Three types of Hair – Dr. Saleh As Saleh [Short Clip]

Is it Permissible for the Person to take off the hair on one’s shin or one’s arm?

Dr Saleh As Saleh explains that the hair falls into three categories:

(1) that which is forbidden to remove
(2) that which is commanded to remove
(3) that which there is no mention of prohibition/commandment, i.e no mention of it.


Posted fromhttp://understand-islam.net/site/index.php?option=com_content&view=article&id=134&Itemid=52

Shortening the beard to find work in Europe – Shaykh Fawzaan [Video|Ar-En]

Translated by Abu Afnaan Muhammad Abdullah hafizhahullaah

Question:

Is it permissible for the person living in Europe to shorten his beard if his beard has caused him a problem finding work?

Shaykh Saalih al-Fawzaan hafizhahullaah:

Adhere to the Sunnah in any location on Earth and do not look to please the people and complying with them. Adhere to the Sunnah regarding the beard and other aspects of the Sunnah and do not abandon anything from your religion in order to please the people. This is AI-Mudaahanah (the type of flattery which has been forbidden).

Check the below related Links:

Cutting the Beard After the Fist – Compiled & Translated By Abbas Abu Yahya

Cutting the Beard After the Fist

Compiled & Translated By Abbas Abu Yahya

Contents:

  • 1 – Introduction
  • 2 – A Summary of the Evidences for Cutting the Beard after the Fist
  • 3 – Principles For Understanding Ahadeeth
  • 4 – Research of Shaykh Albaani
  • 5 – The Length of the Prophet’s Beard
  • 6 – Statements of Imam Ahmad Regarding Cutting the Beard after the Fist
  • 7 – Some Statements of the Scholars of Jarh wa Ta’adeel
  • 8 – A Discussion about the Statements of the Scholars of Jarh wa Ta’adeel
  • 9 – Some Statements of the People of Knowledge
  • 10 – Some Fatawa of Shaykh Albaani From Silsilah Huda wa Noor[1]
  • 11 – A Meeting With the Shaykh
  • 12 – Conclusion

1. Introduction

All praise belongs to Allaah Lord of all the Worlds, may His Praise, peace and blessings be upon the final Prophet sent to all mankind, and upon his Family, and all his Companions.

The discussion highlighted in this research paper is a discussion of the ruling of cutting the beard after a fistful. The researcher has brought the evidence, research and argument from those who hold it to be permissible, and a presentation of the overwhelming proofs and evidences. This is not a comparative research of both opinions, being permissible and impermissible.

Compiled & Translated  by Abbas Abu Yahya

2. A Summary of the Evidences for Cutting the Beard after the Fist

A – Hadeeth of Bukhari from Nafa’ from Ibn Umar from the Prophet -sallAllaahu alayhi wa sallam- who said:

خالِفُوا المُشْرِكينَ؛ وَفِّرُوا اللِّحَى، وَأَحْفُوا الشَّوَارِبَ

‘Differ from the Mushrikoon, grow the beard and trim the moustache.’

Ibn Umar used to, if he performed Hajj or Umrah hold his beard in a fist and cut whatever was extra.’

B – Hadeeth of Muslim from Abu Hurairah from the Prophet:

جزوا الشوارب وأرخوا اللحى

‘Trim the moustache and grow the beard.’

C – Abu Zura’a bin Jareer said: ‘Abu Hurairah would take a hold of his beard, and whatever was under his fist he would cut it.’[2]

D – Many narrations of the Salaf & their understanding

 3. Principles For Understanding Ahadeeth

  • Principle 1

Adhering to general texts which have not been implemented or acted upon is not from the Fiqh of the Salaf.

Shaykh Muhammad Nasiruddeen Albaani said:

‘Adhering to general texts which have not been acted upon, is not from the Fiqh (understanding) of the Salaf. Indeed every Bida’ which some people regard as being good, is generally taken from a general evidence.’[3]

  • Principle 2

A Companion is more knowledgeable about what he narrates than anyone else

‘A Companion is more knowledgeable about what he narrators than anyone else

‘If a Companion narrates a Hadeeth and he himself explains it, or understood its meaning in a certain way from the different meanings then it is appropriate to agree according to what that Companion held the opinion of, from the meanings of that Hadeeth because he himself is the narrator of the Hadeeth, and a narrator is more knowledgeable about what he narrators than anyone else.

If two Companions differed and one of them was the narrator of the Hadeeth then he is given precedence above the other Companion, because the Companion who narrated the Hadeeth was more knowledgeable of what he narrated than the other Companion.’

As-Sam’aani said in ‘Qawatta’ al-Adilla’ (1/190):

‘As for the explanation of a narrator for one of the two possibilities of a meaning of a narration then the narrator is an assured confirmation of the explanation of that narration.

Like what was narrated by Ibn Umar that two people in a transaction have the choice (to accept or reject) the transaction as long as they do not step away from each other.’ Ibn Umar explained it to mean as long as they physically step away and not verbally separate, so his explanation is foremost, because he indeed witnessed the statement of the Messenger  and knew its intent and his explanation is of the same status as conveying the intent of the Hadeeth.’[4]

 4. Research of Shaykh Albaani

Research One

Shaykh Albaani commented in his research in ‘Silsilah Ahadeeth Da’eefah’:

‘Know that there it is not established in an authentic Hadeeth from the Prophet -sallAllaahu alayhi wa sallam- of taking from the beard not in a saying of his or in an action.

Yes this action is affirmed from some of the Salaf, here are some of them:

1 – From Marwan bin Salim al-Muqfa’ who said:

‘I saw Ibn Umar grab a hold of his beard and cut what was more than a fistful.’

[Collected by Abu Dawood and others with a Hasan Isnad; as I have explained in Irwaa no. 920 & Saheeh Abi Dawood no. 2041]

2 – From Nafa’: that if Abdullaah bin Umar would finish from Ramadan and intended to go on to Hajj, he would not cut any of his hair nor his beard until Hajj.’

In another narration: that if Abdullaah bin Umar would shave his head in Hajj or Umrah he would take from his beard and his moustache.

Collected by Malik in ‘Muwatta’

Al-Khalaal narrates in ‘Tarrajjal’ with an authentic chain from Mujahid who said:

‘I saw Ibn Umar grab his beard on Yawm an-Nahr (11th of Dhul Hijjah), then he said to the Barber: take from that which is below a fistful.

Al-Baji said in ‘Sharh al-Muwatta’:

‘He means that he would want to cut from his beard and get his head shaved, and Malik -Rahimullaah-would hold that to be recommended because taking from the beard in this form does not change his innate character of beauty.

3 – From Ibn Abbas that he said about the saying of Allaah Ta’ala:

<< let them complete the prescribed duties (Manasik of Hajj) for them>>

At-Tafath (prescribed duties): Shaving the head, taking from the moustache, plucking armpit hair, shaving pubic hair, trimming fingernails, taking from the sides of the face,  (and in another narration: The beard), stoning the Jamaraat, staying in Arafaah and Muzdalifah.’

[Collected by Ibn Abi Shaybah & Ibn Jareer in ‘Tafseer’ with an authentic chain.]

4 – From Muhammad bin Ka’ab al-Qurtubi that he used to say about this Ayaah:

<< Then let them complete the prescribed duties (Manasik of Hajj) for them>>, he mentioned similar things, one before the other, and in it occurs: and taking from the moustache and the beard.’

[Also Collected by Ibn Jareer and its Isnaad is Saheeh or at the least it is Hasan.]

5 – From Mujahid similarly with the wording:

‘….and cutting the moustache and cutting the beard.’

[Collected by Ibn Jareer also with an authentic Sanad.]

6 – From al-Muharibi (AbdurRahman bin Muhammad) who said I heard a man ask Ibn Juraij about the saying of Allaah: << Then let them complete the prescribed duties (Manasik of Hajj) for them>> he said: ‘It is taking from the beard and from the moustache.  . .’

7 – Also in ‘Muwatta’ that it reached him:

that if Salim bin Abdullaah wanted to go into Ihraam, he would call for scissors and would cut his moustache and take from his beard before climbing upon his camel and before making the intention by saying the Talbeeyah and entering into Ihraam.’

8 – From Abu Hilal who said a Shaykh narrated to us – I think he is from the people of Madina- who said:

I saw Abu Hurairah trim from its sides, meaning take from it. I saw that he had a yellowy beard.’

[Collected by Ibn Sa’ad in ‘ Tabaqat’]

I (Albaani) say:

I hold that this Shaykh [Narrator] from Madina is Uthmaan bin Ubayd Allaah, since indeed Ibn Sa’ad narrated Ahadeeth after this with an authentic Sanad from Ibn Abi Dhib from Uthmaan bin Ubayd Allaah who said:

I saw Abu Hurairah dying his beard while we were in a small area for studying and memorising Qur’aan.’

Ibn Hibban mentioned him in ‘Thiqaat’, so to me the Sanad is hasan.

And Allaah knows best.

I (Albaani) say:

In these authentic Aathaar (narrations) is what indicates to that trimming the beard, and taking from it was a matter well known to the Salaf,  this is in contrast to what some of our brothers from the Ahl-ul-Hadeeth think, those who are extreme in not taking from the beard, those who adhere to the general saying if the Messenger -sallAllaahu alayhi wa sallam: ‘Grow the beard’ without paying attention to what they understand from the generality that this is not the meaning of the Hadeeth due to the Salaf no it acting upon it,  and from them is he who narrated this general Hadeeth and they are Abdullaah bin Umar and his Hadeeth is in Bukhari and Muslim and Abu Hurairah, and his Hadeeth is from Muslim,  and both these Hadeeth are researched in ‘Jilbaab al-Marata al-Muslimah’ and Ibn Abbas and his Hadeeth is in ‘Mujma al-Zawaid’.

Of that which there is no doubt, is that the narrator of a Hadeeth is more aware and knowledgeable with the intent of the Hadeeth, than those who did not hear the Hadeeth from the Prophet -sallAllaahu alayhi wa sallam- and that the narrator was more concerned about following the Prophet than they were.

This is supposing the meaning of ‘al-‘Iafaa'(to let grow) means ‘abundant’ and ‘a lot’ as is well known.

However, al-Baji said in ‘Sharh al-Muwatta’ quoting from al-Qadi Abi al-Waleed saying, that to me it is possible that what he meant by grow  the beard is also to trim it, because having a big beard is also something which had not been ordered to just leave, Ibn Qassim narrates from Malik:

There is no problem with taking what flutters from the beard and is abnormal.’ It was said to Malik: ‘What if it grows very long? ‘ He said: ‘ I hold the opinion that you should take from it and cut it.

It was narrated from Abdullaah bin Umar and Abu Hurairah that they both used to take from their beards whatever was more than a fistful.’

I (Albaani ) say : that al-Khalaal collected that from them in the book ‘at-Tarajjul’ with two authentic chains.

He also narrated from Imam Ahmad that he was asked about taking from the beard?

He answered: ‘Ibn Umar used to take from his beard that which was more than a fistful, and it is as if that was Imam Ahmad’s opinion.’

Harb said: I asked him: ‘What is ‘growing the beard’?

He answered: it is narrated from the Prophet -sallAllaahu alayhi wa sallam.

Then he said: and this was ‘growing the beard’ according to him.

I (Albaani) say: and from what is known is that the narrator of his Hadeeth is more knowledgeable about it than anyone else, and especially if he had a concern for the Sunnah like Ibn Umar, and he sees his Prophet -sallAllaahu alayhi wa sallam- the one who ordered with growing the beard – day and night, so reflect upon this.

Then al-Khalaal narrates by way of Ishaq who said: I asked Ahmad about a man who takes from his beard?

He said: Whatever is more than a fistful of the beard is cut.

I asked what about the Hadeeth of the Prophet -sallAllaahu alayhi wa sallam:

‘Trim the moustache and grow the beard.’

He said: ‘Take from its length and what is under the throat.’

And I saw Abu Abdullaah taking from the length of the beard and from under his throat.

I (Albaani ) say: I have extended this a little by mentioning these texts from some of the Salaf and Imams due to its status and due to the presumption of many people that these narrations oppose the generality of the Hadeeth: ‘and grow the beard’,

However they did not pay attention to the principle that if a single aspect from the general aspects is not acted upon, then this is an evidence that this was not the intent of it, and so many Bida’ occur due to this reason, which Imam Shatibee named ‘al-Bida’ al-Edafeeyah’ (associated innovation).

Along with this it is still rejected by the people of knowledge, because it was not from the actions of the Salaf, and they were more pious, more knowledgeable than those who came later.  So it is hoped that attention is paid to this, since the issue is precise and important.’[5]

Research Two

Shaykh Albaani Comments:

لا يأخذ أحدكم من طول لحيته ، ولكن من الصدغين

‘None of you should take from the length of his beard, but rather from the area of the face which is from the eye to the ear.’

Da’eef Jiddan (VeryWeak)

Collected by Ibn Adee (2/260) and Abu Na’eem in al-Hileeyah (3/323-324) and al-Khateeb in Tareekh (5/187), from Ufayr bin Ma’daan from ‘Atta from Abu Sa’eed al-Khudri from the Prophet.

Ibn Adee said that the general narrations of Ufayr bin Ma’daan are not strong.

And in the book ‘Taqreeb’: ‘he is Da’eef’

I (Albaani) say:

‘Some of this Hadeeth has supporting proof which is reported from the companions; collected by al-Muhaamali in ‘al-Amali'(12/65):

From Ibn Abbas who said regarding the statement of Allaah Ta’ala:

( ثم ليقضوا تفثهم)

«Then let them complete the prescribed duties (Manasik of Hajj) for them》

He said: ‘Attafath (prescribed duties): is shaving the head, trimming the moustache, and plucking the armpit hair, shaving the pubic hair, trimming fingernails, taking from the sides of the face and cheeks, stoning the Jamaraat, staying in Arafaah and Muzdalifah.’

