The Prophet ﷺ said that shaving the head is not required for women, only cutting or shortening the hair is. This hadith was graded authentic by Shaykh al-Albani in Sunan Abi Dawud (1984).
In Sahih Muslim (320), it is narrated that the Prophet’s wives would gather their hair on their heads, and it would reach up to their ears. They would take water and wash their heads with it during ghusl. This shows they did not shave, but kept their hair to a certain length.
Hadith of Maymunah and the Different Opinions
Some scholars allowed women to shave their heads based on a narration that Maymunah (may Allah be pleased with her) shaved her head during Hajj. Yazid ibn al-Asamm witnessed her funeral and said her head had the marks of shaving.
However, other scholars responded by saying that this was likely due to illness or cupping treatment, or that she may not have known the ruling at the time. So, although this narration is authentic, it does not override the general ruling, because women are not required to shave in Hajj but to shorten their hair.
Meaning of “Muhammam”
The word muhammam means the scalp was darkened because hair was growing back after being shaved. This word is also used in a narration from Anas (may Allah be pleased with him), showing that he would shave his head for Umrah and wait until his hair became muhammam before doing another Umrah.
Shaving for Medical Reasons
Some scholars accepted that shaving may be allowed for women if it is for treatment, such as during cupping or other medical needs. If so, it is not considered forbidden, and the hadith about Maymunah may be explained in this way.
Linguistic Explanation of Hair Length
Different Arabic terms describe hair lengths. According to al-Nawawi and others:
- Wafrah is hair that covers or reaches the ears.
- Jummah is longer than wafrah.
- Limmah is hair that touches the shoulders.
The wives of the Prophet (peace and blessings be upon him) may have shortened their hair after his death, not during his life, since they no longer beautified themselves for him. Because it was forbidden for anyone to marry them after his death (see al-Ahzab: 53), they had no need to grow their hair long. This supports the view that shortening hair is allowed for women but does not justify shaving it completely.
Ibn Qudamah Says All Scholars Agree It Is Makruh
Ibn Qudamah said in Al-Mughni (1/66) that all scholars agree shaving a woman’s head is disliked unless it is necessary.
He quoted narrations that the Prophet ﷺ forbade women from shaving, and al-Hasan called it a disfigurement. Imam Ahmad said it may be allowed if she is unable to take care of her hair and faces hardship.
View of Ibn Muflih
In al-Furuʿ (1/155), Ibn Muflih said shaving and cutting are both forbidden unless there is a need. However, if there is hardship, like insects in her hair or inability to maintain it, it may be excused. He also mentioned the narration that the wives of the Prophet (peace and blessings be upon him) shortened their hair until it looked like a wafrah, showing that light trimming is allowed if it does not violate the rights of the husband.
View of Qadi Iyad
Qadi Iyad says in Ikmal al-Muʿlim (2/163) that the Prophet’s statement about the wives shortening their hair to a wafrah is proof that women may shorten their hair. The wafrah is shorter than the jummah and limmah, and the Arab women used to braid their hair. He agreed that they may have only done this after the Prophet’s death when they no longer beautified themselves.
Fatwa from Shaykh Ibn Baz
Shaykh Ibn Baz said women are not allowed to shave their heads, even in Hajj or Umrah. They are only to shorten the hair slightly. Shaving is only allowed if there is a medical reason that requires it. Shaving without need, or to imitate others, is forbidden, because a woman’s hair is part of her beauty.
Fatwa From Shaykh Ibn Uthaymeen
Shaykh Ibn Uthaymeen also said that shaving is forbidden for women unless there is a serious medical reason. If she has an illness or wounds that require shaving the head, it is allowed. But without such need, it is imitating men, which is not allowed in Islam.
Conclusion To The Summary
- Women are not required to shave their heads in Hajj or otherwise.
- The hadith of the prophet shows that women can shorten their hair slightly, not shave it completely.
- Exceptions are made only for clear medical needs or necessities.
- Shaving the head for no reason or for imitation of men or non-Muslims is forbidden.
- The Prophet’s wives shortened their hair, and that is a valid form of lightening or trimming, especially after his death when they no longer beautified themselves.
- The consensus among the scholars is that shaving the head without need is disliked or forbidden, but shortening it is allowed.
