed order. Therefore: ▪️OPTION 2: She remains in ihram until she becomes pure. Then she performs tawaf and sa‘i. In practical terms, this is a feasible option if: * she is confident that she will become pure within a reasonable timeframe that still allows completion of tawaf and sa‘i. * The travel itinerary is flexible enough to allow her to wait in ihram without difficulty. ----- ▪️OPTION 3: Make a condition when entering ihram (istithnaa) If she wants to do Umrah but fears that her period may start before she completes it, or it may continue until she leaves Makkah (if she's already on her menses), she can make a condition when entering ihram. This is based on the hadith of Aisha (agreed upon), who said: The Messenger of Allah ﷺ entered upon Duba‘ah bint al-Zubayr, and he said to her: “Perhaps you intend to perform Hajj?” She replied: “By Allah, I do not see myself except as being ill.” So he said to her: “Perform Hajj and make a condition, and say: ((اللَّهُمَّ مَحِلِّي حَيْثُ حَبَسْتَنِي)). ‘O Allah, my place of exiting ihram is wherever You prevent me.’” So if her period comes and she can't complete the Umrah, she leaves ihram and there is nothing required from her. Sheikh Uthaymin rahimahullah explained: "The conditional stipulation in Hajj is that when a person enters into the state of ihram, they say: “If I am prevented by anything, then my place of exiting ihram is wherever You prevent me.” This stipulation is not a Sunnah to make except when there is a fear of something such as illness, a woman fearing that she may come on her period, or a

#صفة_الوضوء Description of the Prophet's Wudhu Lesson 4 ⤵️ https://youtu.be/mcZQQyuUMXY Pdf: https://t.me/madrasatunaa/167

A Day in The Life of a Salafi Lesson 16 ⤵️ https://youtu.be/G7c4aH8GSBo Pdf: https://t.me/madrasatunaa/35

إنـا لـلـه وإنـا إلـيـه راجـعـون News has reached us of the passing of Abu Atiyyah’s sister-in-law. May Allah have mercy upon her and grant her the highest place in Jannah. May Allah grant patience, strength, and comfort to all the family and loved ones. لله ما أخذ وله أعطى وكل شيء عنده بأجل مسمى فلتصبروا ولتحستبوا

الحمد لله على كل حال

Whenever disclosure is permitted, it should be restricted to the extent required to achieve the intended Sharʿī objective, for necessity is measured according to its extent. Al-ʿAllāmah ʿAbd ar-Raḥmān ibn Nāṣir as-Saʿdī (رحمه الله) said: "Be one who preserves secrets and is known among the people for safeguarding them. For if they know this quality from you, they will entrust you with their secrets, and they will excuse you for concealing the secret of another which they themselves would fear to have disclosed. This is especially important if you have connections with opposing parties, for the means used to extract what you know become many and varied from both sides. Therefore, beware, beware that any of them should obtain anything from you, whether explicitly or implicitly. Know that people have subtle methods and hidden avenues through which they seek to extract what a person knows. So keep every possibility in mind, even if it seems remote, and do not leave any avenue through which you may be approached. This is from prudence. Be certain that you will never regret remaining silent and concealing a matter. Rather, harm and regret usually arise from haste, recklessness, and placing a degree of trust in people that leads one to what is harmful." Ar-Riyāḍ an-Nāḍirah, (p. 210). One of the poets described the trustworthy person who safeguards the secrets of his companion, saying: ويُكَتِّم الأسرارَ حتَّى إنَّهُ * لَيَصُونُها عن أن تَمُرَّ بِبالِهِ "He conceals secrets to such an extent that he even guards them from passing through his own thoughts." Ad-Dharīʿah ilā Makārim ash-Sharīʿah, (p. 297). Thus, the foundation remains the preservation of trusts, concealment of faults, and safeguarding of confidential speech. Yet these objectives are not pursued at the expense of truth, justice, and the prevention of harm. Therefore, when disclosure becomes necessary to repel oppression, establish the truth, protect the innocent, or prevent clear harm, the matter is judged according to its circumstances and in light of the recognised principles of the Sharīʿah. والله أعلم، وصلى الله وسلم على نبينا محمد وعلى آله وصحبه أجمعين. ---------------- Abu ʿAṭīyah 28/12/1447H.