The narrators are all trustworthy except for Hasheem, since he makes a lot of Tadlees (deception in narrating) and in this narration he has narrated using the form of ‘anana’  (meaning from a narrator but not mentioning how the narration was conveyed); If it was not for his Tadlees I would have declared his Isnaad to be authentic.

Then I found that Imam at-Tabari collected this Athar in the Tafseer of the mentioned Ayaah (17/109).

From way of Hasheem who said that AbdulMalik informed us from ‘Atta from Ibn Abbas with the Athar.

So Hasheem clearly mentioned that he was informed, therefore, we have been saved from the evil of his Tadlees; so his Isnaad is Saheeh, and all praise belongs to Allaah.

Then it had also been narrated from Muhammad bin Ka’ab al-Qarthee that he used to say about this Ayaah:

«Then let them complete the prescribed duties (Manasik of Hajj) for them》:stoning the Jamaraat, slaughtering an animal, and taking from the moustache, beard, and nails, and performing Tawaf of the House (Kaba) and between Safa and Marwa.

I say: and its Isnaad is Saheeh. Then Tabari narrated similarly about cutting the beard from Mujahid likewise, and its Isnaad is authentic. What prompted the research of the Hadeeth of this issue was a question from one of the Salafi brothers regarding its authenticity, he showed me by hand a book entitled: ‘Grow the beard and trim the moustache’ by Shaykh Abdurahman bin Muhammad bin Qasim al-Asimi al-Hanbali so I ordered him to research the narrations against the book ‘Tareekh al-Baghdad’ I showed that it was weak due to the narrator ‘Afeer bin Ma’daan, I decided to research it in this [book] ‘Silsilah’ for a general benefit and to bring to attention various points:

Firstly:  The aforementioned Shaykh presented the Hadeeth from the narration of al-Khateeb whilst remaining silent about it after quoting the saying of Nawawi:

‘What the chosen opinion is, is leaving the beard as it is, and not to oppose it by trimming any of it from the outset.’

The Hadeeth – along with it being Da’eef is an evidence against him, since it is clear in the permissibilty of cutting from ‘the area of the face which is from the eye to the ear ‘ (الصدغين) which is dual for (الصدغ) : The side of the face from the eye to the ear. The intent is: the hair from above that.

Secondly: The word الصدغين ‘the area of the face which is from the eye to the ear ‘ has not been presented, so I do not know, was this intentionally or out of negligence? !

Thirdly: It appears that the author has not been precise in conveying the Ahadeeth from their original sources, perhaps he delegated some students to relay them, indeed I saw some mistakes in this which are not possible, see his statement on p.4:

‘And by Muslim: who said: the Messenger of Allaah sallAllaahu alayhi wa sallam said:

“خالفوا المجوس ؛ لأنهم كانوا يقصرون لحاهم ويطولون الشوارب” …” !

‘Differ from the Majoos, because they used to shorten their beards and lengthen their moustaches “…”!

This is how the motive of the sentence occurred: “Because they used to. . .” between  speech marks; and it is not from the Hadeeth, not from Muslim or anyone else rather it is [inserted] from the speech of the author! So rightfully it should have been placed after the last two speech marks.

What is apparent is that the Shaykh did not supervise the draft corrections of the book. The Hadeeth is a portion from the Hadeeth of Abu Hurairah Marfoo’ (from the Prophet) with the wording:

“جزوا الشوارب وأرخوا اللحى،خالفوا المجوس”

‘Trim moustaches and grow beards, differ from the Majoos.’

Collected by Muslim (1/153). The Shaykh mentioned it on the following page (5) without this last sentence: ‘Differ from the Majoos’, but mentioned it on the page preceding this, along with the insertion I indicated to earlier.

Fourthly: He mentions (p.7) the Hadeeth of Zayd bin Arqam marfoo with the wording: ‘Whoever does not take off his moustache then he is not from us.’

And he said: ‘authenticated by Tirmidhi’!

I say: But the wording of the Hadeeth from Tirmidhi (2762) mentions: ‘… from his moustache…’ With the extra word: ‘from’, and likewise it is in ‘al-Mishkat’ (443) narrated by others, also narrated by Ibn Hibban (1481) – Mawarid, and Diyaa al-Maqdasi. The difference between this and what occurred in the book is not hidden, since the first indicates that taking from the moustache means some of the moustache, and not all of the moustache as is the opinion of the author, and cutting the moustache is by cutting what grows over onto the lip as I explained as a practical Sunnah. See ‘Adab az-Zafaf’ (p. 120).

Fifth: The author (p.14) said: ‘Some of the people of knowledge gave a concession in taking what is more than a fistful; due to the action of Ibn Umar.’ And he commented upon it saying: ‘the evidence is in his narration not for his opinion; there is no doubt that the statement of the Messenger and his actions are more correct and foremost to follow than the statement or action of other than him; no matter who that individual is!’

So I say: of course; however to place an opposition between the Prophet  sallAllaahu alayhi wa sallamand Ibn Umar is a mistake, because there is not a Hadeeth of his actions that he sallAllaahu alayhi wa sallam did not use to take from his beard.  And regarding saying: ‘and grow the beard’ it is possible that he meant absolutely and without exception, so the action of Ibn Umar would not be in opposition to the Prophet, so the difference between the scholars returns to the understanding of the text.

Ibn Umar – in regards to him narrating the Hadeeth – it is possible to say:

The narrator knows more about what he narrates than anyone else, especially since some of the Salaf are in agreement with him with taking from the beard as has preceded, without anyone from the Salaf opposing Ibn Umar, from what we know. And Allaah knows best.

Then I came across an important Athar narrated from the Salaf which aids what preceded regarding taking from the beard.

Al Bayhaqi narrates in ‘Shuab al – Eemaan’ (2/1/263):

Abu Tahir al-Faqeeh informed us that Abu Uthmaan al-Basri narrated to us that Muhammad bin AbdulWahhab narrated to us that Ya’ala bin Ubayd conveyed to us that Sufyaan narrated to us from Mansoor from Ibrahim who said:

‘They [the Companions] used to take from its sides and clean it.’ Meaning the beard.

I say: and this Isnaad is Jayyid; all the narrators above al-Basri are all trustworthy from the narrators in the book ‘Tahdheeb’.

As for Abu Uthmaan al-Basri then he is Amr bin Abdullaah, as in the biography of Muhammad bin AbdulWahhab – and he is al-Fara an-Naysaboori – from ‘Tahdheeb ‘.

Hafidh Dhahabi mentioned him in the book ‘Wafayaat’ in year 334 his grandfather was called ‘Dirhaman al-Mutowa’ee’, and described him as: ‘Musnad Naysaboor’ in his book ‘Tadhkirah al-Huffadh’ (4/847).

As for Abu Tahir al-Faqeeh, then he is from the well-known shayookh of al-Hakim, those from whom he narrated a lot in ‘Mustadrak’, and his student al-Bayhaqi participated in narrating from him. His name is: Muhammad bin Muhammad ibn Muhamash az-Zayadi, Dhahabi mentioned him in ‘Tadhkirah’ also in ‘Wafayaat’ Year 410, and described him as: ‘Musnad Naysaboor al-Allamma’. There is a biography of him in ‘Tabaqat ash-Shafia’eeya’ by Subki (3/82).[6]

 

 5

The Length of the Prophet’s Beard

From Abdullaah bin Jafar who said:

” ثُمَّ ذَهَبَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ، فِي الْحَائِطِ فَقَضَى حَاجَتَهُ، ثُمَّ تَوَضَّأَ، ثُمَّ جَاءَ وَالْمَاءُ يَقْطُرُ مِنْ لِحْيَتِهِ عَلَى صَدْرِهِ، فَأَسَرَّ إِلَيَّ شَيْئًا لَا أُحَدِّثُ بِهِ أَحَدًا، فَحَرَّجْنَا عَلَيْهِ أَنْ يُحَدِّثَنَا، فَقَالَ: لَا أُفْشِي عَلَى رَسُولِ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ سِرَّهُ حَتَّى أَلْقَى اللهَ

‘…..Then the Messenger of Allaah sallAllaahu alayhi wa sallam went into the garden and relieved himself, then he performed Wudu, then he came and water was dripping from his beard on to his chest, and he whispered something to me which I will not tell anyone.’

We tried hard to get him to inform us, but he said: ‘I will not spread  the secret of the Messenger of Allaah sallAllaahu alayhi wa sallam until I meet Allaah.’[7]

 

6

Statements of Imam Ahmad -Rahimullaah-

Regarding Cutting the Beard after the Fist

Abu Bakr Ahmad bin Muhammad Al-Khalaal[8] -Rahimullaah- (d. 311 A.H.) brought a chapter heading:

Chapter Regarding the Saying of the Prophet -sallAllaahu alayhi wa sallam- Grow the Beard

92 – Khalaal said that Harb[9] informed me that Ahmad was asked about taking from the beard?

He answered: ‘Ibn Umar used to take from his beard that which was more than a fistful,’ and it is as if that was Imam Ahmad’s opinion.

Harb said: I asked him: ‘What is al-I’afaa (to grow) the beard?’

He answered: it is narrated from the Prophet -sallAllaahu alayhi wa sallam.

Then he said: and this was al-I’afaa (to grow) the beard according to him (Imam Ahmad).

93 – al-Khalaal said Muhammad bin Abee Haroon informed me that Ishaq narrated to them that he said: I asked Ahmad about a man who takes from his beard from the sides of his cheeks?

Imam Ahmad said: ‘Take from the beard whatever is more than a fistful.

I asked what about the Hadeeth of the Prophet -sallAllaahu alayhi wa sallam:

‘Trim the moustache and grow the beard?’

He said: ‘Take from its length and what is under the throat.’

I saw Abu Abdullaah (Imam Ahmad) taking from the length of the beard and from under his throat.

95 – al-Khalaal said that Haroon bin Ziyaad informed me that Ibn Abee Umar narrated to us that he said: Sufyaan narrated to us from Ibn Abee Najeeh from Mujaahid who said: I saw Ibn Umar take a fistful of his beard on the day of Nahr (10th day of the Hajj) then he said to the barber: ‘Take what is below the fist.’[10]

96 – al-Khalaal said that Haroon bin Ziyaad informed me that Ibn Abee Umar narrated to us that he said: Sufyaan narrated to us that Ibn Tawoos said: My father used to command me to take from this, and he indicated to the bottom of his beard.’[11]

97 – al-Khalaal said Ahmad bin al-Hasan bin Hassan informed us that ar-Rabia’ bin Yahya narrated to us that Shu’ba narrated to us from Umar bin Ayyoob narrated to us that Abu Zura’a bin Jareer said: ‘Abu Hurairah would take a hold of his beard, and whatever was under his fist[12] he would cut it.’[13]/[14]

Ibn Haani said: ‘I asked Abu Abdullaah (Imam Ahmad) about a person who takes from the beard from his cheeks?’ He replied: ‘ Take from the beard what is more than a fistful.’ I said: ‘What about the Hadeeth of the Prophet –   – :’Trim the Moustache and grow the beard’?’ He said: take from the length and from under the throat, and I saw Abu Abdullaah take from the sides of his cheeks and under his throat.’[15]

[1] These discussions with the Shaykh were translated and amended for readability whilst adhering to the meaning of the Shaykh’s wording.

[2] Collected by Ibn Abee Shaybah in ‘al-Musannaf’.

[3] [Taken from: ‘Riyadh Saliheen’ researched by Shaykh Muhammad Nasiruddeen Albaani p.136 H#250]

[4] [From: ‘Usool al-Fiqh ala Manhaj Ahl ul Hadeeth’ 1/94,http://www.mediumd.com/forum/archive/index.php/t-69720.html%5D

[5] [Silsilah Ahadeeth Da’eefah vol. 5 p. 375 – 380]

[6] [Silsilah Ahadeeth  ad-Daeefah vol. 11 no. 5453]

[7] [Collected by Imam Ahmad in his ‘Musnad’ No. 1754.  The researchers said: ‘Its Isnaad is Saheeh upon the conditions of Muslim, its narrators are trustworthy and are the narrators of Bukhari and Muslim except al-Hasan bin Sa’ad then he is from the narrators of Muslim. Albaani brings the origin of this Hadeeth in Saheehah No.20]

[8] T.N. – Al-Khalaal was the student of Imam Ahmad who narrated the most from him.

[9] Harb was: Abu Muhammad Harb bin Isma’eel al-Hunthali al-Karmani, he narrated many issues from Imam Ahmad & died in 280 A.H.

[10] Its narrators are trustworthy, and Ibn Abee Shaybah collected from Nafa’ from Ibn Umar -Radhi Allaahu anhumma- narration similar to this.

[11] Ibn Abee Shaybah collected from Ibn Tawoos from his father: that he would take from his beard but he would not obligate it.

[12] Collected by Ibn Abee Shaybah in ‘al-Musannaf’.

[13] The researcher adds: ‘Taking what is more than a fistful from the beard was done by Ibn Umar and Abu Hurairah -Radhi Allaahu anhumma, and it was regarded as something good  by Sha’abi and Ibn Sireen. A group from the Hanabilah did not dislike it, from them was Ibn Muflih in ‘al-Faroo’ & al-Mardawi in ‘al-Insaaf’. The Hanafiya held it to be recommended as Ibn Abideen clearly mentions in his comments to ‘ad-Dur al-Mukhtar’. The Malikiyah say there is no problem from taking from the beard that which what flutters from the beard and is abnormal  and there is no problem with taking from its length if it grows very long. See ‘al-Muntaqa Sharh al-Muwatta & As-hal al-Mudarik’.

[14] T.N. – Taken from the book ‘at-Tarajjul’ by Abu Bakr Ahmad bin Muhammad Al-Khalaal (p. 113- 110). Footnotes are from the researcher of the book, Dr. Abdullaah bin Muhammad al-Mutlaq.