Full Article
Narrated Abdullah ibn Abbas: The Prophet (ﷺ) said: Shaving is not a duty laid on women; only clipping the hair is incumbent on them. (Graded Sahih Li Ghyarihi By Albani Sunan Abi dawud 1984)
Abu Salamab. ‘Abd al-Rahman reported: I along with the foster brother of ‘A’isha went to her and he asked about the bath of the Apostle (ﷺ) because of sexual intercourse. She called for a vessel equal to a Sa’ and she took a bath. and there was a curtain between us and her. She poured water on her head thrice and he (Abu Salama) said: The wives of the Apostle (ﷺ) collected hair on their heads and these lopped up to ears (and did not go beyond that). (Sahih Muslim 320)
The scholars have three opinions on this issue:
The first opinion is that it is allowed for a woman to shave the hair of her head.
They used as evidence the hadith of Yazid ibn al Asamm regarding the story of the Prophet’s marriage, peace and blessings be upon him, to Maymunah, may Allah be pleased with her. He said: “The Prophet, peace and blessings be upon him, married her while he was in a state of being lawful and consummated the marriage with her. She died in Sarif, and I was present at her funeral. We buried her in the shaded area where he had married her. Ibn Abbas and I entered her grave.
When we placed her in the side niche, her head tilted, so I took off my cloak and placed it under her head, but Ibn Abbas pulled it away and threw it. She had shaved her head during Hajj, so her head had the appearance of being cupped (from cupping).”
Abu Nuaym said: Uqbah ibn Wahb narrated to us, who said: Yazid ibn al Asamm informed us: I saw Maymunah shaving her head. (Narrated by Ibn Saad 8/139. Its continuation: after the Messenger of Allah ﷺ. I asked Uqbah, “Why?” He said: I think she was in a state of worship and self-denial. Uqbah ibn Wahb was mentioned by Ibn Hibban in al-Thiqat, and Ibn Maʿin said: He is righteous. Ali and Sufyan said: He did not understand this matter, meaning hadith, and it was not his field. Mihna reported from Ahmad: I do not know him. Ibn Adi said: He is not well-known. Al-Haythami mentioned it in al-Majmaʿ 9/249, where the wording is “she was humbling herself” instead of “in a state of worship.” He said: It was narrated by al-Tabarani, and its narrators are those of the authentic collection except Uqbah ibn Wahb, and he is trustworthy.
And if we accept its authenticity, then there is no proof in it, because the prohibition of women shaving their heads has been established. As for trimming, it is permitted for them. Muslim narrated in his Sahih 320 in the Book of Menstruation, the chapter on the recommended amount of water for the ghusl of janabah, from the hadith of Abu Salamah ibn Abd al-Rahman who said: I entered upon Aishah along with her brother through nursing, and he asked her about the Prophet’s ﷺ ghusl. She called for a container equal to a saʿ and she performed ghusl, and there was a curtain between us and her. She poured water on her head three times. He said: The wives of the Prophet ﷺ used to gather their hair on their heads until it resembled a puff, meaning they used to shorten their hair until it reached just to the ears and did not go beyond that.)
Siyar A’lam Nubala By Ad Dhahbi (2/244)
The meaning of muhammam is that her scalp was darkened, due to the hair starting to grow back after shaving.
It is also narrated from Anas, may Allah be pleased with him, that (أنه كان إذا حمم رأسه بمكة خرج واعتمر) “When he saw his head had become muhammam in Makkah, he would go out and perform Umrah.”
Meaning, he would perform Umrah and shave his head, then wait until his hair started growing again and returned to a darker shade, then he would perform Umrah again.
Some scholars responded to those who used the hadith of Maymunah, may Allah be pleased with her, as evidence by saying: Perhaps the hadith had not reached her that a woman does not shave her head in Hajj, but rather only shortens it when exiting ihram. She is not required to shave, but should gather her hair or make braids and take from it the length of a fingertip, and that is enough for her to exit ihram.
So, the people of the first view used the hadith of Maymunah, that she shaved her head during ihram, as proof. But this opinion is clearly weak.
The hadith of Maymunah, if authentic, should be interpreted either as a personal judgement on her part in which she erred, though this is unlikely, or that she shaved her head for the purpose of cupping, in order for the cupping instrument to reach the area where she was treated. So her shaving was for medical treatment.
And this latter explanation is also more likely.
Al Shinqiti said in Adwa Al Byan (5/191) said: As for the response to the hadith in Sahih Muslim, according to the opinion that the wafrah (hair that reaches and covers the ears) is longer than the limmah (hair that touches the shoulders), which is the hair that reaches the shoulders from the head, then there is no problem. Because what goes beyond the shoulders is considered long and that fulfils the intended meaning.
