✂ Ruling on English Haircuts and “Qaza”: Legal Explanation of Resemblance to Disbelievers and the Ḥadīth “Whoever Resembles a People Is One of Them” ✂
Source: Fatāwā Shaykh al-Ḥadīth Mubārakpūrī, Volume 1, Page 152
Are English-style haircuts included under the prohibited haircut of "Qaza"?
According to my understanding, English-style haircuts do not fall under the ruling of "Qaza".
Imām Ṣāḥib Majmaʿ al-Biḥār, referencing al-Nihāyah fī Gharīb al-Ḥadīth (Vol. 4, p. 59), defines Qaza as:
"هو أن يحلق رأس الصبى ويترك من مواضع متفرقة، تشبيها بقزع السحاب، أى قطعه المتفرقة"
“It refers to shaving parts of a boy's head and leaving patches in various areas, resembling scattered clouds.”
Although not classified strictly as "Qaza", English-style haircuts are discouraged due to their resemblance to disbelievers. This falls under the general ruling of the ḥadīth:
"من تشبه بقوم فهو منهم"
(Sunan Abī Dāwūd: Book of Clothing, Chapter on Fame, Ḥadīth 4031, Vol. 4, p. 314)
This ḥadīth, due to its general and absolute wording, declares any form of resemblance to non-Muslim nations — especially their religious or cultural symbols — as forbidden and blameworthy.
Imām Aḥmad (رحمه الله) was asked about shaving the nape of the head, and he responded:
“This is the practice of the Magians.”
This supports the principle in the ḥadīth:
"ومن تشبه بقوم فهو منهم"
As found in Iqtiḍāʾ al-Ṣirāṭ al-Mustaqīm, prohibiting such forms of resemblance.
ʿAllāmah Ṭayyib (رحمه الله) states:
"أجمعوا على كراهته، إذا كان في مواضع متفرقة، إلا أن يكون لمداوة، لأنه من عادة الكفرة، ولقباحته صورة"
“The scholars unanimously agree on its dislike if patches are shaved from various parts (of the head), unless it is for medical treatment, because it is the practice of disbelievers and has a repugnant appearance.”
This clarification proves that the ḥadīth does not merely prohibit total or full resemblance, but:
◈ Even partial resemblance (جزئی مشابہت) in aspects that are religious or national symbols of a disbelieving nation is prohibited and discouraged in Islam.
For further reading, refer to the booklet "التشبّه في الإسلام" by Qārī Muḥammad Ṭayyib Deobandī.
➊ Prohibitions derived through analogy (qiyās) and ijtihād (juristic reasoning) apply only to:
▪ Those who accept that analogy as valid, or
▪ Those who follow the jurist who issued the ruling.
➋ Violation of such rulings is sinful only for those who recognize their binding nature.
➌ However, to claim that partial resemblance is not included in the prohibition and only complete resemblance is, is incorrect. Because:
This ḥadīth is:
◈ Unrestricted and general in nature.
◈ It prohibits all forms of resemblance, whether:
— Religious or cultural
— Partial or complete
If any distinctive feature of a non-Muslim nation — be it religious or cultural — is adopted intentionally, it falls under the prohibition of this ḥadīth.
Some argue:
The Prophet ﷺ wore Roman cloaks and Persian robes, thus partial resemblance is permissible.
This reasoning, however, is unacceptable because:
➍ It is not established that those garments were in active use by those nations as their national or religious symbol.
➎ Even if they were in use, no proof exists that they held a specific symbolic identity.
➏ It is more likely they were simply products of their regions, not religious or national emblems.
Just as:
◈ Men imitating women, and women imitating men, is completely prohibited — regardless of partial or complete resemblance,
➐ The same ruling applies to cultural imitation of disbelievers.
➑ Therefore, controversial matters such as Qaza or English haircuts should be treated with similar caution and declared forbidden if they involve such resemblance.
ھذا ما عندي، والله أعلم بالصواب
Source: Fatāwā Shaykh al-Ḥadīth Mubārakpūrī, Volume 1, Page 152❖ Question:
Are English-style haircuts included under the prohibited haircut of "Qaza"?