[15] [Ibn Haani in his ‘Masail (2/151)]

Cutting the Beard after the Fist – Part Two

7

Some Statements of the Scholars of Jarh wa Ta’adeel

1 – al-Hakim -rahimullaah- brings a chain up to Sa’eed bin Mansoor al-Makki who said: ‘I asked ibn Idrees did you see Salim bin Abee Hafsa? He said: ‘I saw him, he has a long beard and made it stupid.’

[Maarifath  Uloom al-hadeeth  p. 204 & ‘al-Ijili 3/374]

In the narration collected by al-Uqali the wording is:

‘Yes I saw him, he had a long beard, and he was stupid.’

[Ad-Dua’fa al-Kabeer by Uqali 2/152-153 no. 655]

2 – Abu Dawood was asked about Abee Isra’eel al-Malaee and he said he was mentioned in front of Hussain al-Jua’fee and he said:

‘He used to have a long beard and was stupid.’

[Swalaat al-Aajjuri Li Imam Abee Dawood 1/122 no.62]

3 – Imam Shafi’aee said:

‘Whenever the beard is lengthened the intellect is lessened.’

[al-Wafi bilwafayaat 2/123 in the biography of Imam Shafi’aee]

4 – Ibn al-Imaad al-Hanbali -Rahimullaah-  said: that al-Muzzni said:

‘I never saw anyone with a more beautiful face than Shafi’aee, if he took his beard in his fist, his beard would not be more than his fist. Za’affarani said: his beard was slim/thin from the sides.’

[Shaddarat ad-Dhahab 2/204 in the biography of Imam Shafi’aee]

5 – Abu Dawood was asked about Abi Israeel al-Mala’ee, so Abu Dawood said that he was mentioned in the presence of Hussain al-Jua’fi who said: ‘He had a long beard and he was stupid.’

[Swallat al-Ajjuri li Imam Abi Dawood  1/122]

6 – Al-Mu’mal bin Isma’eel said: I heard Abu Hanifah said: It is said:

‘Whoever had a long beard did not have intellect.’

[Collected by Ibn Hibban in ‘Thiqaat’ 9/162]

7 – Hussain al-Ja’afi said:

‘He had a long beard and was stupid.’

[From Tahdeeb al-Tahdeeb 1/257]

8 – It was asked to Khalid at-Tahaan why do you not narrate from Majalid? He answered: ‘Because he has a long beard.’

[Meezan 3/438 in the biography of Majalid bin Sa’eed al-Hamdaani]

8

A Discussion about the Statements of the Scholars of Jarh wa Ta’adeel

Questions regarding Trimming the Beard

A discussion took place with Shaykh al-Albaani regarding the Jarh (Criticism) used by the Muhaditheen (Scholars of Hadeeth) regarding someone with a long beard.

Questioner:           I have reservations regarding the use of the Muhaditheen when they said about some narrators that they had long beards but in a way of dispraise and criticism, how can the Muhadithoon use it in this way? This opens the door against those who adhere to growing the beard and not just those who grow the beard long.

The Shaykh:         Do not say growing the beard because that returns the dispraise of the hadeeth.

Questioner but this could possibly strengthen the thought of the person who says that it is from above the fist .

The Shaykh:         therefore, it is necessary to say regarding this point that the dispraise is for the one who opposes growing the beard and lengthens it.

Questioner:           Is it possible to use what these Muhaditheen formulated to strengthen the thought of the person who holds the opinion of Ibn Umar –RadhiAllaahu anhumma?

The Shaykh:         Absolutely this is correct, because the Imam of the Sunnah, Imam Ahmad bin Hanbal holds the opinion of cutting what extends more than a fistful.

Questioner:           The use of the Muhaditheen of this criticism is from the point of view of fickle minded, heedless and stupid and other meanings as well?

The Shaykh:         Yes!’[1]

 

9

Some Statements of the People of Knowledge

1 – Abu al-Waleed al-Baaji said:

‘Ibn al-Qasim narrated from Malik: ‘there is no problem taking from the beard what flutters from the beard and is abnormal.’ it was said to Malik: If it grows very long?’

He answered: I hold the opinion that one takes from the beard and cuts it, it is narrated from Abdullaah bin Umar and Abu Hurairah -RadhiAllaahu anhumma- that they both used to take from their beard what was more than a fistful.’[2]

2 – Ibn Haani said:

‘I asked Abu Abdullaah (Imam Ahmad) about a person who takes from the beard from his cheeks?’ He replied: ‘ Take from the beard what is more than a fistful.’ I said: ‘What about the Hadeeth of the Prophet sallAllaahu alayhi wa sallam : ‘Trim the Moustache and grow the beard’?’ He said: take from the length and from under the throat, and I saw Abu Abdullaah take from the sides of his cheeks and under his throat.’[3]

3 – Hafidh Ibn AbdulBarr said:

‘In the action of Ibn Umar taking from the bottom of his beard in Hajj is an evidence of  cutting from the beard in other than Hajj because if cutting the beard was not allowed then it would not have been allowed in Hajj. and Ibn Umar narrated from the Prophet sallAllaahu alayhi wa sallam: ‘Grow the beard’ and he is the most knowledgeable about what he narrated, therefore, the meaning to him and to the majority of scholars is to take from the beard that which flutters and Allaah knows best.’[4]

4 – Shaykh ul-Islaam Ibn Taymeeyah said:

‘As for growing the beard then it is left as it is, and if he takes what is more than a fist then this is not disliked. The text for this is as preceded from Ibn Umar, and likewise he took from his beard what flutters.’[5]

5 – Qurtubi said:

‘It is not allowed to shave the beard nor to pluck it, nor to cut a lot of it, as for taking from the length and the width of what flutters from the beard, or that which disfigures him and causes to becoming well-known, then this is good according to Malik and other than him from the Salaf.’[6]

6 – Ibn al-Jawzi brings some narrations:

From Sa’eed bin Mansoor that he said, I said to Ibn Idris, Have you seen Salam bin Abi Hafsah? He answered: Yes, I saw him, he had a long beard and he was stupid.

From Ibn Sireen that he said: If you see a man with a long beard then you know that he has nothing in his intellect.

Zayed ibn Ubayy said: A man’s beard does not increase more than a fist’s length except that increase is deficiency in his intellect.’[7]

7 – Al-Khateeb al-Baghdadi mentions:

‘Al-Awfi used to have a very long beard, and regarding his beard there were some strange matters.

Ali bin Abu Ali informed us that Talha bin Muhammad al-Mua’dal informed us that Ahmad bin Kamil narrated to me that Hussain bin Fahm narrated and said: al-Awfi’s beard used to reach up to his knees’.[8]

8 – al-Qadi Ayyad said:

‘As for taking from its length and its width is good.’[9]

9 – Ibn Battal said:

‘Atta said: It is no problem to take a little from ones beard, from its length and its width if it is long.’[10]

10 – al-Mardawi said:

‘and grow his beard . . . .and it is not disliked to take from that which extends from the beard more than a fistful, -and Ahmad had mentioned – there is no problem with taking from the beard and taking from under the throat….’[11]

11 – Ibn Abi Shaybah brings a chapter heading in ‘Musannaf’:

‘What has been said regarding taking from the beard’

From Abu Zura’ah who said: Abu Hurairah used to take a hand hold from his beard then cut what wasa extra from the handful.’[12]

 

10

Some Fatawa of Shaykh Albaani From Silsilah Huda wa Noor[13]

Discussion One

Questioner:           Regarding what I have heard from someone mentioning from your Fatawa which says it is permissible to take from the beard in other than Hajj or Umrah, is this correct?

Shaykh Albaani: 100 % correct.

Questioner:           100% correct, okay then what is the evidence for this?

Shaykh:                    The action of the Companions.

Questioner:           Is it possible that you could mention some examples for what you mentioned that it is from the actions of the Companions?

Shaykh:                    The action of Ibn Umar, since it is established from him that he took from his beard restricting it to doing that in Hajj and Umrah, and also without restricting doing so in other than Hajj and Umrah.

Likewise it has been mentioned from some of the Companions and the Tab’aieen, like Abu Hurairah and Mujahid and other than them, this is what I can remember.’

The Shaykh continues the discussion later on..

Shaykh:                    so how can we view these Companions and at the head of them is Ibn Umar, that either we are saying about him he did not have an understanding of this text [growing the beard] whether it was a general text or absolute; or along with his understanding he opposed the Messenger – alayhi as-Salat wa Salam-, even though he was    amongst the Companions, and he was the one single companion of       whom we know that he would overstress and had strictness in following the actions of the Messenger – alayhi as-Salat wa Salam- even in those actions which were the Messenger’s natural disposition and were not from the Sunnan of worship; therefore, it is not possible for it to be said that, since Ibn Umar was the one who had great concern in following the Messenger – alayhi as-Salat wa Salam- and indeed he accompanied him for all those years which Allaah had willed, watching the Messenger – alayhi as-Salat wa Salam- coincide his sayings with his actions, and his actions with his sayings, and then he comes along and opposes the saying of the Prophet and his action together!! This is so farfetched to occur from the likes of this Companion!!

It is possible for the sake of argument, that the like of this opposition to occur from those Companions who were Bedouins, like the Bedouin who came to the Messenger – alayhi as-Salaam- and believed in him and heard some advises or some issues then he returned to his sheep, camels and the desert. But as for Ibn Umar who accompanied                 the Messenger – alayhi as-Salaam- and had that concern, which was a strange and strict concern in following him – alayhi as-Salam- even in those things which others will see as not being at all from following the Messenger, but rather Ibn Umar’s love for the Messenger led him to overstress in following the Messenger  sallAllaahu alayhi wa sallam–  even in that which was not from the Sunnah.

It is extremely difficult to hold the opinion that Ibn Umar would     come and see the Messenger -alayhi as-Salam- do something – and what confirms this is the Messenger’s saying: ‘and grow the beard’ – then he would not grow the beard and oppose what he saw from the Messenger and what he heard from the Messenger.

I believe that none who has an intellect and understanding has any doubt that this address which a companion hears generally and Ibn Umar heard specifically and directly from the mouth of Messenger sallAllaahu alayhi wa sallamwith his own ears, that he will have a better understanding than any other person who appears at a later date or even a long time ago however he had not directly heard from the Messenger  sallAllaahu alayhi wa sallam.[14]

Discussion Two

Shaykh:                    As for it to be said that this is specific to Ibn Umar, then no, firstly    this is not just established by Ibn Umar alone, but rather it is also established from Abu Hurairah. It is established on more than one of the Successors (Taba’een, followers of the Companions), so much so that  one of them and that is, Ibrahim bin Yazeed an-Nakha’ee who said: ‘They used to take from their beards.’ If  a Taba’ee (a Successor) narrates with the wording ‘They used to’ who do they mean? The Companions.  Therefore, we have a number of texts that taking from the beard was not something that Ibn Umar alone carried out and not other Companions. . .

The Shaykh continues later. . .

Shaykh:                    . . . you have understood that the text is general [not to cut the beard] and Ibn Umar did not understand that the text is general, this is not something a person would say. So they had a better understanding than us, this is firstly, then secondly there is something with which they are distinguished above us which is the saying of the  Messenger -alayhi as-Salam: ‘A witness sees that which an absent person does not see.’ And the second hadeeth . . . ‘Being informed is not like the one who investigates it.’ This is a great hadeeth.

The Shaykh continues. . .

Shaykh:                    . . . O people this is a general text upon which the Salaf did not act upon it [in this way] there is no hadeeth from the Messenger nor from other than the Messenger that they would leave their beards . . .

The Shaykh continues. . .

Shaykh:                    here we say, we are Salafioon, we do not ascribe to the Salaf in vain and futilely, but so we don’t fall into problems like these, and start understanding the text opposite to how they understood the text. This is why Allaah Ta’ala said:

ومن يشاقق الرسول من بعد ما تبين له الهدى ويتبع غير سبيل المؤمنين نوله ما تولى ونصله جهنم وساءت مصيرا

<< And whoever contradicts and opposes the Messenger after the right path has been shown clearly to him, and follows other than the believers’ way. We shall keep him in the path he has chosen, and burn him in Hell – what an evil destination.>> Here we have perfect wisdom, the mention of the path of the believers. . . .’[15]

Discussion Three

Shaykh said:

. . . .if we want to act upon a general text then it is obligatory to keep it as it is, however what was the stance of the Salaf to this text? Here it becomes clear to you the importance of our Salafi Manhaj when we say, it is not sufficient to follow the Book and the Sunnah but it is necessary to return to the Salaf who implemented these texts which were the statements of the Prophet sallAllaahu alayhi wa sallam.  The first of these [Texts], which has reached you is the narrator of the Hadeeth ‘grow the beard’, he was Abdullaah bin Umar and he would take what was more than his fist full of his beard, he would cut what was more than a fist full.  He was not the only one to do this, rather this action is also authentic from Abu Hurairah, it is also authentic from a number of Companions without there being any mention whatsoever from anyone of the Companions that they opposed this action.

We know from some of the scholars of Fiqh, like Ibn Qaddamah al-Maqdasi and others from the scholars that when they mentioned an action of a single Companion they would clarify it by saying, ‘and we do not know of anyone who opposed him in this, then this is a consensus (Ijma’)’. So how about the situation if the issue being conveyed is not just from one Companion but from a number of Companions and it is not mentioned that anyone from them opposed them in this issue.’[16]

Discussion Four

Questioner:           It has reached us from some of our brothers that you have mentioned it is obligatory to take from the beard. That you have used as evidence or mentioned the proof of the action of Ibn Umar  that he would take from his beard and him being the narrator is more aware of the meaning of what he narrates.

Shaykh:

‘In reality we have a very important principle, we hope that the students comprehend and understand it correctly, because as a result of this principle there are hundreds of Fiqh issues which branch off from it if not thousands. The Principle is: ‘It is not allowed to act upon general texts, which due to their nature are general and include a number of different sections in that text, when it is established that the Salaf did not act upon a section of these different parts of the text. So here it is not allowed to act upon this because of the generality of this text, due to this part of the text being specific.’ Is this speech clear? However, it will become clearer by driving home an example or more than one example.

