Short answer
Partly. The Prophet (ﷺ) told men to let the beard grow and to trim the moustache. Islam does not ask a man to cut the hair of his head in daily life. He may wear it long, as the Prophet (ﷺ) did, and he may wear a turban. But Islam does not keep all hair uncut as a vow. Men trim the moustache and nails and remove armpit and pubic hair. At the end of Hajj or Umrah a man shaves his head or shortens his hair. The schools of Islamic law differ on shaving or trimming the beard. So a Sikh who becomes Muslim can keep his beard and his long hair, and wear a turban, in daily life. Islam's answer is that the Creator who gave us our hair also taught, through His last Prophet (ﷺ), how to keep it. And He looks first at the heart.
| Hair | What Islam asks | When |
|---|---|---|
| Beard | Let it grow | In daily life |
| Moustache | Trim it | In daily life |
| Hair of the head | Keep it long or cut it, but never shave it in patches | In daily life |
| Armpit and pubic hair | Remove it | In daily life |
| Hair of the head | Shave it or shorten it | At the end of Hajj or Umrah |
| Turban | May be worn | In daily life, but not in ihram |
Full explanation
What kesh and the turban mean to Sikhs
Sikhism (Sikhs also say Sikhi) has a code of conduct, the Sikh Rehat Maryada. It is issued by the SGPC, the Sikh body that manages the historic gurdwaras of Punjab. At initiation it tells the Sikh: "Have, on your person, all the time, the five K's : The Keshas (unshorn hair)". The first of four transgressions it lists is "Dishonouring the hair". It tells parents: "A Sikh should, in no way, harbour any antipathy to the hair of the head with which his child is born." For dress it says that a Sikh man "must wear Kachhehra and turban". Sikhs trace the rule to Guru Gobind Singh, the tenth Guru. Macauliffe wrote a history of the Sikhs from their own chronicles, and Oxford published it in 1909. He records that the Guru founded the Khalsa, the order of initiated Sikhs, in 1699. The Guru told the first five what they must always wear, and the list begins "kes, long hair". Macauliffe also gives the Guru's reason: "Why should hair grow if God had meant it to be cut off? A child's hair groweth in the womb." So Sikhs keep kesh as the form God (﷾) gave them, at the Guru's word. For an initiated Sikh, cutting the hair is not a matter of style. It breaks the discipline he took on at initiation. That is why the fear of losing kesh and the turban is real, and why it deserves a straight answer.
In the ceremony of initiation (Amrit), the newly initiated are told: "Have, on your person, all the time, the five K's : The Keshas (unshorn hair)". The other four are the kirpan (sheathed sword), the kachhehra (an undergarment), the kanga (comb) and the karha (steel bracelet).
The same instruction lists four transgressions that the initiated must avoid. The first is "Dishonouring the hair". One who commits any of them must be initiated again; one who does so unknowingly is not liable to punishment.
The code says: "A Sikh should, in no way, harbour any antipathy to the hair of the head with which his child is born." It adds that a Sikh should not tamper with that hair, and should keep the hair of his sons and daughters intact.
On dress the code says there is no restriction or requirement except that a Sikh "must wear Kachhehra and turban". A Sikh woman may or may not tie a turban.
Following the Sikh chronicles, Macauliffe records the founding of the Khalsa, the order of initiated Sikhs, by Guru Gobind Singh. He gives the date of the Guru's address on that occasion as 1699. After initiating the first five Sikhs, the Guru told them what they might and might not do. They must always wear five articles "whose names begin with a K". The first is "kes, long hair"; the others are a comb, a sword, short drawers and a steel bracelet.
Following the Sikh chronicles, Macauliffe records that Guru Gobind Singh, the tenth Guru, held that his Sikhs should wear long hair and not otherwise alter the body God gave. He reports the Guru's words: "Why should hair grow if God had meant it to be cut off? A child's hair groweth in the womb." The Guru hoped that his followers would never shave or cut off their hair.
