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I am a revert to islam and i really dont know where i would stand with this problem and after re-verting i realised the problem of muslim women having there hair done ( salons)…

Answered as per Hanafi Fiqh by Askimam.org

i am a revert to islam and i really dont know where i would stand with this problem and after re-verting i realised the problem of muslim women having there hair done ( salons being open for everybody walking pass to see you)so i trained as a hairdresser which has gone down well with my friends and there assosiates upon compleating my 3 year course i have been offered a job at my college assessing other students in whether they will pass their qualification with an onlook to teaching the subject. as the student will be from a very mixed back ground both muslim(very few) and mainly christian

would it be halal for me to do this i am really confused in this matter


In the name of Allah, Most Gracious, Most Merciful

Assalaamu `alaykum waRahmatullahi Wabarakatuh

At the outset, it is important to mention that the illustrious Fuqahaa (jurists) have ruled that it is impermissible for women to cut their hair. Furthermore, they have stated that a woman who cuts her hair is sinful and worthy of curse, even in the case when her husband desires for her to do so:

وفيه : قطعت شعر رأسها أثمت ولعنت زاد في البزازية وإن بإذن الزوج لأنه لا طاعة لمخلوق في معصية الخالق

“If she (woman) cuts her hair, she has committed a sin and is accursed. Bazaziyya adds: Even if her husband consents because there is no obedience to anyone in an act of disobedience to Allah”. (Darrul Mukhtar, 6/407, HM Saeed)

قطعت شعرها لزمها الاستغفار وان اذن الزوج لانه لا طاعة لمخلوق في معصية الخالق

“It is incumbent upon a woman that cuts her hair to seek forgiveness even though her husband commands her to do so, since there is no obedience to the creation when violating the laws of the Creator” (Fatawaa Al-Bazaziyya with Al-Fatawaa al-Hindiyya, 6/379, Rashidiyya)

This ruling is also supported by the following Hadith:

عن عبد الله بن عمرو قال : نهى رسول الله صلى الله عليه وآله وسلم عن الجمة للحرة

“Abdullah Ibn Amr (Radiyallahu Anhu) narrated that Rasulullah (Sallallahu Alayhi Wa Sallam) prohibited free women from cutting their hair up to the shoulders.” (Al-Mu’jam al-Sagheer,Baabul Haa, Man Ishuhu Al-Hasan, 1/229, Dar Al-Ammar)

In light of the abovementioned, it will not be permissible for a woman to become a hairdresser. Not only does the job entail cutting a woman’s hair, but it may also entail cutting the hair of a non-mehram male, both of which are impermissible. Hence, being a hairdresser is a means of I’anah ‘alal ma’siyyah (assisting in sin). Detailed explanations regarding I’anah ‘alal ma’siyyah will be attached further below.

A job assessing students in a hairdressing course will still be considered a means of the sin coming into existence, hence assisting in sin. Therefore, it will be makruh (disliked) to take up such employment and it will be necessary to seek alternative employment.

Hereunder are detailed answers regarding I’anah ‘alal ma’siyyah:

Assisting in sin

The issue of assisting in haram and being a means for a sin being committed has been discussed amongst the scholars of Islam. The following Verses of the Holy Quran and the Ahadith of Nabi (Sallallahu ‘Alaihi Wasallam) indicate that it is not permissible to assist in sin or to be a means for a sin being committed:

Allah Ta’ala mentions in the Holy Quran:

ولا تعاونوا على الإثم والعدوان

And do not help each other in sin and aggression. (Verse: 5:2)

قال رب بما أنعمت علي فلن أكون ظهيرا للمجرمين

He (Mūsā) said, “O my Lord! As You have favored me, I will never be a supporter of the sinners”. (Verse: 28:17)

ولا تسبوا الذين يدعون من دون الله فيسبوا الله عدوا بغير علم

Do not revile those whom they invoke other than Allah, lest they should revile Allah in transgression without having knowledge. (Verse: 6:108)

ولا يضربن بأرجلهن ليعلم ما يخفين من زينتهن

And let them not stamp their feet in a way that the adornment they conceal is known. (Verse: 24:31)