Before we bring a new novel example, we would like to bring to attention that every Bida’ which is wide spread among the Muslims, which the Mubtadia’ (people of Bida’) have no lack of, meaning the Mubtadia’ or those who regard Bida’ as good are never deprived of finding a text for their Bida’ in the Book or in the Sunnah, a general text which aids this section of the Bida’ that they establish.

Take for example: the Adhan al-Muhammadi (the Prophetic Adhan) which commences with ‘Allaahu Akbar Allaahu Akbar’ and ends with ‘La ilaha illAllaah’ all the Muslims acknowledge this reality. There  does not exist, and I hope that it does not exist, that a person, no matter how ignorant he is or misguided that he says that Bilal, Umar bin Umm Maktoom and Abu Mahdoorah used to say after saying ‘La ilaha illAllaah’ that they would say: as-Salat ala Rasool -Alayhi as-Salam (aloud).

This did not occur and I hope it does not occur, however along with this they use as an evidence against us – the callers to the Sunnah and to follow the Salaf and the Imams- the saying of Allaah Ta’ala: <<O you who believe! Send your Salat on (ask Allaah to bless) him (Muhammad), and (you should) greet (salute) him with the Islaamic way of greeting (salutation i.e. As-­Salamu ‘Alaikum).>>[17]

They say this is a general text, and they are truthful, it is a general text, because Allaah Ta’ala did not say send Salat in a certain place, or do not send Salat in a certain place, but rather send Salat generally.  So what is our reply to these people? [The reply is]the previous principle [‘It is not allowed to act upon general texts, which the Salaf did not act upon.’]

Now I will give you an imaginary example, because sometimes the imagination can broaden the horizons of thinking and cause to comprehend a reality which a person discusses. So we are now discussing that a generality in a specific section of which was not acted upon is not allowed to be acted upon.

[The example is] we say if a person were to enter a Masjid at the time of Dhur prayer for example, and a group of people enter along with him and each one went to a separate part of the Masjid wanting to pray two Rakat Sunnah or four Rakat Sunnah before the obligatory prayer, then  one of them says, O people lets pray [Sunnah prayer] in congregation and immediately uses as proof two Ahadeeth; ‘Allaah’s Hand is upon the Jama’ah’ and ‘Prayer in congregation is twenty five or twenty seven times better than prayer individually.’ Is this use of proof correct? Of course all of you will say no, even if there was – and Allaah forbid- a Mubtadia’ among you. Why? We have no reply [to their claim] except the same reply to [saying Salat aloud] after the Adhan, before the Adhan and increasing upon giving Salat. There are tens, hundreds even thousands of examples like this. So our reply is that if this was good they [the Salaf] would have preceded us in it.  If it was good to pray optional and prescribed Sunnah prayers in congregation and the Messenger had said: ‘Prayer in congregation…’ till the end of the Hadeeth, did not they [the Salaf] have a better understanding than us or not? They were more concerned than us to come closer to Allaah. Secondly, if they did not act upon [a deed] then this is an evidence that they did not take this understanding which you have understood. I think this principle has become clear.

Applying this issue [cutting the beard] to this principle; we know that in many Ahadeeth the ProphetsallAllaahu alayhi wa sallam said: ‘Trim the Moustache and grow the beard and differ from the Jews and Christians.’

This is an absolute text (Mutlaq). ‘Grow the beard’ is an  absolute text as we mentioned as an example earlier with the ‘prayer in congregation’, ‘Allaah’s Hand is upon the Jamah’ and as we gave an example with that Ayaah, <<O you who believe! Send your Salat on (ask Allaah to bless) him (Muhammad), and (you should) greet (salute) him with the Islaamic way of greeting (salutation i.e. As­-Salamu ‘Alaikum).>>[18]

Discussion Five

Shaykh said:

‘I have found it to be very, very important to especially bring to attention this point that it is not allowed to act upon a section from the sections of a general text of which the Salaf did not act upon, this is because they have a better understanding than us.

It is strange that I say all goodness is in following the Salaf and all evil is in what the Khalf innovated, and if it was goodness, they would have preceded us in it, but it does not enter into the hearts of our brothers.’[19]

Discussion  Six

Should we implement the principle ‘The consideration is with the narrator’s narration and not by his opinion’ in the issue of cutting the beard?

Questioner:

Some people present a doubt regarding the issue that a narrator of a Hadeeth is more knowledgeable of his narration than anyone else, they say that in this research of taking from the beard we implement another principle which is ‘The consideration is with the narrator’s Hadeeth and not by his opinion’, so how do we reply to this doubt?

The Shaykh:

‘Here, when an opinion opposes the narration as is [the example of] the  Hadeeth of Abu Hurairah.  Abu Hurairah narrated the Hadeeth of washing seven times, ‘If a dog licks your container then you must wash it seven times the first of which with soil.’ It is narrated in an Isnaad from Abu Hurairah  which contains a person whose name is Abdul Malik ibn Abi Sulayman, who  is from the narrators in Saheeh Muslim.  There is some sort of criticism about him, but I say this is from the aspect of information even though I am certain of his trustworthiness. He narrates from Abu Hurairah that Abu Hurairah himself said wash the vessel which a dog has licked three times, here O brother comes this principle, because this statement [of Abu Hurairah] contradicts the other [the Hadeeth of Abu Hurairah]. It is not possible to say that this statement of Abu Hurairah is a Tafseer (explanation) of the Hadeeth. As for the principle of general text and absolute text, then this is not like that principle.

Shaykh Continues:

We say O brother, if Ibn Umar used to take from his beard and lived in a society not like the societies of our time today, where there is no enjoining good, or forbidding evil, at their time it was totally the opposite, as soon as a person appeared to do something opposite [to the Sharia] you find some objection and disapproval from all angles. Then they will be informed of what is correct, this is if, one person were to do so, how about this issue, you have Companions Ibn Umar and Abu Hurairah, the Taba’een (successors to the Companions) ‘Atta ibn Abi Rabbah and al-Hasan al-Basri and  many others, this is from just one book ‘al-Musannaf’. What if we opened a book for example, ‘Shua’b al-Eemaan’ which was printed recently, we would find other Athaar (narrations).

Therefore, if we understand that taking from the beard is the Salafi Sunnah of                                 the best of the people at that time, then in this situation the principle, that the                               Hadeeth of a narrator precedes his opinion. In this situation of taking from the                                beard, then this is not an opinion.’[20]

Discussion Seven

The Shaykh said:

‘….. now we enter into the crux of the subject, actions of the Salaf. Here it is necessary for me to pause, our Dawa’ is not limited to the Book and the Sunnah, as is the Dawa of every Muslim, as it should be. However we want to say that our Dawa is established by the Book, the Sunnah and the Manhaj of the Salaf as-Salih. Why? Because if it was not for the Salaf as-Salih we would not have been able to understand our religion precisely and this is why the Islamic Jama’at -old and present time – have separated into groups and parties. <<each group rejoicing in its belief >>[21]  as Allaah has mentioned in the Noble Qur’aan.

I say, why is this? Because the Islaamic groups did not rely upon that what the Salaf as-Salih were upon and they took the Tafseer (explanation) of the texts according to their whims and desires, so they fell into confusion and extreme contradiction. They separated, as we mentioned into groups and parties. As for us, then we say we are Salafis, we see how the Salaf as-Salih used to understand the Sunnah of the Messenger, with its three divisions, his statements, actions and allowances and we follow that path.

Is it upon us to limit ourselves with this limitation [understanding of the Salaf] and act upon the Sharia’? We say how can we not! Allaah Ta’ala said: <<And whosoever contradicts and opposes the Messenger after the right path has been clearly shown to him and follows other than the path of the believers.  We shall keep him in the path he has chosen and burn him in Hell – what an evil destination. >>

Therefore, opposing the path of the believers is the same as opposing the Sunnah of the Messenger of Allaah -Alayhis Salaam- because the intent of following them is that they directly saw the Messenger and they conveyed to us the Sunnah of the Messenger. They were his Companions, then those who came after them, then those who came after them, as is mentioned in the authentic Hadeeth. So when we say the Book, the Sunnah and upon the Manhaj of the Salaf as-Salih, taking this from the Ayaah and the Hadeeth of al-Irbaad bin Sareeyaa, ‘upon you is my Sunnah and the Sunnah of the rightly guided Khulafa’.

Also taking from the Hadeeth of Anas bin Malik & Muwaweeyah and others:

‘and my nation will split up into 73 sects all of whom will be in the fire except one.

The Companions asked, ‘Which one O Messenger of Allaah?’

“What I am upon and my Companions are upon.”

Now we return [to the issue], we do not have a single Hadeeth not even a weak one like our Hadeeth which says that the Prophet sallAllaahu alayhi wa sallam used to take from his beard from its sides and length, we said it was weak. Nor does there exist a weak Hadeeth that the Messenger did not take from his beard. There are those from the scholars now who say that the Messenger did not used to take anything from his beard, there is no origin for this Hadeeth at all. What there is, is the speech which says a general Hadeeth, ‘and grow the beard’. However, this generality is like the other generality upon which no action was done because of it.

Then we have in difference to the issue that it has not been conveyed that the Messenger used to take from his beard, which is that his Companions who witnessed him took from their beards, do you think that these Companions would oppose the Messenger while they narrate the Hadeeth of the Messenger, ‘and grow the beard’? No they do not oppose the Messenger. It is a widespread mistake here and in other issues, which is a two- fold mistake, you previously narrated from Ibn Umar that when he used to perform Hajj or Umrah he would take from his beard.  This is an authentic narration, but it is not unrestricted, meaning did he only do that in Hajj and Umrah? No, he used to take from his beard even in other than Hajj and Umrah.

Then there is a second widespread mistake that it was only Ibn Umar who took from his beard, this is also a mistake, since it is also authentic from Abu Hurairah, that he would also take from his beard. It is not just this, but rather it is authentic from Ibraheem bin Yazeed an-Nakha’ee and he is from the Taba’een (successor of the Companions) who said: ‘they used to take from their beards’. ‘They used to take….’ who are ‘they’ who used to take? The Companions of the Messenger – alayhi as-Salaam.  There are no texts (narrations) which oppose these texts whatsoever. Therefore, the guidance of the Salaf is not is to let the beard grow (completely) like we see some of those who preceded of [ignorant] worshippers . . . . . and there is no way for us to know the likes of this except by way of the Companions of the Messenger. From among the Companions of the Messenger was Ibn Umar who was the most concerned with following the Messenger, so much so that he would follow the Messenger even in the matters of the Messenger’s habits – and these issues are well known to you. ‘

 

11

A Meeting With the Shaykh

My cutting the beard after the fist

By Abbas Abu Yahya

After having been guided to follow the Sunnah of the Prophet sallAllaahu alayhi wa sallam I began to grow my beard, and while taking a literal understanding of the Hadeeth: ‘grow the beard and trim the moustache’ I would not trim my beard rather I let it grow.

My beard had reached past my navel. During my first Umrah trip I encountered a student of knowledge who began to question the reasons for the extra long length of my beard. So I reminded him of the Sunnah -as I had understood it – and he promptly informed me that there were Companions of the Prophet sallAllaahu alayhi wa sallam who would trim their beards after a fist long.

He mentioned many of the proofs, for example from the books of Hadeeth and that Ibn Hajr mentions that 12 or 14 of the Companions trimmed their beards after the fist. However, even with all this evidence my heart needed contentment and I needed to hear this from a scholar.  Here he dropped a bomb and said even Shaykh Albaani holds this opinion.

With this I could not be content without actually asking this question face to face.  So began a journey for seeking knowledge. Allaah had favoured me out of His Mercy,  that the following day of the night of which I had arrived in the Hashmite Kingdom of Jordan, there was going to be a gathering with the Shaykh and we had been given an invite.

The following is what took place in that memorable gathering.

To set the scene, I was being driven to a gathering with the Shaykh, we headed towards Amman on a Friday morning,  around 8.30 – 9.00 o’clock,  the weather was nice and warm as it was summer time.  We drove off the main highway down a side path surrounded by very tall trees, and at the end of the track was a small farm house, getting out of the car I recognised that famous sweet voice and an amazing smile appeared on my face which contrasted with the nice bright summery morning.

I rushed into the main room where everyone was gathered, sitting tightly squeezed together, and found a place amongst the people and there was the Shaykh of Hadeeth sitting on a large arm chair with his legs on a footstool, covered with a blanket due to rheumatism. The excitement was exhilarating, unfortunately being unlettered in the Arabic language, I could not understand anything, and having been sleep deprived my energy level began taking its toll.  I commented to myself, you came all this way and you’re sitting in front of a scholar of the highest calibre and you’re falling asleep!! You need to go outside, this is shameful!!

I picked up the courage when the Shaykh was interrupted and dived outside, the scene was beautiful, picturesque,  there I was sitting on the veranda on a nice warm summer’s day listening to that beautiful Arabic tone and as far as the eyes could see, were olive trees lining the earth in front of me. A funny thing happened that Abu Layla – who records the Shaykh’s sittings came out and asked me a question to which I replied in my pigeon Arabic ‘Maafee Arabee’ (no Arabic). Then he quoted the Hadeeth of the Angels sitting in gatherings of knowledge, and I understood the Arabic word for Angels,  so I ventured back in.

Anyhow, or the story continues, after Jummah we had returned to the farm house but now the venue was outside in the veranda,  and the Shaykh begins by asking me,  ‘Are you from the Jamiat Ahl ul Hadeeth of Pakistan?’ I replied, ‘No,  I’m not with them.’ (There was a translator on hand).

The Shaykh continued by saying: ‘They, like our brothers in Saudi hold the opinion that it is not permissible to trim the beard after a fistful, and they are mistaken in this,  since Ibn Umar trimmed his beard after the fist,  either in Hajj or Umrah.’

I quickly asked: ‘O Shaykh is this not regarded as his Ijtihaad since he opposed the Hadeeth[23]?’

He answered very cleverly: ‘Who is more knowledgeable about the Hadeeth, you or Ibn Umar?’