| Topic | What the code says | Page |
|---|---|---|
| The five K's | Unshorn hair is the first, kept at all times | 56 |
| The four transgressions | The first is dishonouring the hair | 56 |
| Children | Keep the hair a child is born with intact | 38 |
| Dress | A Sikh man must wear a turban | 39 |
The beard: let it grow
The Prophet (ﷺ) told men to let the beard grow and to trim the moustache short. Ibn Umar reports this (Bukhari 5892, Muslim 259a). Abu Hurayra reports it too, with the added words: differ from the Magians, the fire-worshippers of Persia (Muslim 260). An-Nawawi (d. 1277), a Shafi'i scholar, wrote a commentary on Sahih Muslim. In it he explains that the Persians used to cut the beard, and that the sacred law forbade this. So the beard is not only a Sikh custom. In Islam it comes from a command of the Prophet (ﷺ). A Sikh who keeps a full beard is already keeping something the Prophet (ﷺ) told men to keep. What Islam adds is that the moustache is trimmed. An-Nawawi's own choice was to trim it until the edge of the lip shows, and not to remove it.
Ibn Umar reports that the Prophet (ﷺ) said: do the opposite of the polytheists; let the beard grow and trim the moustache short. Nafi' adds that whenever Ibn Umar performed Hajj or Umrah, he held his beard in his fist and cut off what was beyond it.
Ibn Umar reports that the Messenger of Allah (ﷺ) said: trim the moustache closely, and let the beard grow.
Abu Hurayra reports that the Messenger of Allah (ﷺ) said: trim the moustache closely and let the beard grow; differ from the Magians (the fire-worshippers of Persia).
Ibn Umar reports that the Prophet (ﷺ) said: trim the moustaches closely and let the beard be.
An-Nawawi explains that the Persians used to cut the beard, and that the sacred law forbade this. He lists shaving the beard among the things scholars counted as disliked in it. He gives five wordings of the command in the reports (a'fu, awfu, arkhu, arju, waffiru) and says that they all mean leaving the beard as it is. He then quotes Qadi Iyad (d. 1149): it is disliked to shave the beard, cut it short or burn it, and taking from its length and breadth is good. Qadi Iyad says the early Muslims differed over whether there is a limit. Some set none, but trimmed it so that it did not become a spectacle. Malik disliked a very long beard. Some removed what passed a fistful. Some disliked taking from it except at Hajj or Umrah. An-Nawawi's own chosen view is to leave the beard as it is and not shorten it at all. For the moustache, his chosen view is to trim it until the edge of the lip shows, and not to remove it completely.
The hair of the head and the turban
Islam does not ask a man to cut the hair of his head in daily life. Anas reports that the hair of the Prophet (ﷺ) used to hang down to his shoulders (Bukhari 5903). A report from Amr ibn Huraith says the Prophet (ﷺ) addressed the people while he wore a black turban (Muslim 1359a). So long hair and a turban are both part of the Prophet's (ﷺ) own example. Islam does set one limit here. The Prophet (ﷺ) forbade shaving the head while leaving tufts of hair here and there (Bukhari 5921). A Muslim man may keep his hair long or cut it, but he does not keep it uncut as a vow. That is the real difference from kesh.
Anas reports that the hair of the Prophet (ﷺ) used to hang down to his shoulders.
Ja'far ibn Amr ibn Huraith reports from his father, Amr ibn Huraith, that the Messenger of Allah (ﷺ) addressed the people wearing a black turban.
Ibn Umar reports that the Messenger of Allah (ﷺ) forbade qaza': shaving the head but leaving tufts of hair here and there.
What Islam asks men to trim
Islam does not keep all the hair of the body uncut. The Prophet (ﷺ) named five practices of the natural way (fitra). Among them are trimming the moustache, clipping the nails, and removing the hair of the armpits and the pubic hair (Bukhari 5891). Anas reports that a time limit was set for these four: they were not to be left for more than forty nights (Muslim 258). So this is a regular habit, not a rare act. The word fitra means the pattern on which God (﷾) made people (30:30). So in Islam, keeping to the natural way does not mean leaving everything to grow. It means keeping the body clean in the way God's (﷾) Messenger (ﷺ) taught. A Sikh weighing Islam should know this difference.
Abu Hurayra reports that he heard the Prophet (ﷺ) name five practices of the natural way (fitra): circumcision, shaving the pubic hair, trimming the moustache, clipping the nails and removing the hair of the armpits.
Ibn Umar reports that the Prophet (ﷺ) said: trim the moustaches closely and let the beard be.
Anas reports that a time limit was set for them for trimming the moustache, clipping the nails, plucking the armpit hair and shaving the pubic hair: these were not to be left for more than forty nights.