An Nawawi said in his Sharh Sahih Muslim: the wafrah is fuller and more than the limmah. The limmah is the hair that reaches the shoulders. This was said by al Asma‘i. That is the relevant part of al Nawawi’s statement.
As for the well-known and correct view according to the scholars of the Arabic language, the wafrah does not go beyond the ears. It is mentioned in al Qamus: the wafrah is the gathered hair on the head, or that which flows over the ears from it, or what reaches the earlobe. Then comes the jummah (hair that goes below the earlobe), then the limmah (hair that touches the shoulders). That is the end of what is found in it.
Al Jawhari said in his Sihah: the wafrah is hair to the earlobe, then the jummah, then the limmah, which is the hair that touches the shoulders. Ibn Manzur said in al Lisan: the wafrah is the gathered hair on the head. It was also said it is the hair that flows over the ears. Its plural is wafar. Kathir ‘Izzah said: “It is as if the wafar of the people is under her saddle blankets when the turbans are removed from them, and they appear like stalks.” It was also said that the wafrah is greater than the jummah. Ibn Sayyidah said this is a mistake.
Rather, the correct order is: wafrah, then jummah, then limmah. The wafrah is what reaches past the earlobes, and the limmah is what touches the shoulders. It is mentioned in al Tahdhib that the wafrah is the jummah when it reaches the ears. It was also said the wafrah is the hair that reaches the earlobe, then the jummah, then the limmah. And he said: the wafrah is the hair of the head when it reaches the earlobe. That is the end of what is in al Lisan.
So the answer is that the wives of the Prophet, peace and blessings be upon him, only shortened their hair after his death. Because during his life, peace and blessings be upon him, they used to beautify themselves for him, and among the greatest parts of their adornment was their hair. But after his death, peace and blessings be upon him, they had a unique ruling that no other woman in the entire world shares with them, which is the complete and permanent severing of all hope for marriage.
They had no expectation for it, not even the slightest possibility. They were like women in waiting periods, confined for that reason, peace and blessings be upon him, until death. Allah the Exalted said, “It is not lawful for you to harm the Messenger of Allah, nor to marry his wives after him ever. Indeed, that would be an enormity in the sight of Allah” (al Ahzab: 53).
Total despair from men may be a reason to allow falling short in certain aspects of adornment which are not allowed to be neglected except for such a reason. Al Nawawi said in Sharh Muslim, when commenting on this hadith: Qadi Iyad, may Allah have mercy on him, said: it is well known that the women of the Arabs used to wear braids and plaits. And it may be that the wives of the Prophet, peace and blessings be upon him, did this after his death, since they no longer beautified themselves and had no need to grow their hair long, and also to lighten the burden of caring for their heads.
And what Qadi Iyad mentioned, that they did it after his death, peace and blessings be upon him, and not during his life, was also said by others. And it is the necessary interpretation. It cannot be imagined that they did this during his life, peace and blessings be upon him. In this is a proof for the permissibility of women shortening their hair. That is the end of al Nawawi’s words.
As for his statement, “In this is a proof that it is allowed for women to lighten their hair,” then I have a reservation about that. Because, as we already mentioned, the wives of the Prophet, peace and blessings be upon him, are not to be used as a comparison for other women. Because their complete severance of hope from marriage is something unique to them alone, and this may permit them to neglect certain aspects of adornment that are not allowed for others.
Even an old woman from among other women may beautify herself for suitors and might even marry. As it is said, “Every fallen one has someone who picks her up.” And some men may even love an old woman, as the poet said:
أبى القلب إلا أم عمرو
وحبها عجوزا ومن يحبب عجوزا
يفند كثوب اليماني قد تقادم
عهده ورقعته ما شئت في العين واليد
“The heart would not choose but Umm Amr and her love,
An old woman, and whoever loves an old woman is deluded,
Like a Yemeni garment, whose time has long passed,
Patch it however you like, in the eyes and in the hand.”
Ibn Qudamah says in Al Mughni (1/66): There is no difference in the transmitted reports regarding the dislike of a woman shaving her head without necessity. Abu Musa said, “The Messenger of Allah, peace and blessings be upon him, declared himself free from the one who wails loudly, the one who shaves, and the one who tears her clothes.”