I answered bewildered: ‘Ibn Umar – RadhiAllaahu anhu – without doubt!!’

The Shaykh followed up to my amazement: ‘Ibn Umar was the narrator of the Hadeeth, ‘grow the beard and trim the moustache.’ I was dazed, it hadn’t even crossed my mind, that’s why he’s the Shaykh.

He continued: ‘there’s a principle that the narrator of the Hadeeth is more knowledgeable about the narration than anyone else. And Ibn Umar narrated this Hadeeth.

Another thing, imagine Ibn Umar did this action in Hajj or Umrah imagine he was surrounded by companions.  They are not like us that if they see something opposing the Sunnah that they would remain silent, but we do not have a single narration of anyone opposing Ibn Umar.’

Here, I was convinced I did not require any more proof. I had been given many more evidences while visiting Saudi. However, I needed clarification of the foundational principle, so I asked: ‘Shaykh are you saying that we can’t follow the Hadeeth except by the understanding of the companions?’
He answered : ‘ Of course!!’

Here it was the clear Salafi Manhaj had been well and truly laid out.

There were five or six others in this gathering, students of knowledge and Imams of Masajid, who had long beards, Abu Layla had passed a pair of scissors around and they began trimming their beards after a fist while saying we have heard and we obey.

The scissors were passed to me and at the same moment the food was brought in, Abu Layla looked at me and I indicated after we’ve eaten.

After having shared food with the shaykh I went to wash my hands and as I looked up from the basin into the mirror I saw Abu Layla standing behind me with his scissors,  like a psychopathic murderer! !

After I had trimmed my beard -which I had not trimmed for seven years or so – we went back to the gathering and Abu Layla announced to the Shaykh that I had cut my beard,  the Shaykh heartedly said Mubarak! !

[This incident took place in Jordan in the year 1992]

 

12

Conclusion

The overwhelming evidence shows – and Allaah knows best – that the correct understanding of the Hadeeth which command the growing of the beard have to be understood with the understanding of the first three generations.

Shaykh Albaani said:

‘Ibn Umar – in regards to him narrating the Hadeeth – it is possible to say:

The narrator knows more about what he narrates than anyone else, especially since some of the Salaf are in agreement with him with taking from the beard as has preceded, without anyone from the Salaf opposing Ibn Umar, from what we know. And Allaah knows best.’[24]

How excellent was the saying of the poet:

Every good is in the following of the Salaf * and every evil is in the innovations of the Khalaf[25]

سُبْحَانَكَ اللَّهُمَّ وبَحَمْدكَ أشْهدُ أنْ لا إلهَ إلا أنْتَ أَسْتَغْفِرُكَ وأتُوبُ إِلَيْكَ

All Praise belongs to Allaah, may His peace and blessings be upon our final Prophet Muhammad, his family, his companions and all those who follow his guidance.

[1] [From ‘ad-Durr fee Masa’il al-Musttalah wal Athar’p.238]

[2] [al-Muntaqa Sharh al-Muwatta 4/367]

[3] [Ibn Haani in his ‘Masail (2/151)]

[4] [From ‘al-Istidhkaar’ 4/317]

[5] [From: ‘Sharh al-Umdah’ 1/236]

[6] [From: ‘Mufhim’ 1/512]

[7] [From: ‘Akbaar al-Hamqa wal Mughafileen’ p.7]

[8] [‘Tareekh Baghdad’ 8/29-30 No. 4079]

[9] [Ikmaal al-Mualim 2/36]

[10] [Sharh al-Bukhari (9/147)]

[11]  [al-Insaaf 1/121]

[12] [Musannaf 8/356]

[13] These discussions with the Shaykh were translated and amended for readability whilst adhereing to the meaning of the Shaykh’s wording.

[14] [Summarised from ‘Silsilah Huda wa Noor’ Tape No. 42]

[15] [Summarised from ‘Silsilah Huda wa Noor’ Tape No. 496]

[16] [Summarised from ‘Silsilah Huda wa Noor’ Tape No. 526]

[17] Soorah Ahzaab: 56

[18] [Summarised from ‘Silsilah Huda wa Noor’ Tape No. 526]

[19] [Summarised from ‘Silsilah Huda wa Noor’ Tape No. 663]

[20] [Summarised from ‘Silsilah Huda wa Noor’ Tape No. 663]

[21] [23:54]

[22] [Summarised from ‘Silsilah Huda wa Noor’ Tape No. 702]

[23] [fn: ‘grow the beard’]

[24] [Silsilah Ahadeeth  ad-Daeefah vol. 11 no. 5453]

See Page 18 article

[25] The transliteration of which is: ‘Kullu khairin fee ittiba’ man Salaf * wa Kullu Sharrin fee Ibtida’ man Khallaf’ (T.N.)

Posted with Permission

Visit the Blog of Abbas Abu Yahya hafidhahullaah
https://followingthesunnah.wordpress.com

The Beard…Why? – Sheikh (Dr) Muhamad Ismaa’eel / Dr. Saleh as Saleh

The Beard…Why?
Author: Sheikh (Dr) Muhamad Bin Ahmad Bin Ismaa’eel

Translated by Dr. Saleh As-Saleh (rahimahullaah)
د/صالح الصالح
Daar Al-Bukhari Publishing & Distribution

This work is a an abbreviation of the original book entitled
“The Evidences That Beard Shaving is Haraam (Islamically Unlawful)”.

Read the Pages 1 – 29 in the below PDF Document

The Three Letters – The Beard, Isbaal , Smoking – Dr Saleh as Saleh [PDF]

Source: Understand-islam.net

Contents

The Growing of the Beard Is

  • 1-Obedience
  • 2-Prophet Muhammad’s (Sallallaahu alaihi wa sallam) Sunnah
  • 3-The Human Fitrah
  • 4-The Sunnah (Way) of The Prophets
  • 5-The Way of The Believers
  • 6-Rujoolah (Manhood) & Fuhoolah (Potency & Excellence)
  • 7-Beauty & Honor

Shaving The Beard is

  • 1-Disobedience
  • 2-Extremism & Deviation From The Guidance of Allaah’s Messenger (Sallallaahu alaihi wa sallam)
  • 3-An Alteration of Allaah’s Creation
  • 4-A Resemblance of The Kuffar
  • 5-Taking The Similitude of Women
  • 6-Humiliation
  • 7-Deformation

Read the Book below:

Introduction

All praise is due to Allaah, the One who gives might to whoever obeys and fears Him; the One Who humiliates whoever ignores His command and disobeys Him [3] (سبحانه و تعالى).  May the Salah [4] and Salaam (peace) of Allaah be upon His Messenger, the believers from his family, and all of his companions, all of whom had their desires in line with the Prophet’s guidance.

This work is a an abbreviation of the original book entitled “The Evidences That Beard Shaving is Haraam (Islamically Unlawful)”. I have restructured the book into a more appealing format that is suitable to all readers. I ask Allaah (سبحانه و تعالى) to accept this work and make of it a universal benefit in this World as well as (a prevailing one) on the Day of Recompense when:

{..Neither wealth nor sons will avail, except him who brings to Allaah a clean heart (from Shirk [5] and hypocrisy.} (Qur’aan 42:88-89)

And all Praise is due to Allah.

[3] سبحانه وتعالى :Subhanahu Wata’aala, Most Glorified and Most High is He.

[4] The Salah of Allah upon His Prophet, Muhammad, is His mentioning of the Prophet’s name and his praise before the angels who are close to (but below) Allaah, the most High. The angels as well as all believers are asked to make Salah on the Prophet. Allah (سبحانه و تعالى) says:

“Allah sends His Salah (Graces, Honors, Blessings, Mercy, etc.) on the Prophet (Muhammad) and also His angels too (ask Allah to bless and forgive him). O you who believe! Send your Salah on (ask Allah to bless) him (Muhammad), and (you should) greet (salute) him with the Islamic way of greeting (salutation i.e., As-Salamu ‘Alaikum).”(Qur’an 33: 56).

This invocation of Salah and Salaam and what it means is abbreviated : sallaa Allaahu ‘aleihi was sallam.

[5] Shirk: to associate anything and/or anyone in the worship of Allaah.

THE GROWING OF THE BEARD IS:

1-Obedience

Allaah (سبحانه و تعالى) says:

{It is not for a believer, man or woman, when Allaah and His Messenger have decreed a matter that they should have any option in their decision.} (Qur’aan 33:36)

{And let those who oppose the Messenger’s (Muhammad صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) commandment (i.e. his Sunnah, legal ways, orders, acts of worship, statements, etc.) (among the sects) beware, lest some Fitnah [6] befall them or a painful torment be inflicted on them.} (Qur’aan 24:63)

One of the commands of the Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) is the order to grow beards. Ibn ‘Umar [7] (رضي الله عنه), one of the companions of the Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم), related that:

The Messenger of Allaah (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) ordered [8] us to:
trim closely the mustache and to let the beard grow.” [9]

[6] Fitnah: disbelief, trials, afflictions, earthquakes, killing, being over-powered by a tyrant, etc.

[7] (رضي الله عنه): Radiya Allahu Annhu i.e. May Allaah be pleased with him.

[8] The wording of the command came as, “let grow, spare, let go, and bring to its full extent”. All are in the command form.

[9] Saheeh Muslim: The authentic book of hadeeth collected by Imam Muslim, V.1, hadeeth # 499 (English translation published by Dar Al-Arabia, Beirut, Lebanon).

Abu Hurayrah (رضي الله عنه) reported that the Messenger of Allaah (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) said:

“Trim closely the mustache, and grow the beards, and oppose the Magians (Persian fire worshippers).” [10]

On one occasion, when the Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) received two of Kissra’s [11] emissaries, he disliked to look at them when he saw that they were shaven and with grown mustaches. He (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) said:

“Woe to you! Who ordered you to do this? They said: “Our Lord (meaning their Kissra)”. The Messenger of Allaah (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) then said: “But my Rabb (Allaah) ordered me to let my beard grow and to trim my mustache.” [12]

The imperative wording in the Prophet’s statement indicates that it is obligatory to comply with the command, and as such, the one who complies will be rewarded and the one who does not is subject to punishment (i.e. as Allaah سبحانه و تعالى wishes).

[10] Saheeh Muslim, V.1, hadeeth # 501.
[11] Kissra: Khosru, a Persian King. Kissra is a designation of the Persian kings in general.
[12] The author said that the hadeeth is hasan: “good”.

2-Prophet Muhammad’s Sunnah

Allaah, Glorified in His Majesty and Might, says:

Indeed in the Messenger of Allaah (Muhammad صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) you have a good example to follow.” (Qur’aan 33:21)

We sent no Messenger but to be obeyed by Allaah’s leave.” [13] (Qur’aan 4:64)

The Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) said:

The best of guidance is that of Muhammad [14] صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم

It is confirmed that in his natural constitution, the Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) had a thick and great beard. The companion Anas (رضي الله عنه) said,

“The Prophet’s beard filled from here to here (i.e. on the Prophet’s face)”, while moving his hand across his cheeks.” [15]

The Sahaabah (the companions رضي االله عنهم) were able to know that the Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) was reciting (i.e. Qur’aan) in ‘Asr (afternoon) and Thuhr (noon) prayers by “the movement of his beard” [16].

“Whenever the Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) performed ablution, he took a handful of water, and, putting it under his chin, made it go through his beard [17], saying: This is how my Rabb (Allaah) commanded me.” [18]

[13] Mujaahid, one of the great scholars of Tafseer said that “No one will obey them (i.e. the Messengers) except through the success grantred by Allaah.”-reported in the Tafseer of The Noble Qur’aan by Ibn Katheer, Surat An-Nissaa’, ِAayah 64. “Allaah’s Leave” is also interpreted to mean: “Alaah’s Knoweledge”, reported in Imam Ash-Shawkanee’s Tafseer, the Summarized Version from Fath ul Qadeer, by Muhammad Suleiman Al-Ashqar.

[14] Saheeh Muslim, V.2, hadeeth # 1885.

[15] Reported by Ibn as-Saakir in his famous book of history known as “Tareekh Ibn as-Saakir”.

[16] Collected by Al-Bukhari in his collection of hadeeth known as Saheeh Al-Bukhaaree, V.1, hadeeth # 727 and 728 (English Translation, Dar Al-Arabia Publications, Beirut, Lebanon).

[17] This method is called تخليل takhleel, which means to comb the beard with wet fingers.

[18] An authentic hadeeth collected in Saheeh Al-Jaami’ (Arabic) # 4696; Published by Al-Maktab Al-Islaamee, Beirut, Lebanon, 1988 Edition, Third Print.

In fact, there are many other collections of Ahaadeeth (sing. Hadeeth) confirming that the Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) had a great beard. How astonishing are those who claim to love the Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) while actually they do not love his figure, but rather prefer the look of his enemies (i.e. by being shaven) [19], when Allaah (سبحانه و تعالى) made it clear that:

“Say (O Muhammad صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم to mankind): ‘If you (really) love Allaah then follow me (i.e. Qura’an and Sunnah), Allaah will love you…'” (Qur’an 3: 31)

The love that does not entail its holder to follow and imitate the beloved, is only a claim of love and not true love [20]. One of the Sahaabah رضي االله عنهم said: “While I was walking in Madeenah, a man behind was saying: ‘Lift up your Izaar [21], for it is more pious and makes it (your Izaar) last longer.’ [22] I turned (towards him), and he was the Messenger of Allaah. I said: ‘O Messenger of Allaah it is only a simple Burda [23] (i.e. one would not think of it as a source of pride and arrogance nor to consider piety and elegance when it comes to wearing it.).’ The Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) responded: “Don’t you have an example in me?“. I looked (at him) to find that his Izaar extended to the middle of his legs (only) [24]

[19] This does not reflect a true love of the honorable look of the Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم), especially when it is known that he (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) commanded the Muslims to grow their beards.