﷽ A Note on Entrusted Speech and the Limits of Confidentiality The general principle is that a Muslim preserves trusts and does not disclose the private or confidential speech of others. Concealing the faults of Muslims and safeguarding their secrets are characteristics of the righteous. The Prophet ﷺ said: "Gatherings are held in trust." [Authenticated by Al-Albānī in Ṣaḥīḥ al-Jāmiʿ, 2330, 6678] Al-Munāwī (رحمه الله) said: "That is, praiseworthy gatherings are those accompanied by trustworthiness, meaning concealing what occurs therein of private discussions and confidential matters. Therefore, it is not permissible for anyone present in the gathering to disclose about his companion that which he dislikes to have disclosed." [Fayḍ al-Qadīr, (2/569)] This demonstrates that the foundation regarding private speech and entrusted matters is confidentiality and the safeguarding of trusts. However, this principle is not unrestricted in every circumstance. It should also be noted that the narration: "Two people only sit together under the trust of Allāh, so it is not permissible for either of them to disclose about his companion that which he dislikes" was declared weak by Al-Albānī in as-Silsilah adh-Ḍaʿīfah (3854). Nevertheless, the obligation of safeguarding trusts and concealing what people entrust to one another remains firmly established through authentic evidences and the statements of the scholars. For this reason, the scholars have clarified that disclosure may at times be permissible—or even required—when doing so serves a legitimate Sharʿī benefit, prevents harm, establishes the truth, or removes injustice. Al-ʿIzz ibn ʿAbd as-Salām (رحمه الله) said: "Concealing the faults of people is the hallmark of the awliyāʾ (the righteous servants of Allāh)." He then explained that disclosure may be permissible when there is a legitimate benefit in it or when it serves to repel harm. As evidence, he cited what Allāh mentioned in the Qurʾān regarding the disclosure by the noble Prophet Yūsuf (عليه السلام) of the affair of the woman who attempted to seduce him, as well as his mention of the women who cut their hands. He said: "Yūsuf (عليه السلام) only said, 'She sought to seduce me,' in order to ward off from himself what he had been exposed to—or what he might have been exposed to—of execution or punishment. Likewise, his statement, 'What was the case of the women who cut their hands?' was intended to remove suspicion from himself. For had the king continued to suspect him, he would not have appointed him to office, nor entrusted him with good governance." [Shajarat al-Maʿārif wa al-Aḥwāl, (pp. 389–390)] This establishes an important principle: although concealing matters is generally praiseworthy, disclosure may be permitted when it is necessary to repel oppression, remove a false accusation, establish one's innocence, prevent harm, or restore rights. Accordingly, if information was originally conveyed as an amānah, yet that information itself involved slander, false accusations, or statements that resulted in injustice toward another Muslim, then the matter requires careful consideration. The objective is not to expose people's private affairs, spread gossip, or seek retaliation. Rather, the objective is to establish the truth, remove oppression, clarify reality, and prevent further harm. The scholars therefore distinguish between prohibited disclosure that serves no legitimate purpose and disclosure that achieves a recognised Sharʿī benefit, such as removing an injustice, protecting a person from harm, restoring rights, or clarifying the truth regarding a false accusation. At the same time, a Muslim should be extremely cautious regarding the secrets and trusts of others and should not hasten to disclose what has been entrusted to him merely because he believes he possesses a valid justification. Rather, he weighs the harms and benefits according to the principles of the Sharīʿah and limits disclosure to what is genuinely necessary.

#Side_Benefits@madrasatunaa No sin is major with seeking forgiveness, and no sin is minor with persistence

Question:

Scholars say: There is no major sin if one seeks forgiveness, and no minor sin if one keeps persisting. What exactly counts as “persisting in minor sins”?

