[Q]: There is an issue that has been extensively discussed and debated among us: Is it permissible for the beard to be dyed black or any other colour? What is permissible and impermissible in this regard?

[A]: It has been legislated that the beard is dyed with ḥinnā, which gives it either a red or yellow colour, as evidenced by the ḥadīth in which the Prophet (صلى الله عليه وسلم) used to dye his beard yellow using waras [memecylon tinctorium¹] and saffron.² Also, it was narrated that Abū Bakr (رضي الله عنه) used to dye his beard using a combination of ḥinnā and katam³, while ʿUmar (رضي الله عنه) would use only al-Hinnā.⁴ This is also evidenced by the statement of the Prophet (صلى الله عليه وسلم): “Indeed, among the best dyes used to alter white hair is al-Ḥinnā and al-Katam”.⁵ Also, as the Prophet (صلى الله عليه وسلم) said: “Indeed, the Jews and the Christians do not dye the hair [of their beards and head], so be contrary to them”.⁶

However, It is impermissible for anyone to dye their hair black. The evidence of this is the ḥadīth in which Abū Bakr (رضي الله عنه) brought his father to the Prophet (صلى الله عليه وسلم) whose hair—both on his head and beard—were as white as a thaghāmah⁷, so the Messenger of Allāh (صلى الله عليه وسلم) said: “Change the colour of this white hair, but avoid jet-black”.^{8 9}

The Permanent Committee for Islamic Research and Fatāwá

Al-ʿAllāmah Ḥammūd al-Tuwayjirī:

It has been legislated for us to alter the colour of our white hairs with dyes that do not impart a black colour. As for those who leave their hair pure white without dyeing it, this is among the practices of the Jews and the Christians who we have been commanded to avoid seeking resemblance to. As the Prophet (صلى الله عليه وسلم) said: “Indeed, the Jews and the Christians do not dye the hair [of their beards and head], so be contrary to them”. This ḥadīth was also narrated by al-Tirmidhī with the wording: “Change the colour of white hair and avoid resemblance to the Jews”.¹⁰ Imām Aḥmad narrated this ḥadīth with the addition “..and avoid resemblance to the Jews and the Christians”.¹¹ Al-Nasāʾī narrated this ḥadīth with the wording: “Indeed, the Jews and the Christians do not dye their hair, so be contrary to them and dye it”.¹²

Al-Ḥāfiẓ ibn Ḥajar said regarding these aḥādīth:

“These narrations would stipulate that dyeing the white hair of the beard and head is a legislated act. This does not contradict the impermissibility of removing one’s white hairs because dyeing those hairs does not necessitate their removal. Permissible dyes are limited to those that impart colours besides jet-black, as narrated by Muslim from the ḥadīth of Jābir (رضي الله عنه): ‘’Change the colour of this white hair, but avoid jet-black’.”

In his (صلى الله عليه وسلم) saying: “Avoid resemblance to the Jews and the Christians” there is evidence that proves that resemblance to them is achieved regardless of whether a person intends to or even actively engages in acts that would necessitate such resemblance. Rather, this resemblance occurs by simple refusal to alter a characteristic that is created within us, developing over time. This is more magnanimous than taking part in acts that coincide with their practices, as Shaykh al-Islām [Ibn Taymiyyah] (رحمه الله) has mentioned.

Shaykh al-Islām Ibn Taymiyyah [also] said:

“These passages clarify that actively seeking contrariness to them is—in and of itself—a goal of the Islamic legislation in general. It is for this reason that Imām Aḥmad and other scholars used to justify dyeing white hair with a display of contrariness that is inextricably linked to this practice. As narrated by Ḥanbal who said: I heard Abū ʿAbdullāh (Imām Aḥmad) say: “It is most beloved to me that every person changes the colour of their white hair just so that they avoid resemblance to the People of the Book, as the Prophet (صلى الله عليه وسلم) said: “Change the colour of white hair and avoid resemblance to the Jews”. Isḥāq ibn Ibrāhīm narrated that he heard Abū ʿAbdullāh (Imām Aḥmad) say to his father: ‘O’ Abū Hāshim! Dye your hair—even if only a single time—because you dyeing it is beloved to me such that you avoid resemblance to the Jews.’”