[20] The following of the Prophet’s way is the thing that is beloved to Allaah. This applies to every matter, even though it may not be obligatory, because the one who loves the Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) does not differentiate between what is obligatory and what is not; He followes the beloved because of his love for him. So, how should we view it when the matter is known to be obligatory, as it is the case with the growing of the beard?

[21] A garment that covers the lower half of the body.

[20] Isbaal is to wear garments that extend below the ankles. This is absolutely prohibited as confirmed in many authentic Ahadeeth. See Special Section on Isbaal.

[23] A black square garment wrapped around the body.

[24] A good hadeeth supported by other narrations as mentioned by the author.

The question raised to the shaven: What would your response be if you start offering excuses to Allaah’s Messenger (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم), when he is telling you: “Don’t you have an example in me?”

3-A Human Fitrah [25]

Allaah (سبحانه و تعالى) says:

“So set you (O Muhammad صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) your face towards the religion of pure Islamic Monotheism (Haneefan): i.e. to worship none but Allaah Alone. This is the Fitrah with which He has created mankind. No change let there be in “Khalqi-illah:, i.e. the religion of Allaah and all that is related to it as explained by Qur’an and Sunnah.” (Qur’aan 30:30)

It means, “set your face towards Islam and continue on this Deen which Allaah ordained for you as part of the Haneefiyah (The belief in the Oneness and Uniqueness of Allaah) way of Ibraheem (Abraham). In addition, you are holding to your sound Fitrah with which Allaah has created mankind; It is the natural inclination to know about Allaah and to worship Him alone, in addition to other natural associated characteristics.”

The Mother of the Believers, ‘Aisha ,رضي االله عنها said that the Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) said:

“Ten are the acts of Fitrah: clipping the mustache, letting the beard grow, using as-Siwaak [26], snuffing up water in the nose, cutting the nails, washing the finger joints, plucking the hair under the armpits, shaving the pubes, and cleaning one’s private parts with water. The narrator said, ‘I have forgotten the tenth, but it may have been rinsing the mouth.'” [27]

[25] Fitrah: The natural state of submission to The Creator, Allaah. Man is born on this state of Fitrah.
[26] As-Siwaak: A piece of a branch or a root of a tree called al-Araak used as a tooth-brush.
[27] Collected by Muslim in his Saheeh, V.1, hadeeth # 502.

The Fitrah is the state upon which the creation of Allaah’s bondsmen has been initiated. He implanted within their nature, its execution, an inclination towards it, and a tendency to like it; He brought them to dislike what contradicts it. In fact, if a man abandons the qualities of Fitrah, his feature will no longer be like that of human being,-then how should one from amongst the common people of Islam, the Deen of Fitrah, be?!

The person on a straight Fitrah which is not spoiled by the influence of the surrounding environment, keeps inclined by his nature to dislike anything of his body that is not part of its natural beauty. He is also inclined to like the created characteristics of Fitrah, even in the absence of any revealed legislation concerning them. So, how about when they came within the Laws revealed to all of the Prophets from Allaah?

As-Suyuti, may Allah’s Mercy be upon him, said:

“The best that has been said about the explanation of Fitrah is that it is the old Sunnah (way) chosen by the Prophets which is in agreement with (all) the revealed Laws, thus, indicating that it is a matter upon which they have been created.”

4- A Characteristic Feature of the Prophets

The Fitrah, as explained above, is the Sunnah of the Prophets. Allaah (سبحانه و تعالى) says:

“And (remember) when the Rabb (Allaah) of Ibraheem (Abraham), tried him with (certain) Kalimaat (commands), which he fulfilled.” (Qur’aan 2:124)

Ibn Abbaas (may Allaah be please with him and his father) explained in an authentic report, that the Kalimaat which Allaah tried Ibraheem with, were the qualities of the Fitrah.

The Qur’aan clearly mentions that Prophet Haroon (Aaron: may Allaah’s peace be upon him) had a grown beard. Allaah (سبحانه و تعالى) told about Haroon’s response to his brother, Prophet Moses:

He (Haroon) said: ‘O son of my mother! Seize (me) not by my beard, nor by my head!‘ “(Qur’aan 20:94).

Had he been shaven, Moses would have not tried to seize him by his beard!

In Soorat al-An’aam after mentioning the names of several Messengers including Ibraheem and Haroon, Allaah (سبحانه و تعالى) says:

“Those (Prophets and Messengers) are they whom Allaah has guided. So follow their guidance.” (Qur’aan 6:90)

Allaah ordered our Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) to follow the path of the Messengers before him, and this is extended to us, because the command to the exemplar is a command to his followers. Allaah, Most Exalted, says:

“Indeed in the Messenger of Allaah (Muhammad صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) you have a good example to follow…”(Qur’an 33: 21)

Naturally the beard is one example (as well as a command) for us to follow.

5- The Way of the Believers

Allaah (سبحانه و تعالى) says:

“You (true believers in Islamic Monotheism and real followers of the Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) and his Sunnah) are the best of the peoples ever raised up for mankind.” (Qur’an 3: 110)

He (سبحانه و تعالى) also says:

“And follow the path of him who turns to Me in repentance and obedience.” [28] (Qur’aan 31:15)

The Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) said:

“The best people are the people of my generation, and then those who will follow (come after) them, and then those who come after the latter.” [29]

He (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) also said:

“Keep to my Sunnah and that of al-Khulafaa’ ar-Rashidun (rightly-guided Caliphs). Bite on it with your morals. And beware of innovations (in religion), for every invented matter (in religion) is a Bid’ah [30]-[and every Bid’ah is a Dalalah and every Dalalah is in Hell-Fire.] [31]

It is confirmed that Al-Khulafaa’-ar-Raashidun [32] and others from the Sahabah and at-Taabi’een (those who followed the path of the Sahabah) had great beards.

Abu Bakr As-Siddeeq (رضي الله عنه) had a “thick beard”; Omar (رضي الله عنه) had a “fully grown beard”, and Uthman (رضي الله عنه) had a “great beard”. Ali (رضي الله عنه) had a “wide beard that covered (the area) between his shoulders”.

[28] This is Part of the recommendation of Luqmaan to his son. Luqmaan was a righteous man to whom Allaah gave Hikmah (Guidance towards proper understanding, approach, and judgment).

[29] Collected by Al-Bukhaaree in his Saheeh, V.8, hadeeth # 652, Muslim in his Saheeh, V.4, hadeeth # 6150-6159, Ahmad, and at-Tirmithee.

[30] An authentic hadeeth related by Abu Daawood, Ahmad, Ibn Maajah, Al-Haakim, and at-Tirmidhee.Sheikh Nassir-ud-Deen Al-Albaanee further confirmed its authenticity.

[31] From a hadeeth by Jaabir (رضي الله عنه) collected by Muslim, An-Nasaa’ee and others.

[32] Al-Khulafaa’ -ar-Raashidun, the title given to the first four Caliphs in Islaam.

Those were the most wise people of this Ummah according to the general consensus of its scholars. After them came righteous followers and truthful fighters in the cause of Allah who took over the treasures of Kissra [33] (of Persia) and Caesar (of the Romans), the earth’s Eastern and Western regions yielded to them and no one amongst them was shaven.[34]

[33] Kissra: Khosru, a Persian King. Kissra is a designation of the Persian kings in general.

[34] One of the supplications of the believing slaves of The Most Beneficent is:

“And make us leaders for the Muttaq’een (i.e. the pious and righteous persons who fear and love Allaah much). “ (Qur’aan 25:74)

Some of the scholars commented on the above ِAayah, saying: “make us followers to those before us (from the Muttaq’een) so that we may fit to become good examples for those who come after us”. There is no related report about anyone from as-Salaf us Salih (righteous predecessors from as-Sahabah, atTaabi’een, and those who righteously follow their path) that he shaved his beared, a matter which they considered not permissible. Had it been a good thing to do, they would have gone to it first, before us! That is becuase they had not left any trait of good except that they had hastened to do. In his book, Maratibul Ijmaa’ (lit. The Levels of Consensus), Imam Ibn Hazm, may Allaah’s Mercy be upon him, said:

“They (i.e., as-Salaf us Salih), agreed that shaving off all of the beared is a Muthlah (alteration of Allaah’s creation) (and thus) it is not permissible”. Shayekhul IslaamIbn Taymeeyah said: “According to the authentic Ahadeeth, the shaving of the beard is forbidden, and no one (from the scholars) permitted it.”

If you search across the entire length and width of the pages of the Islamic history, you will not find anyone amongst the scholars of guidance and Masabeeh-ud- Dujaa (people who were like lamps that dissipated darkness), who used to shave his beard. This Dalalah (straying from the right path by shaving the beard), was leaked to us and was “relished” by some Muslims who came in touch with the Kuffar when the latter occupied our land, or, when they (some Muslims) moved to the countries of the Kuffar and their minds became “occupied” by them. Thus they turned away from the guidance of their righteous predecessors, and, instead, followed other than the believers’ path, Hathwa Al-Quthati bil Quthati [35]. They became afflicted by the ways of the Christians and Jews, “braiding them” (i.e. tracing and adopting their practices) inch by inch, and yard by yard!

[35] Al-Qutha, the feather of an arrow. Al-Quthati bil Quthati, the feathers are very similar and successive in their orientation on the arrow. This parable is to emphasize the following and the copying of the deeds of the non-believers. The Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) gave this parable as well as another parable, saying:

“You will follow the practices of those who were before you, inch by inch and yard by yard; so much so that if they were to enter a hole of a Dhabb (a desert animal that looks like a lizard but bigger in size), you would also follow them”. We said: ‘O Allaah’s Messenger (do you mean) the Jews and Christians?’ He replied: “If not them, who else?”

This hadeeth was collected by Al-Bukhaaree, Saheeh Al-Bukhaaree, V.9, hadeeth # 422. Similar narrations were collected by Muslim, Ahmad, Ibn Maajah and others.

6-Rujoolah (Manhood) and Fuhoolah (Potency and Excellence)

Allaah has created human males and females and made the hair a shared characteristic amongst them, except in some places like the beard and the mustache, where He made the hair growth a distinction between a man and a woman. For a man to put on a woman’s clothes (in imitation), is less profound than imitating her by having his beard shaved, because the beard is the apparent difference and the clear distinctive feature between a man and a woman. [36]

[36] Medically it is known that the growth of the beard on the male’s face is one of the effects of the male hormone known as Testosterone. Diseases that may occur to some patients causing a decrease in ar-Rujoolah (demasculinization), is accompanied by a loss of the beard’s hair on the man’s face. If this hormone is injected in a female it would lead to a loss in femininity (Defeminization) and an appearance of the syptoms of Istirjaal (Virilization) or (Masculinization). Most apparent of these syptoms is ash-Sha’raaniyeeyah (Hirsuitism) ,الشعرانية where there is an abundant growth of hair in places where there is no normal hair growth, like that of beard and the mustache.

Allaah (سبحانه و تعالى) have made it permissible for men and women to wear clothes that best fit their Fitrah.

Islaam permitted gold and silver to be used by women for beautification purposes, while it prohibited them for men because they are not suitable for the perfection of manhood. As much as it is a beauty for a woman to have no mustache and a beard on her face, the beauty, respect, dignity, and reverence of a man lies in having a beard and a mustache.

7-Beauty and Honor

Allaah (سبحانه و تعالى) says:

And indeed we have honored the children of Adam..” (Qur’aan 17:70)

Some scholars said that: “part of His honor to the offspring of Adam, is creating them on the best and most beautiful forms. Other scholars considered that the beards for men and the lock for women are examples of His honoring. Indeed, Allaah, the Exalted, says:

“[Our Sibghah (religion)] is the Sibghah (religion) of Allaah (i.e. Islaam) and which Sibghah (religion) can be better than Allaah’s…” (Qur’aan 2:138).

“This Sibghah is Islaam, and it is the Fitrah upon which mankind are created, as indicated by many of the Mufassireen (scholars of Tafseer). Part of this Fitrah is the form of man itself.” [37] Allaah, Most Glorified in Might and Majesty, said:

“Verily, We created man of the best stature (mould)” (Qur’aan 95:4)

“O man! what has made you careless concerning your Rabb (Allaah), the Most Generous? Who created you, fashioned you perfectly, and gave you due proportion, In whatever form He willed, He put you together.” (Qura’an 82:6-8)

“The work of Allaah, Who perfected all things…” (Qur’aan 27:88)

The Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) said:

“All of the creation of Allaah is perfectly beautiful.” [38]

[37] Translators note.

[38] An authentic hadeeth collected by Ahmad & at-Tirmithee and reviewd by Shayekh Nassir-ud-Deen AlAlbaanee in his book Silsilat al-Ahadeeth as-Saheehah, hadeeth # 1441 (Arabic Text).

The stature and the fashion of our creation is a Ni’ma (blessing) and honor from Allaah (سبحانه و تعالى). There is no doubt, that the shaving of the beard is a denial of this Ni’ma and a retraction from the Sunnah of the Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) whose guidance is the best of guidance. It is also a degeneration to the level of the Kuffar whom the evils of their deeds seem pleasing to them, and thus came to anticipate that perfectness and civilization can be realized when the major apparent distinctions between men and women are eliminated![39]

The degree of exaltation of the greatness of beard-growing by the scholars of Islaam reached to the extent that Imams like Abu Haneefah, Ahmad, and Ath-Thaw’ree said: “If the beard is ‘victimized’ by completely shaving it, and it does not grow again, then the offender has to pay a full Diy’ah [40] as if he, himself, killed the beard-owner”. Ibn Al-Muflih (may Allaah’s Mercy be upon him) explained that: “This is so because he (the offender) had removed the intended purpose of beard-growth. This is the same as if he would remove the sight of the eye.”

The Ansaar [41] spoke highly of a man by the name of Qayes bin Sa’d, saying: “How good is cheif Qayes, for he is a brave and an honorable man! But he had no beard. Verily! by Allaah if the beard could be bought by Daraahim [42] we would buy him one to complete his manhood!”