فلا تخضعن بالقول فيطمع الذي في قلبه مرض

So, do not be too soft in your speech, lest someone having disease in his heart should develop fancies (about you). (Verse: 33:32)

It has been mentioned in the Ahadith of Nabi (Sallallahu ‘Alaihi Wasallam):

عن عبدالله ابن عمرو بن العاص أن رسول الله صلى الله عليه و سلم قال: من الكبائر شتم الرجل والديه قالوا يا رسول الله وهل يشتم الرجل والديه ؟ قال نعم يسب أبا الرجل فيسب أباه ويسب أمه فيسب أمه (رواه مسلم)

It has been narrated on the authority of Abdullah bin ‘Amr (Radhiyallahu ‘Anhu) that Nabi (Sallallahu ‘Alaihi Waallam) said, “It is amongst the major sins for a person to use abusive language in regards to his parents”. The Sahabah (Radhiyallahu ‘Anhum) asked, “O’ Messenger of Allah, will any person use abusive words in regards to his own parents?” Nabi (Sallallahu ‘Alaihi Wasallam) answered, “Yes, one abuses another’s father and the other abuses his father in return. One abuses another’s mother and the other abuses his mother in return”.

(Sahih Muslim Vol.2 Pg.274 – Dar al- Ma’rifah)

However, a general ruling cannot be made that all actions which are a means for a sin to be committed are impermissible, as many actions in today’s times act as a means for a sin being committed. For example, growing of crops could be a means of nourishing a non-Muslim who will engage in impermissible acts.

Moreover, the scholars of the past have differed in giving rulings regarding those actions that act as a means for a sin being committed. At times, a scholar has ruled an action impermissible on the basis of assisting in sin; but permitted another action, although it assisted in a sin.

Therefore, the contemporary scholars have separated these actions into categories in order to facilitate the Muslims to determine the permissibility and the impermissibility of their actions, and clarify the reason for the difference in ruling amongst the scholars of the past.

Assisting in Forbidden Acts (اعانة على المعصية) 

Any assistance to haram in which the intention of sin is made will be regarded as haram impermissible. This consists of 3 types:

1.      The intention of sin is made in reality; e.g. one sells grape juice with the intention that wine is made from it.

2.      The mention of sin is made during the transaction; e.g. Zaid requests ‘Amr to sell grape juice to him so that he could make wine out of it and ‘Amr agrees to it and sells him the grape juice.

3.      The item sold or hired can only be used in sin and cannot be used for any other purpose; e.g. selling or hiring of musical instruments.

These actions constitute the actual meaning of اعانة على المعصية (assisting in forbidden acts) mentioned in Verse 5:2 of the Holy Quran. The parties involved in such transactions will be sinful for intending a sinful act, regardless of the fact that the actual sin was carried out or not.

To be a Means for a Sin being committed (تسبب الى المعصية)

Any action that is a means for a sin being committed, but does not fall into any of the abovementioned types, will not be regarded as اعانة على المعصية (assisting in forbidden acts); but will be regarded as تسبب الى المعصية (being a means for the sin being committed). However, some scholars have used the term اعانة على المعصية for such actions too, as they are similar to each other. These are then categorized into 3 different types:

1.      سبب قريب محرك للمعصية Those actions that are directly related to the sin and are a means for the sin coming into existence in such a way that if the action did not take place the sin would not have been committed. For example, using abusive language in regards to the idols that the disbelievers worship will result in the disbelievers reviling Allah Ta’ala. Thus, in Verse 6:108 of the Holy Quran, Muslims are prohibited from using abusive language in regards to the idols the disbelievers worship. Verses: 24:31, 33:32 and the Hadith mentioned above are other examples of such actions.

Such actions are prohibited in Islam and the one committing such an action will be sinful.

2.      سبب قريب غير محرك للمعصية بل موصل الى المعصيةThose actions that are directly related to the sin, but are not a means for the sin to come into existence. For example, one sells grape juice to a person who will make wine out of it, but the person selling the grape juice does not make intention of wine being made out of it.

