Praise be to Allaah.
Al-Tirmidhi (1522) narrated that Samurah said: The Messenger
of Allaah (peace and blessings of Allaah be upon him) said: “The boy is
in pledge for his ‘aqeeqah which should be slaughtered on his behalf on the
seventh day, and he should be named and his head shaved.” This hadeeth was
classed as saheeh by al-Albaani in Saheeh al-Tirmidhi, and it
indicates that it is mustahabb to shave the hair of the newborn.
The fuqaha’ differed with regard to shaving the head of a
female newborn. The Maalikis and Shaafa’is are of the view that it should be
shaved as the male’s head is shaved. The Hanbalis are of the view that it
should not be shaved.
The Shaafa’is quoted as evidence for shaving the head of a
female the mursal report narrated by Maalik, al-Bayhaqi and others from
Muhammad ibn ‘Ali ibn al-Husayn who said: Faatimah the daughter of the
Messenger of Allaah (peace and blessings of Allaah be upon him) weighed
the hair of Hasan, Husayn, Zaynab and Umm Kalthoom, and gave the equivalent
weight in silver in charity. Al-Bayhaqi also narrated it in a marfoo’ report
from ‘Ali (may Allaah be pleased with him) who said: The Messenger of Allaah
(peace and blessings of Allaah be upon him) told Faatimah to give
charity equal to the weight in silver of the hair of al-Husayn. Al-Nawawi
said: There is some weakness in its isnaad.
The argument of the Hanbalis is based on the fact that in
principle women are not allowed to shave their heads, and there is no report
concerning shaving the newborn except in the case of a boy.
Ibn Qudaamah said in al-Mughni (1/104): It is proven
in the reports that it is makrooh for a woman to shave her head
unnecessarily. Abu Moosa said: The Messenger of Allaah (peace and
blessings of Allaah be upon him) disavowed himself of women who raise their
voices and shave their heads (at times of loss). Agreed upon.
Al-Khallaal narrated with his isnaad from Qataadah that
‘Ikrimah said: The Prophet (peace and blessings of Allaah be upon him)
forbade women to shave their heads, and al-Hasan said: It is mutilation –
i.e., changing the creation of Allaah.
Because there is no saheeh hadeeth which speaks of shaving
the head of a newborn female, the principle remains, which is that it is
forbidden to shave the head.
See: Sharh al-Khurashi ‘ala Mukhtasar Khaleel (3/48);
al-Majmoo’ (8/406); Kishshaaf al-Qinaa’ (3/29).
With regard to the command to remove the harm that is
mentioned in the words of the Prophet (peace and blessings of Allaah be
upon him), “With the boy there is his ‘aqeeqah so shed blood on his behalf
and remove the harm from him” (narrated by al-Bukhaari (5471), the phrase
“remove the harm” may be interpreted in different ways. It was said that
what is meant is shaving the head, or removing any dirt that is on it, such
as blood etc. So it may be understood that it means it is mustahabb to wash
Al-Haafiz said in al-Fath (9/593): In the hadeeth of
Ibn ‘Abbaas that is narrated by al-Tabaraani it says: “Remove the harm from
him and shave his head.” So he added the idea of shaving the head after
saying remove the harm. Therefore we should interpret the word adha (harm)
as referring to something more general in meaning than shaving the head.
This is supported by the fact in that some versions of the hadeeth of ‘Amr
ibn Shu’ayb it says: “and wipe the dirt from him”. Narrated by
Abu’l-Shaykh. End quote.
Whatever the case, the hadeeth refers to boys only (ghulaam)
and this supports the view of the Hanbalis.
And Allaah knows