It is narrated that a man used to sit with the young men, so 'Umar (may Allah be pleased with him) forbade sitting with him. And 'Umar met a young man and cut his hair because some women were attracted to him.

The questioner :
What is related to this is that al-Sa'di narrated from the Prophet (peace and blessings be upon him) that when the delegation of Abd al-Qays came to the Prophet (peace and blessings be upon him), there was among them a young man with a radiant appearance, so he seated him behind his back and said, "Indeed, the sin of Dawud was looking." From al-Fatawa al-Kubra — and it is narrated that a man used to sit with the young men, so 'Umar
(may Allah be pleased with him) forbade sitting with him. And 'Umar met a young man and cut his hair because some women were attracted to him. What is the authenticity of these reports?

The Shaykh :
What concerns us from these reports is what is attributed to the Messenger (peace be upon him), which is the first hadith! Or the first report. Indeed,
the sin of Dawud was looking. This hadith is fabricated, having no basis. It is from the section of my book, Silsilat al-Ahadith al-Da'ifah wa al-Mawdu'ah (The Chain of Weak and Fabricated Hadiths). It is sufficient initially for the student of knowledge to know that this hadith is not authentic. It is
that the narrator of the hadith, or its chain, stops at al-Sha'bi. Al-Sha'bi is not a Companion; he is a Successor. If a Successor
narrates a hadith to the Prophet (peace and blessings be upon him), and we assume that the chain to the Successor is authentic, the
will still be weak. This is because one of the conditions of an authentic hadith according to the scholars of hadith is that the
chain of narration be connected. It is very clear that the statement of a Successor, "The Messenger of Allah said," is not the case; rather, it is a broken chain. Moreover, in
the chain to al-Sha'bi, there is weakness or more than weakness due to a nature of the situation that I do not recall at the moment. The details are where
we referred to earlier. Then, this hadith, along with its weakness and invalidity, points to that Israelite story which we consider too great
to be attributed to an ordinary Muslim, let alone to a noble Prophet, who is Dawud (peace be upon him). That
story which we read in the book of Stories of the Prophets and others is summarized as follows: Dawud (peace be upon him) had a
beautiful palace, and there was a lake in his garden. And he saw a woman bathing there. The woman saw the shadow
of Dawud (peace be upon him) looking over the lake, so she covered her body with her hair, and she became more beautiful than before. So Dawud
(peace be upon him) fell in love with her, and his love drove him to ask about her husband. He was told, "So-and-so is a commander in his army." So he sent
an army to fight the enemies, they claim, and he appointed this husband, the husband of the woman, and they claim her name is... He appointed the husband of that
woman as commander of that army. So he went and fought and returned victorious. He kept sending him time after time until he was killed
and he cleared the way for him and married her, to the end of the story. Of course, it is a fabricated story, a fictional tale. But it is not hidden from you what is in it of
attributing what is not fitting to such a noble Prophet. If we link this story with this hadith, we will find that
the invalidator is one. Therefore, this hadith is not authentic. As for the athar (reports) mentioned regarding 'Umar ibn al-Khattab (may Allah
be pleased with him), they are athar, and I have told you repeatedly and again that there is no room for studying all the athar that are narrated from
all the Companions according to the method of the scholars of hadith, because we, and by "we" I mean those engaged in the science of hadith
from the early centuries to today, have not yet finished purifying the weak hadiths from the authentic ones
and the authentic ones from the weak ones, until we turn to purifying the athar narrated from the Companions (may Allah be pleased with them).
However, it can be said that these athar have acceptable meanings, and their meanings are consistent with a legislated rule, which is the rule of
sadd al-dhara'i' (blocking the means to harm). If we assume that there is a handsome young man with a radiant face and long hair, meaning... a shalish
(long hair), and he lets it hang down and takes care of himself, and women are attracted to him, it is possible that a ruler by the Shari'ah, not a ruler by desire,
might adopt a treatment for a problem that might occur due to women seeing such a young man. This is possible because the door of sadd al-dhara'i'
is a very wide door. As for whether this actually happened or not, Allah knows best.
This is a very broad topic. As for whether this has occurred or not, Allah knows best.