“So set thou thy face steadily and truly to the Faith: (establish) Allah's handiwork according to the pattern on which He has made mankind: no change (let there be) in the work (wrought) by Allah: that is the standard Religion: but most among mankind understand not.”
Hajj and Umrah: shaving or shortening
Hajj, the pilgrimage to Mecca, is a duty once in a lifetime for "those who can afford the journey" (3:97). When he was asked if it was a duty every year, the Prophet (ﷺ) did not make it one (Muslim 1337). Umrah is the lesser pilgrimage, which is not tied to the days of Hajj. At the end of either, a man shaves his head or shortens his hair. The Qur'an speaks of pilgrims entering the Sacred Mosque "with minds secure, heads shaved, hair cut short" (48:27). It tells pilgrims "do not shave your heads until the offering reaches the place of sacrifice" (2:196). The Prophet (ﷺ) himself shaved his head at his Hajj (Bukhari 1726). He asked Allah (﷾) to have mercy on those who shave, and to forgive them. He repeated this before he included those who shorten (Bukhari 1727, 1728). While in ihram, the pilgrim's sacred state, a man also may not wear a turban (Bukhari 1542). This page says it plainly, so that no Sikh feels misled later. On these days a Muslim man puts his hair under God's (﷾) command, as he does the rest of his life.
“In it are Signs Manifest; (for example), the Station of Abraham; whoever enters it attains security; Pilgrimage thereto is a duty men owe to Allah,- those who can afford the journey; but if any deny faith, Allah stands not in need of any of His creatures.”
Abu Hurayra reports that the Prophet (ﷺ) told the people that Allah had made the pilgrimage a duty for them. A man asked three times whether it was every year. The Prophet said that if he said yes it would become a duty every year and they would not manage it, and told them to do what he commanded as far as they were able.
“Truly did Allah fulfil the vision for His Messenger: ye shall enter the Sacred Mosque, if Allah wills, with minds secure, heads shaved, hair cut short, and without fear. For He knew what ye knew not, and He granted, besides this, a speedy victory.”
“And complete the Hajj or 'umra in the service of Allah. But if ye are prevented (From completing it), send an offering for sacrifice, such as ye may find, and do not shave your heads until the offering reaches the place of sacrifice. And if any of you is ill, or has an ailment in his scalp, (Necessitating shaving), (He should) in compensation either fast, or feed the poor, or offer sacrifice; and when ye are in peaceful conditions (again), if any one wishes to continue the 'umra on to the hajj, He must make an offering, such as he can afford, but if he cannot afford it, He should fast three days during the hajj and seven days on his return, Making ten days in all. This is for those whose household is not in (the precincts of) the Sacred Mosque. And fear Allah, and know that Allah Is strict in punishment.”
Ibn Umar used to say that the Messenger of Allah (ﷺ) shaved his head at his Hajj.
Abdullah ibn Umar reports that the Messenger of Allah (ﷺ) prayed: O Allah, have mercy on those who shave their heads. The people asked him to include those who shorten their hair. He repeated the prayer for those who shave, and then added: and those who shorten their hair.
Abu Hurayra reports that the Messenger of Allah (ﷺ) prayed: O Allah, forgive those who shave their heads. The people asked about those who shorten their hair. He said it three times for those who shave, and then included those who shorten their hair.
Abdullah ibn Umar reports that a man asked the Messenger of Allah (ﷺ) what a pilgrim in the state of ihram should wear. He said that he should not wear a shirt, a turban, trousers, a hooded cloak or leather socks (unless he has no sandals), nor clothes scented with saffron or wars.
At Hajj: how much is cut, and tied-up hair
A man with long hair will ask how much he must cut. Ibn Qudamah (d. 1223) was a Hanbali jurist. His book al-Mughni sets the schools of law side by side. He quotes Ibn al-Mundhir that the scholars agree shortening is enough, and he adds that shaving is better. On how much hair, the founders of the schools differ. Ahmad and Malik said the shortening must take in all the hair. Ash-Shafi'i said three hairs are enough. On how short, Ibn Qudamah says any amount will do. Ahmad named a fingertip's length, and Ibn Qudamah counts that as recommended. If the hair is braided, he says, a man shortens the ends of his braids. On that view a man comes home from Hajj with his hair still long. One case is harder, and it matters to a man who ties up his hair. Ahmad, Malik and ash-Shafi'i are reported to say that a pilgrim who has matted, tied up or braided his hair must shave. The Hanafi jurists said he may still choose. Ibn Qudamah judged their view the sound one, unless the report from the Prophet (ﷺ) on it is established. This page gives no ruling here. Ask a qualified scholar before you travel.