The ruling regarding such actions will be that if the person had knowledge of the sin being committed, the action will be makrooh tahrimi (highly disliked); and if the person did not have knowledge of the sin being committed, the action will be makrooh tanzihi (disliked).

The difference of opinion between Imam Abu Hanifah and his pupils, Imam Muhammed and Imam Abu Yusuf, recorded in the books of Hanafi Fiqh, is in regards to the actions that fall under this type. Imam Abu Hanifah says that such actions are valid, whilst the others say that hey are not valid. However, a consensus could be created between the two views by saying that those who validated theses actions meant that it is permissible with undesirability and those who invalidated it were referring to the undesirability. 

3.      سبب بعيدThose actions that are not directly related to the sin, but become a means for the sin to be committed at a later stage. For example, a person sells grapes to another person who will later make it into grape juice to make wine from it.

Such actions are permissible, but will be makrooh tanzihi (disliked) if the person knows that the sin will be committed.

Extracted from: Jawahirul Fiqh – Mufti Muhammed Shafi Uthmani – Vol.2 Pgs.439-462 – Maktabah Darul ‘Uloom Krachi

And Allah Ta’ala Knows Best

Mufti Abu Yahya

Darul Ifta, Camperdown


It is important for Muslim professionals dealing with non-Muslim employers and clients to be cognizant of the following principle in Islam:

وَتَعَاوَنُوا عَلَى الْبِرِّ وَالتَّقْوَى وَلَا تَعَاوَنُوا عَلَى الْإِثْمِ وَالْعُدْوَانِ (المائدة: 2)

And assist one another in righteousness and piety, but do not assist one another in sin and transgression (al-Māidah: 2)

Due to the widespread interest, gambling, and other impermissible factors found in businesses, a Muslim must exercise caution to ensure that he is not involved in these harām acts nor is he assisting others in it.  However, this can only be done when a Muslim understands what exactly constitutes as assisting in sin.  The former Grand Muftī of Pakistan, Muftī Muhammad Shafī’ رحمه الله, laid out these principles, along with examples, in an article entitled تفصيل الكلام في مسألة الإعانة على الحرام.  Hereunder, we present the principles behind assisting in sin based on Muftī Shafī’s research.

Types of Assistance in Sin

There are two categories of assistance in sin:

1.      Assist in the actual sin itself – الإعانة على المعصية

2.      Be a means to bring about the sin – السبب إلى المعصية

We will look at each of the two ways and their rulings separately.

Assisting in the Actual Sin

This is of three categories:

1.      The person intends to assist in the sin. 

a.       For example, selling grape juice with the intention that the buyer will make wine from it

2.      The sin is clearly mentioned in the transaction

a.       For example, selling grape juice to someone who mentions his intention of making wine from it

3.      The person sells something which has no other purpose except sin

a.       For example, selling musical instruments

ما قامت المعصية بعينه هو ما كانت المعصية في نفس فعل المعين بحيث لا تنقطع عنه نسبتها بفعل ذلك الفاعل المختار وذلك بثلاث وجوه: الأول أن يقصد الإعانة على المعصية. فإن من باع العصير بقصد أن يتخذ منه الخمر أو أمرد بقصد أن يفسق به كان عاصيا في نفس هذا البيع بهذه النية والقصد كذا من آجر بيتا بقصد أن يباع فيه الخمر فقامت المعصية بعين هذه الإجارة مع قطع النظرعن فعل فاعل مختار لاقتران هذه النية كما مر مصرحا في الأشباه وحظر رد المحتار والثاني بتصريح المعصية في صلب العقد كمن قال بِعْني هذا العصير لأتخذه خمرا فقال بِعْتُه…فإنه بهذا التصريح تضمن نفس العقد معصية مع قطع النظر عما يحدث بعد ذلك من إتخاذه خمرا…والثالث بيع أشياء ليس لها مصرف إلا في المعصية…ففي جميع هذه الصور قامت المعصية بعين هذا العقد والعاقدان كلاهما آثمان بنفس العقد سواء استعمل بعد ذلك في المعصية أم لا سواء استعملها على هذه الحالة أو بعد إحداث صنعة فيه فإن استعملها في المعصية كان ذلك اثما آخر على الفاعل خاصة (ص447-448)

All three categories of such assistance in sin are harām.  At the time of the transaction, there is no doubt that sin will be committed as the person either intends the sin himself or he knows of the other person’s sin due to his mentioning it or due to the fact that the transaction has no real halāl purpose. 