Imām Aḥmad narrated that on the authority of Abū Umāmah that the Prophet (صلى الله عليه وسلم) once approached a gathering of elderly men from the Anṣār—their beards had collectively turned white—so he (صلى الله عليه وسلم) said: “O’ gathering of Ansār! Dye your hair red or yellow and oppose the People of the Book”.¹³ Narrated by al-Ṭabarānī in al-Kabīr on the authority of ʿUtbah ibn ʿAbd (رضي الله عنه): The Messenger of Allāh (صلى الله عليه وسلم) used to command changing the colour of hair for the purpose of opposing the foreigners.¹⁴

The hadīth of Abū Umāmah proves that white hair should be dyed either red or yellow. This was also narrated on the authority of Abū Dharr (رضي الله عنه) who said: The Messenger of Allāh (صلى الله عليه وسلم) said: “Indeed, among the best dyes used to alter white hair is al-Ḥinnā and al-Katam”. The wording of al-Nasāʾī: “The best dyes used to alter grey hairs is al-Ḥinnā and al-Katam”. Al-Nawawī said: Al-Katam is a plant commonly used in dye that imparts a dark red colour. Ibn Ḥajar said: Al-Katam is a plant from Yemen that imparts a dark colour with a tinge of red, while al-Hinnā is completely red. Therefore, a combination of these two dyes will impart a blackish-red colour.

Narrated by al-Bukhārī, on the authority of ʿUthmān ibn ʿAbdullāh ibn Mawhib who said: I once came upon Umm Salamah (رضي الله عنها)¹⁵, whilst she showed us a hair from the hairs of the Prophet (صلى الله عليه وسلم) that had been dyed.¹⁶ In the narration of Aḥmad and Ibn Mājah: the hairs were dyed with al-Hinnā and al-Katam.¹⁷

And on the authority of Ṣāliḥ ibn al-Imām Aḥmad: A man among our neighbors once approached us with dyed hair, and my father (Imām Aḥmad) said: “I see here a man that has revived an aspect of the Sunnah”, and I could see happiness and elation in him because of it. Imām Aḥmad once reminded a man to dye his hair, asking him: “Why do you refrain from dyeing your hair?” He replied: “I am shy”. Imām Aḥmad said: “Glory be to Allāh! It is the Sunnah of the Messenger (صلى الله عليه وسلم). The Prophet (صلى الله عليه وسلم) said: “Alter the colour of the white hair”. Abū Bakr and ʿUmar (رضي الله عنهما) and the Muḥajirūn used to dye their hair. And the Prophet (صلى الله عليه وسلم) used to command the dyeing of hair, so whoever refuses to adopt that which the Prophet (صلى الله عليه وسلم) has religiously adopted has abandoned his religion.”

[After mentioning five pages of narrations that support the dyeing of the hair, Shaykh Ḥammūd continues]:

There are many people today that have been tested by imitating the Jews and the Christians in refusing to dye their white hair. I myself have seen several scholars in our current time that have staunchly chosen to persist in the display of this imitation. There is no reason for this save for a lack of attention and care from them for the command of the Messenger (صلى الله عليه وسلم), showing contrariness to the enemies of Allāh, and a desire to embrace other than the practice of the Messenger (صلى الله عليه وسلم) himself, the rightly guided Caliphs—Abū Bakr, ʿUmar, ʿUthmān, and ʿAlī—and the companions may Allāh be pleased with all of them.

The crime of these scholars is greater than that of the ignorant for two reasons:

1. Opposing the command of the Messenger (صلى الله عليه وسلم) whilst they are fully aware of it, possessing insight into its evidence. Acts of disobedience that are perpetrated by one with knowledge is incomparable to the one in a state of ignorance. It has been narrated that an ignorant person may be forgiven seventy times before a scholar is forgiven once. As narrated by Imām Aḥmad with his chain that Fuḍayl ibn ʿIyāḍ once said: “An ignorant person may be forgiven for seventy sins before a scholar is forgiven for just one”. It was also narrated on the authority of Ibrāhīm ibn Shammās who said: I once saw al-Fuḍayl pointing to the palace belonging to the mother of Jāʿfar [Umayyad Caliph] saying: “Allāh will forgive the owner of this palace seventy times before He forgives me a single time. She perpetrates sin while ignorant while I perpetrate them with knowledge”. Imām Aḥmad narrates on the authority of Anas (رضي الله عنه) who said: The Messenger of Allāh (صلى الله عليه وسلم) said: “On the Day of Resurrection, Allāh will forgive the illiterate for sins that he will not excuse from the scholars”.¹⁸
2. The ignorant emulate the scholars and may even use their actions to justify their own. Thus, if they emulate the scholar in a sin perpetrated by them, then those scholars will be burdened with the weight of their own sin and that of those who follow them in it, as evidenced by the saying of the Most High:

