Which facial hair counts as the beard, and the rules for trimming it

أنواع شعر الوجه وما يُعدّ من اللحية وما لا يُعدّ منها وأحكام الأخذ منه

A question from a young man whose beard has not yet grown in fully, only the sideburn hair reaching an inch or two below the ear, asking whether this hair counts as the beard and is subject to its rulings, and how much he may trim given his uneven appearance; the fatwa centre of IslamWeb answered by distinguishing the kinds of hair: the temple hair level with the top of the ear belongs to the hair of the head, not the beard, so there is no harm in shaving or trimming it, while the hair level with the ear canal and the hair below it on the cheek belong to the beard, quoting al-Buhuti's definition of the bounds of the face, the cheek hair and the temple, and Ibn Hajar al-Haytami in al-Tuhfa that what descends from the temple towards the beard is cheek hair with the beard's ruling, and that the beard is the hair growing on the chin together with the cheek hair. It ruled that hair level with the top of the ear may be trimmed and shaved, whereas the hair of the cheeks and what is level with the ear canal belongs to the beard, which on the stronger view must be left to grow and may not be shaved, though taking from it to improve one's appearance is unobjectionable; the permissible amount is what achieves the purpose of removing the harm of an ugly appearance, since harm is to be removed, and if he bears with it and leaves it untrimmed, that is good.

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Summary

A question from a young man whose beard has grown in only at the sideburns, in which the fatwa centre of IslamWeb answered that the temple hair level with the top of the ear belongs to the hair of the head and may be shaved, while the hair level with the ear canal and the cheek hair below it belong to the beard, which on the stronger view must be left to grow, though it may be trimmed to improve one's appearance and remove the harm of an ugly look. 1

The question

The questioner said he is a young man whose beard has not yet grown in fully; only the hair at the sideburns has appeared, extending an inch or two below the ear, with no clear hair elsewhere on the beard. He asked whether this hair counts as the beard in sharia and is subject to its rulings, or whether the beard's rulings apply only once it has grown in fully; he added that he had read that some scholars who allow trimming the beard speak of taking what exceeds a fistful of a full beard, and asked what applies in his case and how to determine the amount he may trim, noting that leaving the hair makes his appearance uneven, and asking whether that permits trimming and whether it is better to bear with it as long as he can. 1

The answer

The centre answered that several kinds of hair are involved, and the ruling of each must be explained, together with whether it belongs to the beard that on the stronger view may not be shaved. The temple hair, which lies level with the top of the ear, is not part of the beard but of the hair of the head, so there is no harm in shaving or trimming it; the hair level with the ear canal belongs to the beard; and so does the cheek hair that descends from it. 1 It quoted al-Buhuti that the face includes the hair growing on the raised bone level with the ear canal and the cheek hair below it down to the chin, but not the temple hair that lies beyond it, level with the top of the ear and a little below, which belongs to the head; and Ibn Hajar al-Haytami in al-Tuhfa that what descends from the temple towards the beard is cheek hair with the same ruling as the beard, and that the beard is the hair growing on the chin where the two jaws meet, the cheek hair being like it. 1

The centre ruled that the hair asked about which lies level with the top of the ear is not part of the beard and may be trimmed and shaved, whereas the hair of the cheeks and what lies level with the ear canal belongs to the beard, which on the stronger view must be left to grow and may not be shaved; taking from it in a way that improves one's appearance is unobjectionable, and the amount he may take is what achieves the purpose of removing the harm of an ugly appearance and a disfigured look that distresses him, since the rule is that harm is to be removed; if he bears with it and leaves it untrimmed, that is good. It referred to its fatwa 127297. 1

About this record

The fatwa centre of IslamWeb published this fatwa on islamweb.net as no. 539465, dated 21 Jumada al-Ula 1448, 1 November 2026. 1 The museum records this text as a historical document attributed to the body or scholar that issued it; it issues no ruling of its own.

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Beard (lihya), fiqh rulings· The no-harm maxim

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Injustice (zulm)· Arba'un 32 — no harm and no reciprocating harm· Rules for combat sports that involve blows to the head· Selling spoiled or expired goods· Cutting prices to drive competitors out of the market· The conditions and manners of giving advice (nasiha)· A sale with a condition of free maintenance for the product's expected life· IIFA resolution 266 (11/26) on genetically modified foods of animal origin

Sources

  1. IslamWeb fatwa centre (islamweb.net) , fatwa 539465

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islam.museum contributors. “Which facial hair counts as the beard, and the rules for trimming it”. islam.museum, https://islam.museum/en/work/fatwa-islamweb-which-facial-hair-counts-as-the-beard/. CC BY-SA 4.0. Last updated 2026-11-02.

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Injustice (zulm)

Injustice (zulm) for many scholars is placing things outside their place; others defined it as disposing of another's property without permission — a sense transmitted from Iyas ibn Mu'awiya — which makes it impossible for God since all He does is disposal within His own dominion, in the manner of Abu al-Aswad al-Du'ali's answer to Imran ibn al-Husayn on the divine decree; commenting on 'I have forbidden injustice to Myself' in the sacred hadith, Ibn Rajab explains it as His restraining injustice from His servants, noting that on the first definition the hadith shows God is able to commit injustice but does not, out of grace, bounty, generosity and beneficence, and that His creating His servants' deeds — injustice among them — does not attribute injustice to Him, since He is described only by His own acts; he transmits a report halted at Ubayy ibn Ka'b and similarly from Ibn Masud and Zayd ibn Thabit — 'were God to punish the people of His heavens and His earth He would do so without injustice to them' — while flagging its chain; the injustice forbidden between servants is of two kinds: injustice to one's own soul, whose greatest form is association — 'association is indeed a tremendous injustice' (Luqman 13) — then sins great and small, and injustice to others, the subject of 'I have made it forbidden among you', witnessed by the Farewell Pilgrimage sermon declaring blood, property and honour sacred, by Ibn Umar's 'injustice will be darknesses on the Day of Resurrection' and by Abu Musa's 'God grants respite to the wrongdoer until, when He seizes him, He does not let him escape'.