Sheikh AbdulMuhsin Al-'Abbad hafidhahullah:

This saying is reported from Ibn Abbas (may Allah be pleased with him): “There is no major sin when one seeks forgiveness, and no minor sin when one persists in it.” The best definition of a major sin is: Any sin that has a legal punishment in this world, or for which there is a threat of punishment such as a curse, anger of Allah, Hellfire, or nullification of good deeds, and similar warnings. Anything that does not fall into this category is considered a minor sin. This is the most widely accepted distinction between major and minor sins. As for the meaning of the phrase “there is no major sin when seeking forgiveness”: It means that when a person commits a major sin but sincerely repents, feels deep regret, is distressed by what they did, and fears its consequences, this repentance makes the sin diminish and not remain as a “major sin” in terms of its effect. On the other hand, a minor sin can grow and become serious if a person treats it lightly—showing little shame before Allah, not caring about it, and continuing to do it without concern. In that case, it can become like a major sin. The word “persistence” (Israar) means continuing to commit the sin regularly, without stopping or feeling shame before Allah, and being attached to it. So the meaning is: A major sin becomes smaller through sincere repentance and seeking forgiveness. A minor sin becomes greater when a person repeatedly commits it carelessly, without fear of Allah or concern for wrongdoing. Source: https://shamela.ws/book/36944/490

Therefore, braiding the hair while travelling, during Jihad, or whenever the need arises — for someone who already has long hair — is closer to emulating the Prophet ﷺ than growing one’s hair for the sole purpose of having it braided, which is unfortunately what many of the youth are doing. POINT 3: The Prophet ﷺ did not go to extremes with his braids. They were four simple and effortless braids. Therefore, whoever seeks to emulate the Prophet ﷺ should avoid wasting excessive time and money on getting their braids done. POINT 4: The Prophet ﷺ said:

((أُمِرْتُ أَنْ أَسْجُدَ عَلَى سَبْعَةِ أَعْظُمٍ؛ عَلَى الْجَبْهَةِ وَالْيَدَيْنِ وَالرُّكْبَتَيْنِ وَأَطْرَافِ الْقَدَمَيْنِ وَلَا نَكْفِتَ الثِّيَابَ وَلَا الشَّعْرَ))

“I have been commanded to prostrate on seven bones: the forehead, the hands, the knees, and the tips of the feet, and not to fold back the clothing or the hair.” [Hadeeth of Ibn ‘Abbas, reported by Bukhari and Muslim] This shows that it is disliked for males to pray while their hair is tied back. This, from what is apparent, includes cornrows. Ibn ‘Abbas (may Allah be pleased with him), who narrated the previous hadeeth, saw ‘Abdullah ibn Al-Haarith praying with his hair plaited and tied behind his head. So Ibn ‘Abbas undid his hair. After the prayer, ‘Abdullah ibn Al-Haarith asked him why he did that. Ibn ‘Abbas replied: “I heard the Prophet ﷺ saying: ‘Whoever prays with hair plaited and tied behind their head is like someone who prays with their hands tied up.’” [Reported by Muslim] Sheikh ‘Abdulmuhsin Al-‘Abbad حفظه الله said: “It does not matter whether he makes it into braids and gathers it behind him, or gathers it together and ties it behind him (i.e., both are included in the prohibition).” [His explanation of the hadeeth of Ibn ‘Abbas in Sunan Abi Dawud, p. 8] How likely is it that a person will undo their braids before every prayer? Very unlikely. Thus, a person may continue praying with braids, persisting upon this disliked act. Warning: Persistence upon a Makrooh act can render it into a minor sin. Ash-Shatibi (may Allah have mercy on him) said: “Sin is apparent regarding prohibited matters (haraam). As for disliked matters (makrooh), there is no sin in general, as long as it is not accompanied by something that necessitates it, such as persistence upon it. This is because persistence upon a minor sin can make it a major sin; likewise, persistence upon a disliked matter may make it a minor sin.” [Al-I‘tisam (1/296)] سبحانك اللهم وبحمدك، أشهد أن لا إله إلا أنت، أستغفرك وأتوب إليك