   لِيَحْمِلُوا أَوْزَارَهُمْ كَامِلَةً يَوْمَ الْقِيَامَةِ ۙ وَمِنْ أَوْزَارِ الَّذِينَ يُضِلُّونَهُم بِغَيْرِ عِلْمٍ ۗ أَلَا سَاءَ مَا يَزِرُونَ

   “They will bear their own burdens in full on the Day of Resurrection, and also of the burdens of those whom they misled without knowledge. Evil indeed is that which they shall bear!”
   (Al-Naḥl, 16:25)

   It is, therefore, most befitting that the scholars are at the forefront in showing obeisance to the commands of the Messenger (صلى الله عليه وسلم), the furthest away from engaging in that which he (صلى الله عليه وسلم) prohibited. Such that they personify a good example for their communities and in doing so are rewarded both for their own actions and also that of those who follow them in guidance. As authentically narrated on the authority of Abū Hurayrah (رضي الله عنه) that the Messenger of Allāh (صلى الله عليه وسلم) said: “Whoever invites other to guidance will have the reward of all those who follow him, while not decreasing from the reward of those followers even an iota. And whoever invites others to misguidance will be burdened with the sins of those who follow him, while not decreasing from the sin of those followers even an iota”.¹⁹

   This calling to guidance or misguidance may be in the form of either verbal statements or actions. Especially if the actions are enacted by a scholar whom the people seek to imitate. As narrated by Mālik on the authority of Aslam—the ward of ʿUmar ibn al-Khaṭṭāb (رضي الله عنه)—who once told ʿAbdullāh ibn ʿUmar ibn al-Khaṭṭāb that ʿUmar (رضي الله عنه) once saw Ṭalḥah ibn ʿUbaydillāh wearing a dyed garment while in a state of iḥrām. So ʿUmar said to him: O’ Ṭalḥah! What is this dyed garment?” He replied: “O’ Leader of the Believers! It is only dyed with madar (mud, clods of earth)”. So ʿUmar said: “You belong to a group of Imāms to whom the people seek to emulate. If an ignorant man sees you, he may surmise that Ṭalḥah has donned a dyed garment in a state of iḥrām. So refrain from wearing any of these garments that appear dyed”.²⁰

   We—and others—have seen countless instances of ignorant people emulating the mistakes made by scholars, and of students adopting the errors, ignorant practices and malfeasance of their teachers who were victims of compound ignorance (so ignorant that they are mindless of their own ignorance). Attesting to the reality of the situation removes the need to provide excessive pieces of evidence in this matter. Often, ignorant people take scholars as leaders and use their mistakes or their silence in the face of the impermissible or objectionable to justify their own evil actions. This is a matter that occurs frequently, as we are well-acquainted with both from corroborated narration and word-of-mouth.

   And Allāh is the only One sought for help.²¹

Imām Muḥammad Nāsir al-Dīn al-Albānī:

As for the statement of the author [Sayyid Sābiq]:²² “There is evidence that would indicate that dyeing hair is [makrūh] disliked”, I do not know its basis, nor do I believe it has a valid origin. It may be that he means that such dislike was narrated from some of the companions. As for the narrations that were mentioned by al-Shawkānī in al-Nayl [al-Awṭār], those are related to a difference of opinion among them regarding the best manner of dyeing, not that it was disliked according to them. Even if such an opinion was actually narrated, it would not indicate a ruling of karāhah [dislike] for two reasons:

1. The companions—as a whole—never reached complete agreement upon such a view. Among them were those who dyed their hair like al-Shaykhayn [Abū Bakr and ʿUmar (رضي الله عنهما)] as narrated in Ṣaḥīḥ Muslim and other books. Also among them were those who chose not to. This abandonment, by itself, is insufficient to prove karāhah [dislike]. Rather, it would only indicate the permissibility of choosing not to dye one’s hair.
2. Abandoning the dyeing of hair opposes the authentic Sunnah of the Prophet (صلى الله عليه وسلم), confirmed both verbally and from his (صلى الله عليه وسلم) actions.As for verbal confirmation, the author has mentioned two ḥadīth in this regard. As for actions, it was narrated in Ṣaḥīḥ al-Bukhārī that Umm Salamah once brought out dyed hairs of the Prophet (صلى الله عليه وسلم) that she had saved. This is also expressed in several other narrations, to the extent that al-Tirmidhī gathered them in his book al-Shamāʾil al-Muḥammadiyyah in a chapter entitled: ‘Narrations Regarding the Dyeing of the Messenger of Allāh (صلى الله عليه وسلم)’. So acquaint yourself with the summary I have written—if you wish—called Mukhtaṣir al-Shamāʾil.