Ibn Qudamah, a Hanbali jurist, says that the pilgrim may choose between shaving and shortening. He quotes Ibn al-Mundhir that the scholars agree shortening is enough, and says that shaving is better. Shaving or shortening is a rite of Hajj and Umrah in the view of Malik, Abu Hanifa, ash-Shafi'i and the better-known position of Ahmad. On how much hair: Ahmad's stated view, and Malik's, is that it must be taken from all the hair; another report from Ahmad allows part; ash-Shafi'i says three hairs are enough. On how short: any amount is enough, and the fingertip's length that Ahmad, Ibn Umar and ash-Shafi'i mention is recommended. If the hair is braided, the man shortens the ends of his braids. The scholars differed about a pilgrim who has matted, tied up or braided his hair: Ahmad, an-Nakha'i, Malik, ash-Shafi'i and Ishaq said he must shave; Ibn Abbas said it depends on what he intended; the Hanafi jurists said he may choose in every case. Ibn Qudamah judges that the sound view is that he may choose, unless the report from the Prophet (ﷺ) on this is established.
| Question | What Ibn Qudamah reports |
|---|---|
| Is shortening enough? | The scholars agree that it is; shaving is better |
| How much of the hair? | They differ: all of it for Ahmad and Malik; three hairs for ash-Shafi'i |
| How short? | Any amount will do, he says; a fingertip's length is recommended |
| Matted, tied-up or braided hair? | They differ: shave, for Ahmad, Malik and ash-Shafi'i; a free choice for the Hanafi jurists |
Where the scholars differ
On shaving the beard, the schools of Islamic law differ. Egypt's official fatwa authority, Dar al-Ifta, sets this out. The Hanafi and Maliki jurists, and the later Hanbalis, hold that shaving the beard is forbidden. The relied-upon Shafi'i view, from ar-Rafi'i and an-Nawawi, is that it is disliked. On trimming, the scholars have differed from the earliest days. An-Nawawi records this in his commentary. He quotes Qadi Iyad (d. 1149), a Maliki judge. Some early Muslims set no limit but trimmed the beard. Malik disliked a very long one. Some removed what passed a fistful. Some disliked trimming except at Hajj or Umrah. Ibn Umar, who reported the command, cut what passed his fist at Hajj and Umrah (Bukhari 5892). An-Nawawi's own choice was to leave the beard as it is and not to shorten it at all. On covering the head, the schools agree. A man's head is not part of what he must cover, so his prayer is valid with his head bare. Dar al-Ifta adds that covering it in prayer is better, and that Hanafi scholars dislike leaving it bare out of laziness. This page gives no ruling of its own. For your own case, ask a qualified scholar. None of these views asks a man to shave his beard, or to cut the hair of his head in daily life.
The fatwa sets out the schools on shaving the beard. It says that the Hanafi and Maliki jurists, and the later Hanbalis, read the Prophet's (ﷺ) command as an obligation, so that shaving the beard is forbidden. It quotes al-Haskafi (al-Durr al-Mukhtar), Illaysh (Minah al-Jalil) and al-Buhuti (Sharh Muntaha al-Iradat) for this. It says the relied-upon Shafi'i view is that keeping the beard is a recommended practice, and quotes Ibn Hajar al-Haytami reporting ar-Rafi'i and an-Nawawi: shaving the beard is disliked (makruh). It quotes the Maliki judge Qadi Iyad to the same effect. It concludes that the beard is among the matters of law on which the jurists differ. Its own preferred answer follows the Shafi'i view; this page cites it only for its account of the schools.