Being a Means for the Sin


Even though a person may not assist in the sin itself, he may still be a means for the sin to take place.  This is referred to as السبب إلى المعصية, and it also has three categories.

  1. Direct means such that if it had not been for this person, the sin would not have been committed
    1. For example, insulting the deities of another person and, thus, causing him to insult Allāh.  Had this person not insulted the other person’s deity, he would not have insulted Allāh.  The same applies to insulting someone else’s parents.
  2. Means such that it directly helps the sinner achieve the sinful act
    1. For example, bringing alcohol to someone who wants to drink it or bringing a sword to someone who wants to kill unjustly.  Even though this act itself did not bring about the sin, however, it directly helped the sinner to commit the sin
  3. Distant, indirect means
    1. For example, selling grapes to someone who will use it to make wine or selling wood to someone who will use it to build a church 

سبب محرك للمعصية بحيث لو لاه لما أقدم الفاعل على هذه المعصية كسب آلهة الكفار بحيث يكون سببا مفضيا لسب الله سبحانه وتعالى ومثله نهي أمهات المؤمنين عن الخدوع في الكلام للأجانب ونهي النساء عن ضرب أرجلهن لكون ذلك الخدوع وضرب الأرجل سببا جالبا للمعصية وإن خلا عن نية المعصية كما هو ظاهر عن شأن أمهات المؤمنين ونساء المؤمنين.
وسبب ليس كذلك ولكنه يعين لمريد المعصية ويوصله إلى ما يهواه كإحضار الخمر لمن يريد شربه وإعطاء السيف بيد من يريد قتلا بغير حق ومثلها سائر الجزئيات المذكورة سابقا فإنها ليست أسبابا محركة وباعثة على المعصية بل أسباب تعين لباغي الشر على شره…فالقسم الأول من السبب القريب حرام بنص القرآن قال تعالى ولا تسبوا الذين يدعون من دون الله فيسبوا الله عدوا بغير علم (الأنعام)…القسم الثاني من السبب القريب أعنى ما لم يكن محركا وباعثا بل موصلا محضا فحرمته وإن لم تكن منصوصة ولكنه داخل فيه باشتراك العلة وهي الإفضاء إلى الشر والمعصية ولهذا أطلق الفقهاء رحمهم الله عليها لفظ كراهة التحريم لا الحرمة كما في سائر الجزئيات المذكورة سابقا فإنهم قالوا إنها تكره كراهة التحريم كما صرح به في الخانية جزما واختاره كثير من أرباب الفتوى ومن أطلق عليه لفظ الجواز فيحمل على جواز العقد بمعنى الصحة دون رفع الاثم كما هو معهود عند فقهائنا في مواضع لا تحصى…
وأما السبب البعيد كبيع الحديد من أهل الفتنة وبيع العنب ممن يبتخذه خمرا وبيع الآجر والحطب ممن يتخذها كنيسة أو بيعة وكذا إجارة الدابة لمن يريد سفر معصية وأمثالها إذا علم فتكره تنزيها (ص 449-452)

Assisting in the sin itself is harām, whereas being a means for the sin is makrūh tahrīmī.  In terms of practice, both of these types are completely impermissible, regardless of whether the person had a sinful intention or not. 

As for being an indirect means of sin, if the person knew that the sin would be committed, then it is undesirable.  However, if the person did not know that the sin would be committed at the time of the transaction, but rather only learned of it later, then one will be excused.

And Allah knows best

Wassalamu Alaikum

Ml. Asif Umar,
Student Darul Iftaa

Checked and Approved by:

Mufti Ebrahim Desai
Darul Iftaa, Madrassah In’aamiyyah

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This answer was collected from Askimam.org, which is operated under the supervision of Mufti Ebrahim Desai from South Africa.

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