A member of the clan of Banee Tameem, from the family of Al-’Ahnaf bin Qayes, said: “I wish that we buy Al-’Ahnaf a beard for twenty thousand (of the available currency)”! He did not mention anything about Al-Ahnaf’s Hanafah [43] and ‘Awarah,[44] instead he pointed that his displeasure was because Al-Ahnaf did not have a beard. In fact, wise men look at the man without a beard as someone “defficent, incomplete, of low rank, etc.”

[39] On Monday october 29, 1993 a group representing the European Airline Industry issued a warning to the British Airways calling the British airliner to stop executing a policy in which women are assigned separate seats on its flights to and from Saudi Arabia. The airliner explained that its decision is for the comfort of its passengers. The European group considered this as a promotion of “uncivilized” practices and threatened that it will boycott the British Airways if it did not comply with their warning!

[40]Blood-money compensation.

[41]Ansaar, the Muslims in Madeenah who gave support and shelter to the Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) and his companions following their Hijrah (migration) from Makkah.

[42] A kind of Arabian silver coins.

[43] Distortion in the foot.

[44] Being one-eyed.

It is reported that the Justice Shurayeeh said: “I wish I could find for myself a beard for ten thousand (10,000) Dirhams”. How strange it is that some people of our times wish to pay large amounts of money to have their beards completely removed so that they don’t have to shave again!

Shaving The Beard Is:

1-Disobedience

Allaah (سبحانه و تعالى) says:

“And whoever disobeys Allaah and His Messenger, he has indeed strayed in a plain error.” (Qur’aan 33:36)

“And whoever disobeys Allaah and His Messenger, then verily, for him is the Fire of Hell, he shall dwell therein forever.” (Qur’aan 72:23)

As pointed out before, the Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) commanded the growing of beards and that it is forbidden to disobey the Prophet’s commands. Allaah تعالى says:

“And whatsoever the Messenger (Muhammad صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) gives you, take it, and whatsoever he forbids you, abstain (from it)! and fear Allaah. Verily, Allaah is severe in punishment.” (Qur’aan 59:7)

The Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) said: “And whatsoever I forbade for you abstain (from it)!” [45]

The Prophet’s command to let the beards grow necessitates saving the beards from shaving or shortening to the degree that it looks close to being shaven. It is so because the command to comply with something is in itself a prohibition against what contradicts it. The Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) said:

“Do not pluck out the gray (or white) hair because it is the light of the Muslim.” [46]

[45] Collected by Muslim in his Saheeh, V.4, hadeeth # 5818-5820, and by Al-Bukhaaree, Saheeh AlBukhaaree, V.9, hadeeth # 391.
[46] The author said it is a good hadeeth.

There is no difference whether the hair is plucked out from the beard or the head. Anas (رضي الله عنه) said: “It is disliked for a man to pluck out the white hair from his beard or his head.” [47] Actually, the one who shaves his beard dislikes the black as well as the white hair which is the light of the Muslim.

It is related that Omar (رضي الله عنه) and the Justice of Al-Madeenah, Ibn Abee Ya’laa, turned down the testimony of the person who plucks out the beard’s hair. Al-Ghazalee & An-Nawawee, may Allaah’s mercy be upon both of them said: “plucking out the beard’s hair when it is about to grow is a resemblance of the Murd [48] and is considered from the grave Munkaraat (wrong-deeds).”

2-Extremism and Deviation From The Guidance of Allaah’s Messenger (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم)

Allaah, Most High, says:

“He who obeys the Messenger (Muhammad صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم), has indeed obeyed Allaah, but he who turns away, then We have not sent you (O Muhammad صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) as a watcher over them.”(Qur’aan 4:80)

Since the Prophet’s Sunnah (verbally, practically, and qualitatively) calls for the growing of the beard, then shaving it is turning away from his sublime way and his honorable Sunnah. He (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) warned that:

“Whoever turns away from my Sunnah is not of me (i.e. not one of my followers).” [49]

“He who does an act which our matter (i.e. our religion) is not in agreement with, will have it rejected.” [50]

[47] Related by Imam Muslim.

[48] Murd (sing. Amrad), the boy with a sprouting hair on his mustache and who reached the age at which his beard would grow, but it is not visible.

[49] An agreed upon hadeeth collected by Muslim, Saheeh Muslim,V.2, hadeeth # 3236 and Al-Bukhaaree,Saheeh Al-Bukhaaree, V.7, hadeeth # 1, Ahmad and An-Nassaa’ee.

[50] Collected by Muslim, Saheeh Muslim, V.3, hadeeth # 4266.

“Whoever follows other than our Sunnah is not of us.” [51]

When Kissra sent two of his men to the Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) (as emissaries), they came in with their beards shaved and their mustaches grown, the Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) disliked to look at them, and said:

“Woe to you! Who ordered you to do this (i.e. to shave the beards and grow the mustaches)?” They said: “Our rabb (i.e. Master)-meaning Kissra.”.

Upon this the Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) responded: “But My Rabb (Allaah) Commanded me to let my beard grow, and to trim my mustache.” [52]

So, what about you, O shaved! What would your feeling be if the Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) would get hurt from looking at your face? In fact what would your reply be if he (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) turned away his honorable face from you, saying: “Woe to you! Who ordered you to do this?”

3-An Alteration of Allaah’s Creation

Allaah, Most High He is, says:

“No change let there be in the Khalq of Allaah” (Qur’aan 30: 30)

The Tafseer (explanation) of this Ayah is that the word “khalq” refers to the Fitrah, the creation on the state of belief in Allaah. The ِAayah, therefore, demands not to alter the state of belief in the Tawheed of Allaah, as well as all other qualities associated with the Fitrah.

[51]The author said it is a good hadeeth. Also mentioned as a good hadeeth in Saheeh Al-Jaami’ under #5439.

[52] The author said that the hadeeth is Hasan: “fine”, authentic but does not reach the category of Saheeh.

The alteration of this Fitrah is an obedience to Shaytan (Iblees, the Devil), and a disobedience to Ar-Rahmaan, Exalted in His Majesty. Allaah spoke about the plot of Iblees against man:

“And indeed I will order them to change the nature created by Allaah.” (Qur’aan 4:119)

The above Ayah is a clear text that the shaving of beards is a disobedience to Allaah and a change of the qualities of Fitrah. Any change of the nature of creation which Allaah and (or) his Messenger (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) did not permit [53] is forbidden. Implicit in the saying of Allaah : تعالى

“And He created you and made good your shapes.” (Qur’aan 64:3)

is the order that (Muslims) “must look nice and clean”. It is as if saying that:

“Allaah has created you in the best shape and most perfect from. So, do not alter His creation (through ways) that will make it ugly and distorted”. Or: “take good care of it by keeping it in a state that ensures the continuity of its beauty, and obey not the Shaytan’s command whereby he orders you to alter the creation of Allaah”.

The Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) warned women that:

“Allaah curses those ladies who practice tattooing and those who get themselves tattooed, and those ladies who remove the hair from their faces and those who make artificial spaces between their teeth in order to look more beautiful whereby they change the features created by Allaah.” [54]

[53] Not every change is considered a “change in the creation of Allaah”. Clipping the nails, shaving the head during Hajj at the end of the state of Ihraam, removing the pubic and armpit hair, circumcision, etc. are just some examples of changes that are not only permissable but are meritous, and Allaah’s knows best.

[54] Collected by Al-Bukhaaree, Saheeh Al-Bukhaaree, V.7 hadeeth # 822 and Muslim, Saheeh Muslim, V.3, hadeeth # 5301 and Ahmad.

The Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) mentioned the cause behind their curse: “changing the features created by Allaah”. Certainly, the curse is an evidence for the inviolability of changing Allaah’s creation. Therefore, the one who shaves off his beard for socalled “beautification purposes” changes the creation of Allaah, Glorified is He above every imperfection. Knowing that what is permitted for women regarding beautification is more than what is permitted for men, then with all the more reason the shaved falls under the threat of receiving Allaah’s curse. Shaving off the beard falls under the meaning of النَّمَصAn-Namass, which is removing the hair from the face or the eyebrows of women to look more “beautifil”. For men, it is even uglier!

4-A Resemblance of The Kuffar

Allaah (سبحانه و تعالى) says:

“Then we have put you (O Muhammad صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) on a plain way of (Our) commandment (like the one which We commanded Our Messenger before you (i.e. legal ways and Laws of Tawheed). So follow you that (Islamic Monotheism & its Laws), and follow not the desires of those who know not.” [55](Qur’aan 45:18)

The Ayah clearly calls for the dissociation from following the desires of those who don’t follow the command of Allaah’s Messengers. Their desires include their outward appearance and whatever they like from what is necessitated by their false religion, as well as everything associated with it. Therefore, agreeing to their desires means following their paths (of falsehood). We are ordered to be different from them. Allaah, Most High, says:

[55] According to the Tafseer of at-Tabaree as quoted in the Interpretation of the Meaning of the Noble Qur’an (English Translation by Taqi’-ed-Deen al-Hilalee; Published by Dar us-Salaam, P.O. Box 21441, Riyadh, Saudia Arabia 11475).

“Has not the time come for the hearts of those who believe (in the Oneness of Allaah-Tawheed) to be affected by Allaah’s reminder of the Truth, lest they become as those who received the Scripture (The Torah and The Gospel) before (i.e. Jesus) and the term was prolonged for them and so their hearts were hardened? And many of them Fasiqun (rebellious, disobedient to Allaah).” (Qur’aan 5716)

In the above Ayah, the text: “lest they become as those who received the Scripture”, is an absolute prohibition against imitating them. Ibn Katheer (in his Tafseer) said: “That is why Allaah forbade the believers from imitating them in any basic or minor matter.”

Part of the goals and objectives established by the Noble Qur’an and which were detailed and explained by Allaah’s Messenger (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) is to abandon the resemblance of the Kuffar in their deeds, sayings and desires. Allaah’s Messenger manifested these objectives in many of the branches of the Sharee’ah like Salaat, funerals, fasting, diet, dressing, etiquette’s and manners, habits, etc. Emphasizing this distinction, the Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) said:

“Whoever acts according to a Sunnah (way) other than our Sunnah is not from us.” [56]

The Jews in Madeenah realized these objectives and felt that the Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) purposely intended to be different from them in all affairs even the most private ones. They commented: “This man (i.e. Muhammad صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) does not want to leave anything we do without opposing us in it” [57].

He (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) also said:

“Whoever takes the similitude (in manners) of a certain people becomes one of them.” [58]

[56] A good hadeeth as refered to by the author. See F.N. # 42
[57] Collected by Muslim, Saheeh Muslim, hadeeth # 592.
[58] An authentic hadeeth collected by Abu-Dawood, Ahmad, and others.

Al-Hassan (i.e. Al-Basri) said: “Rarely a man imitates a certain people except that he would follow them (i.e. in this life and in the Hereafter)”. Some of the respected people from the Ansaar asked the Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) “O Messenger of Allaah, the people of the Book shave their beards and let their mustaches grow. He (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) said: “Clip your mustaches and let your beards grow and oppose the people of the Book”. He (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) also said:

“Oppose the Mushrikeen (polytheists): trim closely the mustaches and let the beards grow.” [59], [60]

In another hadeeth, the Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) said:

“Juzzoo [61] the mustache, let the beards grow, and oppose the Magians.”-reported by Muslim

[59] An agreed upon hadeeth collected by Muslim, Saheeh Muslim, V.1, hadeeth # 501, and by AlBukhaaree, Saheeh Al-Bukhaaree, V.7, hadeeth # 780.

[60] Its worth noting that the Mushrikeen at the time of the Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) had grown beards (see Saheeh Muslim, hadeeth # 1800-Arabic) because the Arabs did not change this beauty neither prior to or after the Revelation came down to the Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم). In fact, Islaam acknowledged this quality of the Mushrikeen. The Arabs may have continued on this quality following the sunnah (way) of Prophet Ibraheem, may Allah’s peace be upon him. Westeners continued to grow their beards until Peter, the King of Russia, spread the act of beard-shaving in Europe in the beginning of the seventh centuary. Later, many Muslims were influenced by this bad western way. As far as how the Muslims opposed the Mushrikeen, who had grown at the time of the Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) , it was done by triming what extended on the upper lips from the mustache .Whenever the Mushrikeen would shorten their beards, the Muslims opposed them by letting their beards fully grow. The opposition here, therefore, is in the description of the action itself. If the Mushrikeen would shave their beards, we would be (naturally) opposing them in the basic action itself, i.e. letting the beards grow.

[61] Juzzoo: (attain the utmost) in triming your mustach. Shayekh Nassir-ud-Deen Al-Albani said that the “trimming covers only what extends above the lip, and it is not shaving the entire mustache, because this would be against the practical and confirmed Sunnah of the Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) . That is why when Imam Malik was asked about the one who shaves off his mustache, he replied: “I think he should take a painful beating”. He also said to someone who shaved his mustache: “This is a Bid’ah (innovation) that is emerging amongst the people”-[reported by Al-Baihaqee 1: 151, see also Fathul Baaree 10: 285-286].

That is why Imam Malik had a grown mustache; when he was asked about it, he said: “ Zayed bin Aslam reported to me on the authority of ‘Aamir bin Abdullah bin Az-Zubayer, that Umar (i.e. Ibn Al-Khattaab) (رضي الله عنه) used to twine his mutache and blow (his breath out) when he got angry”-authentically narrated by AtTabaraanee in “Al-Mu’jam Al-Kabeer 1:4:1. At-Tabaraanee (1: 329:2), Abu Zar’ah in his “Taareekh 46:1”,and Al-Baihaqee reported that:

“five of the Sahabah used to Yaqummoon (remove i.e. the hair of) their mustaches from the side of the lip”. Al-Albaanee commented on the level of the Sanad (chain of narrators) by saying, “it is good”, and that “Ibn as-Saakir reported a similar narration, 8:520:2”. The above comments of Shayekh Al-Albaanee can be referred to in his book “The Etiquettes of Marriage”, PP. 209-210, 2nd Edition, Published by AlMaktabah Al-Islaamiyyah, Amman, Jordan, 1414 Hj.

