The preference accorded to shaving over trimming demonstrates that each of the two is performed as a rite of ḥajj or ʿumrah, not merely as a release from a prohibition, as some scholars have claimed.

The ḥadith indicates that, in both ḥajj and ʿumrah, either shaving alone or trimming alone is sufficient and that the two should not be combined, for each of them is an independent rite for a single pilgrimage or a single ʿumrah.

Shaving or trimming applies solely to the hair of the head; no other body hair is intended. Nevertheless, some scholars—among them the Mālikīs and Ḥanbalīs—recommend removing or shortening other hairs whose removal is encouraged, such as pubic hair and the moustache, as well as clipping the nails. ʿAbd Allāh ibn ʿUmar used to do this.

One of the spiritual secrets of shaving and trimming is that they express complete humility and submission to Allah, manifesting servitude and readiness to obey Him. Shaving is superior to trimming because it embodies this great act of worship more fully and more clearly reflects the sincerity of the person’s intent to humble himself before Allah. Another wisdom behind them is the removal of the dirt and grime that cling to the pilgrim during iḥrām. This is pointed to by His words: “Then let them remove their untidiness” (al-Ḥajj 22:29). Scholars have interpreted the verse in this way so that the pilgrims may arrive at the Ancient House in a state of cleanliness and adornment, in fulfillment of His command: “O children of Adam, take your adornment at every place of worship and eat…” (al-Aʿrāf 7:31).