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 sallam–and 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 sallam– with 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 Prophet–sallAllaahu 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’.
<p s