Abu Shaamah, May Allaah’s Mercy be upon him, said: “Some people started to shave their beards, and that is even worse than what has been related that the Magians were shortening their beards!”

NOTE: Know, may Allaah’s Mercy be upon you, that the argument that some of the Mushrikeen today are growing their beards does not invalidate the concept of opposing the Mushrikeen, because:

First: It is the norm that most of them shave their beards. In fact this Bid’ah (of beard-shaving) did not pass to us except through them.

Second: Those amongst the Mushrikeen who kept their beards believing that it is an act of honorable manhood, or because they follow the way of their Prophets, their Fitrah (regarding this particular quality) is sound, since our Sharee’ah agreed to their Sharee’ah in relation to this issue. We still, however, oppose them by trimming the mustache and clipping what extends of it above the upper lip . The Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) said:

“Whoever does not take (i.e. hair) from his mustache then he is not from us.” [62]

Some of the Kuffar (like today’s Jews) grow their beards while others shave them. Either way, we are ordered to oppose those who shave and those who take off some of their beards, but not to oppose those who grow them (except as detailed above). Because, had the ruling been to absolutely oppose all of what the Kuffar do, it would have been incumbent upon us to stop the circumcision just because the Jews practice it!

Third: The fact that today most Muslims shave their beards does not rebuke the legitimate continuity of the principle of opposing the Mushrikeen because the Qur’aan and Sunnah constitute an established evidence against the Mushrikeen prohibiting the alteration of Allaah’s creation as well as taking the similitude of women. In addition, the Sunnah established that beard-growing is one of the characteristics of Fitrah which does change with the change of time, nor it changes just because some people deviate from it. Therefore, it is not right that we reject the Laws of Allaah because of the practices of those who oppose us in Deen, or because of negligence by some who belong to Islaam.

[62] An authentic hadeeth collected by Ahmad, at-Tirmithee, an-Nassaa’ee and ad-Diyaa’ (See Saheeh alJaami’, hadeeth # 6533. Sheikh Al-Albaanee commented on this hadeeth saying that “The hadeeth indicates that the permissible thing to do is to take from the mustache some of it, and it is the hair that extends above the lip. However, taking it all as some of the Sufi (mystics) and others do, is , as Imam Malik said,مُثلة Muthlah (deformation)”.

5-Taking the Similitude of Women

Ibn Abbaas رضي االله عنهما said:

“Allaah’s Messenger (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) cursed those men who are in the similitude (assume the manners) of women and those women who are in the similitude (assume the manners) of men.” [63]

When Abdullaah bin Umar(رضي الله عنه) saw a woman wearing a bow and walking in a way assuming the manners of men, he said:

“Women who assume the manners of men are not from us and also those of men who assume the manners of women.” [64]

There is no doubt that assumption of the manners of women by shaving the beard is more clear and vivid than the wearing of a bow by a woman assuming the manners of men.

if a woman puts on a faked beard on her face, she would be assuming the resemblance of men. By the the same talking, the man who takes off his beard, which Allaah beautified him with, would be immitating women.

[63] Saheeh Al-Bukhaaree, V.7, hadeeth # 773.

[64] Reported by Imam Ahmad and Abu-Na’eem. It is an authentic hadeeth as the author said. Also Shayekh Al-Albaanee authenticated it in his book Al-Hijab ,PP. 66-67.

If you ask a common Muslim from Ahlu Sunnah [65]: “whom does the face of a shaven man resemble?” He would say: “That of a woman, a boy, a Jew or a Christian”. The scholars called this similitude at-Takhan’nuth (effeminateness). The renowned scholar of Islaam, Ibn Abdul Barr, may Allaah’s Mercy be upon him, said: “It is Haraam (unlawful) to shave the beard and that only those Mukhan’nathoon (effeminate) of men who do that.”

NOTE:

(1) If a man dyes his limbs with Henna [66], he assumes the similitude of women although he may have a beard, a mustache and a turban. The same holds true for the one who shaves his beard, although he may have a mustache, a shirt, and a turban!

(2) Assuming the manners, appearances, etc. of others is a matter that cannot be judged based upon intention, like the cases of murder, beating, or destructive acts. The person who acts to adopt the manners of others will attach to himself the quality of “similitude” though he may have not intended it. The corruption resulting from immitation is real, though he may have no objective behind it.

That is why the Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) forbade certain deeds behind which there were no intentions or even thoughts for immitation. For example, he (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) forbade praying at sunrise, at one time during the noonperiod, [67] and sunset, lest we immitate the Kuffar who prostrate to the sun at these times, knowing well that the (true) Muslim does not prostrate to anyone except Allaah alone.

[65] Ahlu Sunnah, Muslims who follow the teaching of Islaam based on the Qur’aan, Sunnah, and the understanding and practice of the Sahaabah and their followers from the righteous predecessors. They stay away from innovations introduced by scholastic theology, Sufism (mysticism), blind immitation to Madaahib, figuiritive interpretations of the Names and Attributes of Allaah, etc.

[66] Henna, a reddish-orange cosmetic gained from leaves and stalks of the Henna plant.

[67] The time when the shade of an arrow rises up all the way on itself and nothing of its shade remains on earth.

6-Humiliation

None of the early Muslim scholars shaved their beards even once! Some Muslim rulers, who were not scholars themselves, used to punish some wrong-doers by shaving their beards then mounting them on riding animals and walking them in towns in dishonor. That is why some scholars said: “it is permissible to discipline someone by shaving his head but not his beard”, because it is originally Haraam to shave the beard. Do not you notice that when the pilgrim ends the state of Ihraam [68] it is a Sunnah (in accordance with the Prophet’s way) for him to shave (or clip) the head but not the beard? The respect of as-Salaf as-Salih for the beard was apparent in their stiff decisions to reject the testimony of those who shave their beards… In fact, the scholar Ad-Dusooqee said: “It is forbidden for a man to shave his beard or mustache and the one who does that must be disciplined”.

7-Deformation

Narrated Abdullaah bin Yazeed Al-Ansaaree that:

“The Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) forbade An-Nuhba [69] and Al-Muthla (deformation).” [70]

Narrated Sumrah and Omraan bin Hussein رضي االله عنهما that: “Every time the Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) gave us a speech except that he ordered us to give charity and forbade us from Al-Muthla (deformation).” [71]

Narrated Ibn as-Saakir that Omar bin Abdul Aziz ( may Allaah’s Mercy be upon him) said: “The shaving of the beard is a Muthla and the Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) forbade the Al-Muthla.”

Imam Ibin Hazzm, may Allaah’s Mercy be upon him, said in his book Maratib AlIjmaa’ (the Levels of Consensus): “They (the Muslim scholars) agreed that the
shaving of the beard is a Muthla which is not permissible.”

[68] Ihraam, literally it means “entering into a state of sanctity”. In accordance with the Sunnah of the Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) it involves the putting on of a particular type of dress and abstention from certain actions.

[69] An-Nuhba, means robbing and taking the property of someone else publicly and by force.

[70] Saheeh Al-Bukhaaree, V.7, hadeeth # 425.

[71] The author said it is a good hadeeth.

Some scholars considered the clipping of the beard a Muthla while others considered the shaving of the mustache a Muthla. Imagine what would the position of the scholars be regarding the complete removal of the beard? The face is an honored part of the body because it is the center of beauty and of the senses. Its right, thereofre, is to dignity protection, not Al-Muthla and dishonor. The Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) taught usin his saying that:

“When any one of you fights his brother, he should avoid the face” and in one narration:”he should not slap at the face.” [72]

When Suwayed bin Miqrin (رضي الله عنه) saw a man striking his boy (on the face), he said: ” Did you not know that the Soorah (face) is respected.”- reported by Muslim.

How strange it is to hear the people of our times congratulating those who deform their natural creation by shaving their beards, saying: Na’eeman (With Grace!!!!!).

This is what Allaah had allowed me to summarize about this subject. I ask Allaah (the Most Mighty and the Most Exalted) to show me the truth as well as the rest of the Muslims and to guide us to follow it; To make falsehood clear to us and to guide us away from it, and to save us from following desire which leads to misguidance.

All Glory and Praise is due to You (Allaah). I bear witness that there is no true god worthy of being worshipped except You Alone. I ask Your Forgiveness and I repent to You (Alone). All Praise is due to the Rabb of Al-‘Aalameen (Mankind, Jinns and all that exists).

The completion of the first edition of the book was on Monday 17/5/1414 Nov.1, 1993. Revised on the 4th of Rajab 1425; 20/8/2004

[72] Saheeh Al-Bukhaaree (V.3, hadeeth # 734) and Saheeh Muslim (V.4, hadeeth # 6321 and 6324). The text is that of Muslim.

I ask Allaah, by His Names and Attributes to accept this work by the author and by myself and to make it a reserved reward for the Day of Judgment. I ask Him (سبحانه و تعالى) to forgive me if I had done any mistake and I ask the readers to write their findings and (or) their comments and send them to me: saleh3214@yahoo.com.

The One That Takes From His Beard is Not a Student of Knowledge – Shaykh Salih Al-Fawzaan

As Salaamu Alaikum

The questioner says:

It has spread amongst the students of knowledge, i.e. the taking (of hair) from ones beard, so some advice is desired.

Ash-Shaykh Al-`Allaamah Salih Al-Fawzaan:

They are not students of knowledge nor scholars, the ones that take (hair) from the beard are not students of knowledge, the students of knowledge are the ones that act upon the Sunnah, and the Sunnah is to leave the beard, the one that takes from his beard is not from the students of knowledge! Yes.

Taken from: http://www.sahab.net/forums/index.php?showtopic=119584
Translated by: Ehsaan Manzoor

The following is taken from : Fatwas of the Permanent Committee>Group 2>Volume 11: Jihad>Miscellaneous Fatwas>Al-Kitab Al-Jami`>Trimming the ends of one’s beard

The third question of Fatwa no. 20317

Q 3: Trimming the beard prevailed among the Multazims (practicing Muslims) youth, as you see them trimming the ends from time to time. Perhaps they belong to religious parties, thus they become an example for the common people to follow. They may rely on weak narrations or some sayings attributed to Ibn `Umar, as well as growing the beard until it reaches the length of the fist.

A: The Sahih (authentic) Hadiths of the Messenger of Allah (peace be upon him) indicate the necessity of letting the beard grow as it is, in addition to prohibiting cutting, shortening or trimming it. In this regard, Al-Bukhari and Muslim related in their “Sahih (Authentic Hadith Book)” about Ibn ‘Umar (may Allah be pleased with him and his father) that the Messenger of Allah (peace be upon him) is reported to have said: Trim closely the moustache, and let the beard grow to be contradictory to the unbelievers. It is mentioned in another narration by Al-Bukhari: Trim closely the moustache, and let the beard grow to be contradictory to the unbelievers. Muslim related in his “Sahih” from Abu Hurayrah (may Allah be pleased with him), that the Messenger of Allah is reported to have said: Trim closely the moustache, and grow beard, and thus act against the fire-worshippers. There are other authentic Hadiths in this respect, but the mentioned ones are enough In sha’a-Allah (if Allah wills). The great scholar Abu Muhammad Ibn Hazm is reported to have said: “The scholars agreed thattrimming closely the moustache and growing the beard are Fard (obligatory, based on a definitive text)”.

Moreover, the previous Hadiths indicate that it is obligatory to let the beard grow and it is unlawful to cut, shorten or trim it, as the principle in commands is the obligation and the principle in the prohibition is declaring something unlawful. It is not permissible to turn it away from its principle and form except by a valid evidence and proof that can be relied on. There is no evidence or proof against this command. Thus, every Muslim should obey the command and follow the pattern of the Messenger of Allah (peace be upon him) because he had a thick beard, as it was authentically reported about him. It was not reported about any of his Sahabah (Companions of the Prophet), who are the best of all people, that he used to trim his beard except what is reported by `Abdullah ibn `Umar He related that the Messenger of Allah trimmed the part of his beard that exceeds his fist at the time of Hajj. We can not rely on this act with the verification of the authentic Hadiths. `Abdullah ibn `Umar (may Allah be pleased with him and his father) related that the Prophet (peace be upon him) is reported to have said: Trim closely the moustache, and let the beard grow to be contradictory to the unbelievers. (Agreed upon by Al-Bukhari and Muslim). The principle of the evidence is the narration of the relater not his acts and Ijtihad (juristic efforts to infer expert legal rulings). The scholars said that the authentic narration of the Sahabah and their successors about the Prophet (peace be upon him) is the supporting evidence, and it is more reliable than the relater’s opinion if his opinion contradicts the Sunnah (whatever is reported from the Prophet). In this case, we rely on his narration of the Sunnah not of his act upon the Sunnah.

As for the narration of Al-Tirmidhy that Abu Hurayrah (may Allah be pleased with him) reported that the Prophet (peace be upon him) “used to trim the length and width of his beard”, it is not only a weak Isnad (chain of narrators)of Hadith,but it is also Batil (false) and rejected. This is not authentically known about the Prophet (peace be upon him). As this Hadith is related by `Umar ibn Harun Al-Balkhy, who is Matruk (a narrator whose Hadith transmission was discarded due to unreliability) and accused of lying, this Hadith cannot be taken as evidence. Thus, the acts of these youth should not be followed. However, they and all of the Muslims should obey the commands of the Prophet (peace be upon him), avoid disobeying him, or imitating the enemies of Allah and His Messenger and avoid imitating women. A human being should be a good pattern in his sayings and actions. It is necessary to advise those who breach the commands of Allah and His Messenger, urging them to obey Allah and His Messenger and to avoid their prohibitions.

May Allah grant us success. May peace and blessings be upon our Prophet Muhammad, his family, and Companions.

The Permanent Committee for Scholarly Research and Ifta’

Member Member Member Deputy Chairman Chairman
Bakr Abu Zayd Salih Al-Fawzan `Abdullah ibn Ghudayyan `Abdul-`Aziz Al Al-Shaykh `Abdul-`Aziz ibn `Abdullah ibn Baz