This is agreed upon. Al Khallal narrated with his chain from Qatadah from Ikrimah that the Prophet, peace and blessings be upon him, forbade a woman from shaving her head. Al Hasan said, “It is disfigurement.”
Al Athram said, “I heard Abu Abd Allah being asked about a woman who is unable to manage her hair or take care of it. Can she cut it based on the hadith of Maymunah?” He replied, “Why would she cut it?” It was said to him, “She cannot apply oil to it, cannot maintain it, and insects fall into it.” He said, “If it is out of necessity, then I hope there is no harm in it.”
Ibn Muflih A Major Hanbali Scholar said: For a woman shaving and cutting here hair are forbidden for her. Al Athram reported, “I hope there is no harm in it if there is a necessity.” Abu Salamah said, “I entered upon Aishah along with her brother through nursing, and he asked her about the Prophet’s bathing from major ritual impurity, until he said, ‘The wives of the Prophet, peace and blessings be upon him, used to take from their heads until it became like a wafrah.’”
In this is the ruling that it is allowed for women to lighten or shorten their hair, but not in a way that violates the rights of the husband.
Al Furuʿ By Ibn Muflih (1/155)
Qadi Iyad said: And The Prophet ﷺ’s statement: يَأْخُذْنَ مِنْ رُءُوسِهِنَّ حَتَّى تَكُونَ كَالْوَفْرَةِ: They used to take from their heads until it became like a wafrah (short hair that reaches and covers the ears),” is proof that it is allowed for women to shorten their hair and that it is allowed for them to keep their hair in a thick or solid style.
The Prophet, peace and blessings be upon him, used to have a himmah, (hair that is longer than a wafrah and limmah, reaching below the ears). and the wafrah is more full than the limmah (hair that touches the shoulders but not beyond). The limmah is what touches the shoulders from the hair of the head but does not go beyond that, as said by al Asma‘i.
Others said that the wafrah is the shortest of these styles, and it is the one that does not go beyond the ears. The himmah is longer than it, and the limmah is what grows longer still.
Abu Hatim said, the wafrah is the hair that reaches the ears. It is well known that the Arab women used to braid their hair into plaits and locks.
It may be that the wives of the Prophet, peace and blessings be upon him, did this after his death, because they gave up adorning themselves and no longer needed to grow their hair long for that purpose, and in order to reduce the burden of managing their heads.
Ikmal al Muʿlim By Qadi ʿIyad (2/163)
Shayk Ibn Baz said: It is not permissible for a woman to shave her head. Rather, she must keep her hair because it is part of her beauty and adornment, and it distinguishes her from men. She is not allowed to shave it, not even during Hajj. In Hajj and in Umrah, she is only to shorten it, as the Prophet, peace and blessings be upon him, said, “There is no shaving for women, they only shorten.”
The head is a source of beauty for them, so they are not allowed to shave it unless there is a medical condition and the doctors see that it must be removed because of that illness. That is another matter, due to the illness. But as for shaving it out of carelessness or in imitation of disbelievers or others, then no, this is not allowed. Rather, it is obligatory to grow the hair and take care of it, because of the beauty it contains. However, if she trims some of it to reduce its length or thickness, then there is no problem with that. (Audio And Transcript Of The Fatwa)
Shayk Ibn Uthaymeen was asked: What is the ruling on that?
Shaykh Ibn Uthaymeen said: Shaving the head for a woman, if it is due to a necessity, then there is nothing wrong with it. For example, if she has wounds on her head that cannot be treated except by shaving her head, then there is no problem with that.
Shaykh Ibn Uthaymeen said: But if there is no necessity, then the scholars say it is forbidden for a woman to shave her head, because that is an act of resembling men, and the Prophet, peace and blessings be upon him, cursed the women who imitate men. (Click Here For Audio And Transcript Of Ibn Uthaymeen’s Fatwa)
The Shayk was also asked: What is the ruling on a woman shaving her head if her hair has dandruff?
He answered, may Allah have mercy on him: Shaving the head for a woman, if it is due to a necessity, then there is nothing wrong with it. For example, if she has wounds on her head and cannot treat them except by shaving her head, then this is permissible and there is nothing wrong with it. But without necessity, the scholars say it is forbidden for a woman to shave her head because that is imitating men, and the Prophet, peace and blessings be upon him, cursed the women who imitate men. (Fatawa Ala Noor Al Darb By Shayk Ibn Uthaymeen (2/22)