An-Nawawi explains that the Persians used to cut the beard, and that the sacred law forbade this. He lists shaving the beard among the things scholars counted as disliked in it. He gives five wordings of the command in the reports (a'fu, awfu, arkhu, arju, waffiru) and says that they all mean leaving the beard as it is. He then quotes Qadi Iyad (d. 1149): it is disliked to shave the beard, cut it short or burn it, and taking from its length and breadth is good. Qadi Iyad says the early Muslims differed over whether there is a limit. Some set none, but trimmed it so that it did not become a spectacle. Malik disliked a very long beard. Some removed what passed a fistful. Some disliked taking from it except at Hajj or Umrah. An-Nawawi's own chosen view is to leave the beard as it is and not shorten it at all. For the moustache, his chosen view is to trim it until the edge of the lip shows, and not to remove it completely.
Ibn Umar reports that the Prophet (ﷺ) said: do the opposite of the polytheists; let the beard grow and trim the moustache short. Nafi' adds that whenever Ibn Umar performed Hajj or Umrah, he held his beard in his fist and cut off what was beyond it.
The fatwa says that a man's prayer with his head uncovered, whether he leads, follows or prays alone, is valid in all the schools, because covering the 'awra is the condition and a man's head is not 'awra by agreement. It adds that covering the head in prayer is better, that the Hanafis dislike leaving it bare out of laziness, and that there is no harm in leaving it bare out of humility.
The Kuwaiti encyclopedia of Islamic law records that the great majority of jurists hold that the part of a man's body he must keep covered ('awra) is what lies between the navel and the knee.
| Question | Agreed? | What they say |
|---|---|---|
| Shaving the beard | No | Forbidden for the Hanafi and Maliki jurists and the later Hanbalis; disliked in the relied-upon Shafi'i view |
| Trimming the beard | No | Early Muslims set no limit, or a fistful, or trimmed only at Hajj and Umrah; an-Nawawi chose to leave it as it is |
| Praying with the head bare | Yes | Valid in every school; covering the head in prayer is better |
Who decides what we do with our hair?
Sikhs and Muslims both want to honour what God (﷾) made. The Guru asked why hair would grow if God (﷾) had meant it to be cut. Islam takes that question seriously. The Qur'an warns that Satan will order people to "deface the (fair) nature created by Allah" (4:119). Yet nails grow as hair does, and the Prophet (ﷺ) taught men to clip the nails and trim the moustache (Bukhari 5891). So growth alone cannot tell us what to keep and what to cut. A Sikh may reply that he keeps kesh because the Guru told him to, not by his own reasoning. Then the Sikh and the Muslim agree on the main point: the line has to come from above. Islam takes it from the Qur'an and from the Prophet (ﷺ), for the Qur'an says: "He who obeys the Messenger, obeys Allah" (4:80). So the real question is not hair. It is whose word is God's (﷾) word. The page on whether God (﷾) spoke through the Sikh Gurus sets out that test step by step.
Following the Sikh chronicles, Macauliffe records that Guru Gobind Singh, the tenth Guru, held that his Sikhs should wear long hair and not otherwise alter the body God gave. He reports the Guru's words: "Why should hair grow if God had meant it to be cut off? A child's hair groweth in the womb." The Guru hoped that his followers would never shave or cut off their hair.
“"I will mislead them, and I will create in them false desires; I will order them to slit the ears of cattle, and to deface the (fair) nature created by Allah." Whoever, forsaking Allah, takes satan for a friend, hath of a surety suffered a loss that is manifest.”
Abu Hurayra reports that he heard the Prophet (ﷺ) name five practices of the natural way (fitra): circumcision, shaving the pubic hair, trimming the moustache, clipping the nails and removing the hair of the armpits.
Following the Sikh chronicles, Macauliffe records the founding of the Khalsa, the order of initiated Sikhs, by Guru Gobind Singh. He gives the date of the Guru's address on that occasion as 1699. After initiating the first five Sikhs, the Guru told them what they might and might not do. They must always wear five articles "whose names begin with a K". The first is "kes, long hair"; the others are a comb, a sword, short drawers and a steel bracelet.
“He who obeys the Messenger, obeys Allah: But if any turn away, We have not sent thee to watch over their (evil deeds).”