✔ Answer:
According to my understanding, English-style haircuts do not fall under the ruling of "Qaza".
❖ Definition of Qaza:
Imām Ṣāḥib Majmaʿ al-Biḥār, referencing al-Nihāyah fī Gharīb al-Ḥadīth (Vol. 4, p. 59), defines Qaza as:
"هو أن يحلق رأس الصبى ويترك من مواضع متفرقة، تشبيها بقزع السحاب، أى قطعه المتفرقة"
“It refers to shaving parts of a boy's head and leaving patches in various areas, resembling scattered clouds.”
❖ Why English Haircuts Are Disliked:
Although not classified strictly as "Qaza", English-style haircuts are discouraged due to their resemblance to disbelievers. This falls under the general ruling of the ḥadīth:
"من تشبه بقوم فهو منهم"
(Sunan Abī Dāwūd: Book of Clothing, Chapter on Fame, Ḥadīth 4031, Vol. 4, p. 314)
This ḥadīth, due to its general and absolute wording, declares any form of resemblance to non-Muslim nations — especially their religious or cultural symbols — as forbidden and blameworthy.
❖ Shaving the Nape (Guddī):
Imām Aḥmad (رحمه الله) was asked about shaving the nape of the head, and he responded:
“This is the practice of the Magians.”
This supports the principle in the ḥadīth:
"ومن تشبه بقوم فهو منهم"
As found in Iqtiḍāʾ al-Ṣirāṭ al-Mustaqīm, prohibiting such forms of resemblance.
❖ Commentary of ʿAllāmah Ṭayyib:
ʿAllāmah Ṭayyib (رحمه الله) states:
"أجمعوا على كراهته، إذا كان في مواضع متفرقة، إلا أن يكون لمداوة، لأنه من عادة الكفرة، ولقباحته صورة"
“The scholars unanimously agree on its dislike if patches are shaved from various parts (of the head), unless it is for medical treatment, because it is the practice of disbelievers and has a repugnant appearance.”
❖ Key Legal Principle:
This clarification proves that the ḥadīth does not merely prohibit total or full resemblance, but:
◈ Even partial resemblance (جزئی مشابہت) in aspects that are religious or national symbols of a disbelieving nation is prohibited and discouraged in Islam.
For further reading, refer to the booklet "التشبّه في الإسلام" by Qārī Muḥammad Ṭayyib Deobandī.❖ Important Usūl (Legal Maxim):
➊ Prohibitions derived through analogy (qiyās) and ijtihād (juristic reasoning) apply only to:
▪ Those who accept that analogy as valid, or
▪ Those who follow the jurist who issued the ruling.
➋ Violation of such rulings is sinful only for those who recognize their binding nature.
➌ However, to claim that partial resemblance is not included in the prohibition and only complete resemblance is, is incorrect. Because:
❖ Nature of the Ḥadīth “من تشبه بقوم فهو منهم”:
This ḥadīth is:
◈ Unrestricted and general in nature.
◈ It prohibits all forms of resemblance, whether:
— Religious or cultural
— Partial or complete
If any distinctive feature of a non-Muslim nation — be it religious or cultural — is adopted intentionally, it falls under the prohibition of this ḥadīth.
❖ Analysis of Arguments Permitting Partial Resemblance:
Some argue:
The Prophet ﷺ wore Roman cloaks and Persian robes, thus partial resemblance is permissible.
This reasoning, however, is unacceptable because:
➍ It is not established that those garments were in active use by those nations as their national or religious symbol.
➎ Even if they were in use, no proof exists that they held a specific symbolic identity.
➏ It is more likely they were simply products of their regions, not religious or national emblems.
❖ Analogy with Gender-Based Resemblance:
Just as:
◈ Men imitating women, and women imitating men, is completely prohibited — regardless of partial or complete resemblance,
➐ The same ruling applies to cultural imitation of disbelievers.
➑ Therefore, controversial matters such as Qaza or English haircuts should be treated with similar caution and declared forbidden if they involve such resemblance.
ھذا ما عندي، والله أعلم بالصواب