Just to summarise, Sheikh ‘Uthaymeen (may Allah be pleased with him) is saying that the Prophet ﷺ grew his hair because it was a common custom amongst the Arabs. Therefore, growing the hair is not an act of worship (Sunnah ‘ibaadah). This discussion about growing the hair being a customary practice is equally applicable to braiding the hair, which is the focus of our discussion. To cut to the chase, my argument is that in our time and age, particularly in the West, male braiding is heavily linked to rap culture, drugs, gangs, and the like. It is far from being a common custom amongst Muslims, let alone being a sign of piety. In fact, Ibn ‘Abdil Barr (may Allah have mercy on him) (d. 463H) said: “Now the people of our time do not let their hair grow except soldiers, who grow their hair until their earlobes, and some to their shoulders. Whereas the people of righteousness, chastity, and knowledge have shunned this practice, such that growing the hair shoulder-length has almost become a distinct sign of fools. And it was reported from the Prophet ﷺ that he said:

((من تشبه بقوم فهو منهم - أو حشر معهم))

“Whoever resembles a people is one of them — or will be gathered with them.” [At-Tamheed (6/80)] Though he was speaking about long hair, I believe his statement is equally applicable to men braiding their hair in our time. Did the Prophet ﷺ ever braid his hair? Answer: Yes, he did. It was narrated that Umm Haani’ (may Allah be pleased with her) said:

((قَدِمَ النَّبِيُّ ﷺ إِلَى مَكَّةَ وَلَهُ أَرْبَعُ غَدَائِرَ))

“The Prophet ﷺ came to Makkah with four braids.” [Reported by Abu Dawud (4191); graded Saheeh by Sheikh Al-Albani in Saheeh Abi Dawud] Is it Sunnah to braid the hair? Answer: We already mentioned previously that growing and braiding the hair is a Sunnah ‘Aadah; it is regulated by the customs of the people. If a person lives in a time or place where this practice is viewed negatively within the customs, or is associated with the foolish and lowly, as is the case with male braids here in the West, then we should shun and refrain from engaging in it. If a person lives in a society where male braids are common practice, is there any chance they will be rewarded for growing and braiding their hair? Answer: If it is done اقْتِدَاءً / تَأَسِّيًا (in emulation and imitation of the Prophet ﷺ), then yes, a person is rewarded for this. Sheikh Muqbil (may Allah have mercy on him) said: “(Wearing) the ‘Imaamah is considered to be from the customs of the Arabs which was endorsed by Islam. However, as far as it being a Sunnah, then it does not reach the level of being a Sunnah (i.e., Sunnah ‘Ibaadah). The ‘Imaamah is a customary matter. However, if you intend to imitate the Messenger of Allah ﷺ, then you will be rewarded for imitating him ﷺ.” [Tuhfatul Mujeeb, p. 138] If someone seeks to imitate the Prophet ﷺ by braiding their hair, they must consider the following points: POINT 1: The Prophet ﷺ did not braid his hair regularly. In fact, the only incident I came across — although my search is very limited — was the hadeeth of Umm Haani’ quoted above. Therefore, braiding the hair once in a while is closer to emulating the Prophet ﷺ than doing so on a regular basis. POINT 2: It is mentioned in Tuhfatul Ahwadhi, the explanation of Sunan At-Tirmidhi, that: “Some wordings indicate that this arrival was on the Day of the Conquest of Makkah, because on that day he bathed and prayed the Dhuha prayer in her house. ‘He had four braids.’ He (Muhammad ‘Abdulghani Ad-Dahlawi) said in Injaahul Haajah Haashiyati Ibn Maajah: ‘Perhaps he did that to keep away the dust.’ End quote. I (Al-Mubarakfuri) say: This is what appears to be correct, because he ﷺ was travelling at the time.” This statement from ‘Abdur-Rahman Al-Mubarakfuri (may Allah have mercy on him) shows that the Prophet ﷺ braided his hair when he travelled to partake in Jihad (the conquest of Makkah), an occasion where a person would be least likely to focus on maintaining his hair.