The Guru asked why hair grows if it is meant to be cut
Islam also forbids defacing what God (﷾) made
Yet nails grow as hair does, and they are clipped
So growth alone cannot draw the line
The line comes from God (﷾)
Obeying the Messenger is obeying Him
Islam's answer: what God (﷾) asks of the body and the heart
Islam asks a man to keep his body clean and well kept. The Prophet (ﷺ) said that Allah (﷾) is beautiful and loves beauty (Muslim 91). In the same saying he called pride rejecting the truth and looking down on people. The Qur'an says clothing covers and adorns, "But the raiment of righteousness,- that is the best" (7:26). The Prophet (ﷺ) also said that Allah (﷾) does not look at your faces or your wealth. He looks at your hearts and your deeds (Muslim 2564). So the beard and the hair matter because God (﷾) asked for them, but the heart comes first. If you are a Sikh weighing Islam, you would not have to give up your beard or your long hair in daily life. You could still wear a turban. You would be asked to take your guidance from the Qur'an and the last Prophet (ﷺ). The page "I'm a Sikh: why should I consider Islam?" sets out what Islam keeps and what it adds. Muslims who want to talk about this with Sikh friends can read "How do I talk about Islam with Sikh friends?" Read the Qur'an for yourself, and test it.
Abdullah ibn Mas'ud reports that the Prophet (ﷺ) said no one with an atom's weight of pride in his heart will enter Paradise. A man said that people like their clothes and shoes to be fine. The Prophet answered that Allah is beautiful and loves beauty; pride is rejecting the truth and looking down on people.
“O ye Children of Adam! We have bestowed raiment upon you to cover your shame, as well as to be an adornment to you. But the raiment of righteousness,- that is the best. Such are among the Signs of Allah, that they may receive admonition!”
Abu Huraira reports that the Prophet (ﷺ) said: Allah does not look at your faces or your wealth, but He looks at your hearts and your deeds.
Perspectives
Kesh keeps the form God gave
Unshorn hair is one of the five K's of an initiated Sikh, and dishonouring the hair is one of four transgressions. Sikhs trace the rule to Guru Gobind Singh. The hair a child is born with should be kept, and a Sikh man wears a turban.
The Sikh Rehat Maryada and the Sikh chronicles
The Rehat Maryada makes unshorn hair one of the five K's, and dishonouring the hair one of four transgressions (p. 56).
Rebuttal
That is what the Sikh code says, and the page states it in the code's own words. Islam asks where a rule about the body comes from. The Qur'an says: "He who obeys the Messenger, obeys Allah". So the deciding question is whose word is God's (﷾).
Hair grows by God's design, so it should not be cut. Macauliffe reports Guru Gobind Singh's words: "Why should hair grow if God had meant it to be cut off?" The Rehat Maryada tells parents to keep the hair a child is born with intact (p. 38).
Rebuttal
Islam also forbids defacing what God (﷾) made (4:119). But nails grow as hair does, and the Prophet (ﷺ) taught clipping the nails and trimming the moustache as part of the natural way (Bukhari 5891). Growth alone cannot draw the line. Only God (﷾) can.
Sikhs keep kesh because the Guru commanded it when he founded the Khalsa, not by their own reasoning.
Rebuttal
Then Sikhs and Muslims agree that such a rule must come from above. They differ on whose command is God's (﷾). The Qur'an invites its reader to test it: "Had it been from other Than Allah, they would surely have found therein Much discrepancy". The page "Did God speak through the Sikh Gurus?" sets out the test.
A Sikh man must wear a turban (Article XVI (t), p. 39).
Rebuttal
Islam does not take the turban away. The Prophet (ﷺ) wore a black turban, and a Muslim man may wear one every day. The one exception is the state of ihram at Hajj or Umrah, when a man leaves his head uncovered.
The Islamic perspective
Men let the beard grow and trim the moustache. Islam does not ask a man to cut the hair of his head in daily life, and he may wear a turban. Pilgrims shave or shorten their hair at Hajj and Umrah. The schools differ on shaving and trimming the beard. God (﷾) looks first at the heart.
The Prophet (ﷺ) told men to let the beard grow and to trim the moustache.
The Prophet (ﷺ) wore his hair to his shoulders and wore a turban.
Trimming the moustache, clipping the nails and removing armpit and pubic hair are among the practices of the natural way (fitra), not to be left for more than forty nights.
At the end of Hajj or Umrah a man shaves his head or shortens his hair, and in ihram he wears no turban.
The scholars agree that shortening is enough at Hajj and Umrah. They differ on how much hair it must take in, and on a pilgrim whose hair is matted, tied up or braided.
The schools differ on shaving and trimming the beard; they agree that a man's prayer is valid with his head bare.
Allah (﷾) looks at hearts and deeds, not faces or wealth.