   Otherwise, if the author intends by this statement that such a ruling of karāhah is confirmed from the Prophet (صلى الله عليه وسلم), which is the implied sentiment, then we say: If he means that narrations that would indicate this exist—regardless of authenticity—then he is correct. If, however, he intends that authentic narrations that prove karāhah exist, then he is absolutely incorrect. This is because there are only two narrations that could possibly be used in this regard. The first is weak and the second is completely baseless:

   1. The first ḥadīth was narrated by ʿAbd al-Raḥmān ibn Ḥarmalah on the authority of Ibn Masʿūd (رضي الله عنه): “The Prophet of Allāh used to dislike ten characteristics”, among them “changing the colour of white hair”.²³

      The narrator of this ḥadīth is ʿAbd al-Raḥmān ibn Ḥarmalah, concerning whom ʿAlī ibn al-Madīnī said: “We do not know him as being from among the companions of Ibn Masʿūd [who he is narrating from here]”. Al-Bukhārī said regarding him “His ḥadīth are not authentic”.

      Concerning this ḥadīth, none should be deceived by it being graded as authentic by some scholars. Among them is al-Shaykh Aḥmad Muḥammad Shākir who based his ruling on the incorrect opinion of Ibn Ḥibbān regarding ʿAbd al-Raḥmān. I actually debated the Shaykh in a hotel in al-Madīnah in the year 1369 AH after the conclusion of the Ḥajj season (September, 1950). Unfortunately, we were not able to reach agreement in this matter—may Allāh have mercy on him and us.

   2. ʿAmr ibn Shuʿayb narrated from his father who narrated from his grandfather to the Prophet (صلى الله عليه وسلم): “Whoever grows white hair has gained light, except if he chooses to pluck or dye it”.²⁴ In another narration, the Prophet (صلى الله عليه وسلم) forbade the plucking of white hair saying: “It is light”. This second narration proves that there is no basis for the mention of dyeing hair in the ḥadīth.
   3. There is also a third ḥadīth in this regard narrated on the authority of Umm Sulaym (رضي الله عنها): “Whoever grows white hair in a state of Islām, that hair will be a source of light for him unless he changes its [colour].”

      This ḥadīth was narrated by al-Hākim in al-Jāmiʿ al-Ṣaghīr who indicated a ruling of Ḥasan for it. Upon finding myself unsatisfied with this ruling, I studied its chain of narrators and found that I was right to be unsatisfied. The hadīth is weak, the issues that pertain to it that have subsequently led to this grading has been clarified in my book al-Ṣaḥīḥah hadīth number 1244. I have graded it as being completely falsified and mentioned it with the other weak aḥadīth in my book Ḍaʿīf al-Jāmiʿ al-Ṣaghīr ḥadīth number 5651.

In summary, it is impermissible to oppose the authentic narrations that prove dyeing the hair to be permissible and mustaḥabb using these narrations that are clearly weak. Even if one of them was actually authentic, it would have been obligatory for one to commensurate between them and the many aḥādīth that promote the dyeing of hair. Regarding this, we say: What is meant by the first and third ḥadīth that mention the changing of one’s hair is: plucking it, which is forbidden as in the narration of Imām Aḥmad in the second ḥadīth. Alternatively, it is referring to dyeing the hair jet-black which is expressly forbidden as well. As Ibn al-Qayyim said in Tahdhīb al-Sunan: “The correct view in this matter is that there is no contradiction between the aḥadīth. For the meaning of the narrations in which the Prophet (صلى الله عليه وسلم) forbade the changing of one’s hair is referring either to plucking it or dyeing it jet-black. As for dyeing and changing the colour of hair with colours besides black like with ḥinnā and yellow-coloured dye, it is permissible as the companions would dye their hair in this way”.^{25 26}

Compiled and translated by: Riyāḍ al-Kanadī