﷽ A Discussion on Male Braids For anyone to be able to braid their hair, they have to grow their hair long enough; obviously. So, let us begin this discussion with the following question: What is the ruling on growing hair long in the case of men? Answer: Generally speaking, it is allowed (mubaah) for men to grow their hair. The evidence for this is the hadeeth of Ibn 'Umar, that the Prophet ﷺ saw an infant with his head partly shaven, so he ﷺ forbade that and said:

((اِحْلِقُوهُ كُلَّهُ، أَوِ اتْرُكُوهُ كُلَّه))

“Shave it all, or leave it all (to grow).” [Reported by An-Nasa’i; graded Saheeh by Sheikh Al-Albani in Saheeh An-Nasa’i] This hadeeth clearly demonstrates the permissibility of leaving the hair to grow. However, if a male decides to grow his hair, he has to clean it, comb it, and look after it regularly — without going to extremes. The evidence for this is the statement of the Prophet ﷺ:

((مَنْ كَانَ لَهُ شَعْرٌ فَلْيُكْرِمْهُ))

“Whoever has hair, let them honour it.” [Reported by Abu Dawud on the authority of Abu Hurairah; graded Saheeh by Sheikh Al-Albani in Saheeh Abi Dawud] What does it mean to honour it? Answer: Al-'Adheem Al-Abaadi (may Allah have mercy on him d. 1329H) said:

((فَلْيُزَيِّنْهُ وَلْيُنَظِّفْهُ بِالْغَسْلِ وَالتَّدْهِينِ وَالتَّرْجِيلِ وَلَا يَتْرُكْهُ مُتَفَرِّقًا))

“He should beautify and clean it by washing, oiling, and combing it, and he should not leave it messy or unkempt.” [‘Awn Al-Ma‘bood] You could even get someone to assist you with that. As ‘Aishah (may Allah be pleased with her) said:

((كُنْتُ أُرَجِّلُ رَأْسَ رَسُولِ اللَّهِ ﷺ وَأَنَا حَائِضٌ))

“I used to comb the head of the Messenger of Allah ﷺ while I was menstruating.” [Bukhari] Can we take from the above-quoted hadeeth that the Prophet ﷺ had long hair? Answer: Yes, the Prophet ﷺ used to grow his hair long. Qataadah said: “I asked Anas ibn Malik (may Allah be pleased with him): ‘How was the hair of Allah’s Messenger ﷺ?’ He replied:

((كَانَ شَعَرًا رَجِلًا لَيْسَ بِالْجَعْدِ وَلَا السَّبِطِ بَيْنَ أُذُنَيْهِ وَعَاتِقِهِ))

‘His hair was neither very curly nor very straight, and it hung down between his ears and his shoulders.’” [Bukhari & Muslim] Does this mean it is Sunnah for a man to grow his hair? Answer: Yes, it is a Sunnah; however, Sunnah is of two types: 1⃣. Sunnah ‘Ibaadah (an act of worship) 2⃣. Sunnah ‘Aadah (not an act of worship, but merely a customary practice) As explained by Sheikh Al-Albani in the following link: https://youtu.be/NKSmFSzzcgY [Note: In this clip, Sheikh Al-Albani clearly states that braids fall into the second category; a customary act, not an act of worship.] Moreover, Sheikh ‘Uthaymeen (may Allah have mercy on him) explained: “There is nothing wrong with growing the hair on the head, as the Prophet ﷺ had long hair which sometimes came close to his shoulders. So according to the asl (origin), there is nothing wrong with it. But with that said, this returns back to the habits and customs of the people; if it is established that this affair is only used by a certain group and is looked down upon within the customs of the people, then it is not appropriate for the noble to grow their hair, because according to the customs of the people, this is only done by the lowly ones. Therefore, the issue of growing the hair on the head in the case of men is from the mubaah (allowable) affairs, which are governed by the habits and customs of the people. If it is a common practice within the customs of the people, such that everyone shares in it — the honourable as well as the lowly — then there is nothing wrong with it. However, if it is only practised by the lowly ones, then the people of honour and status should not practise it. The Prophet’s ﷺ habit of growing his hair — and he is the most honourable of people and the greatest of them in prestige — cannot be used as an argument, because we do not see this issue (of growing the hair) as an act of Sunnah and worship; rather, it is merely a matter of following the habits and customs.” [Fataawa Noor ‘ala Ad-Darb]