The Status of the Beards in Islam - WordPress.comnever have a guide. I testify that there is no deity but Allah alone, without any partners, and that Muhammad is His 'Abd (worshiper)

The Status of the Beards in Islam

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The Status of the Beards

in Islam

Compiled By

Muhammad Gaffer Ibn Abdul Goffur


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In The Name of Allah,

the Most Gracious, the Most Merciful


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And your Lord said: "Invoke Me, [i.e. believe in My Oneness (Islamic Monotheism)]

(and ask Me for anything) I will respond to your (invocation). Verily! Those who scorn

My worship [i.e. do not invoke Me, and do not believe in My Oneness, (Islamic

Monotheism)] they will surely enter Hell in humiliation!"

[Surah Ghafir 40:60]

Is not He (better than your gods) Who responds to the distressed one, when he calls

Him, and Who removes the evil, and makes you inheritors of the earth, generations

after generations. Is there any ilah (god) with Allah? Little is that you remember!

[Surah An-Naml 27:62]


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The Amir al-Mu'minin Abu Hafs 'Umar ibn al-Khattab (ra) said:

"I heard the Messenger of Allah (ملسو هيلع هللا ىلص) saying, 'Actions are only by intentions, and

each man has only that which he intends. Whoever's emigration is for Allah and His

Messenger, then his emigration is for Allah and His Messenger. Whoever's emigration is

for some worldly gain which he can acquire or a woman he will marry, then his

emigration is for that which he emigrates."

[al-Bukhari & Muslim]


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Mentioned With Transliteration Meaning

Allah's Name Subhanahu wa ta'ala He is exalted above

weakness and indignity

Allah's Name 'Azza wa-Jal He is exalted and glorified

Allah's Name Jalla Jalaluh Exalted is His glory

Prophet Muhammad Salla 'Llahu 'alayhi wa

sallam

May Allah's peace and

blessings be on him

Prophets and Angels 'Alayh is-Salam Peace be on him

A Male Companion Radiya 'Llahu 'anhu May Allah be pleased with

him

A Female Companion Radiya 'Llahu 'anha May Allah be pleased with

her

Two Companion Radiya 'Llahu 'anhuma May Allah be pleased with

them

More Than Two Companions Radiya 'Llahu 'anhum May Allah be pleased with

them

A Past Scholar or Righteous

Muslim

Rahimahu 'Llah May Allah have mercy on

him


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Acknowledgement All Praise and thanks be to Allah! We praise and thank Him, ask Him for His Help and

Forgiveness, and we seek refuge in Allah from the evils of our souls and the mischief of

our deeds. He whom Allah guides will not be misled, and he whom Allah misleads will

never have a guide. I testify that there is no deity but Allah alone, without any partners,

and that Muhammad is His 'Abd (worshiper) and Messenger.

Putting together a work of this nature is a monumental task that obviously takes more

effort than that of a translator and editor. As is always, to mention all those who aided

me with their various input would be an equally lengthy task. But, of course, a few

people stand out for their significant commitment in making this book a success. Special

thanks to my Parents, Wife & Khayer Uncle.

Of course, first and last, all praise and thanks are due to Allah (SWT), may He (AWJ)

forgive us for any mistakes and show us the right path. Aameen.

Muhammad Gaffer Ibn Abdul Goffur

September 21, 2014


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Introduction

Islam is a religion of complete blessings to the entire mankind. Allah, Exalted be He,

has chosen Islam as a religion for the mankind and He blessed this religion with His

complete favours. It is mentioned in the Noble Qur'an, as Allah, Exalted be He, says:

"This day, I have perfected your religion for you, completed My Favour upon

you, and have chosen for you Islam as your religion. But as for him who is

forced by severe hunger, with no inclination to sin (such can eat these above-

mentioned meats), then surely, Allah is Oft-Forgiving, Most Merciful." Al-

Qur'an 5:3

Allah, Exalted be He, completed His Favour upon us, and chosen Islam for our religion,

divine light for the success in this world and to the Hereafter. Part of the Favours of the

All-Mighty is that He has sent down a Noble man, Muhammad as a Prophet [peace and

blessings of Allah be upon him], as a teacher to the entire mankind and as a blessings to

all the world. Allah, Exalted be He, mentioned in the Noble Qur'an, saying:

"And We have sent you (O Muhammad ملسو هيلع هللا ىلص) not but as a mercy for the

'Alamin (mankind, jinns and all that exists)." Al-Qur'an 21:107

It is impossible to imagine Allah's blessings and favours that bestowed upon the entire

mankind. One of the greatest blessings of the All-Mighty, Exalted be He, is the Prophet

Muhammad, peace and blessings of Allah be upon him. He, (ملسو هيلع هللا ىلص) is the best

creation of the All-Mighty, All-Wise, He was sent down with the guidance of divine

revelation, Qur'an and Sunnah to guide the mankind from darkness to light. He

fulfilled his all duties in the best manners which was given by the All-Mighty (ملسو هيلع هللا ىلص)

to teach the mankind everything that may lead them to the eternal success in this life

and the Hereafter.


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Guidance has two wings according to the Qur'an. Among those two wings, one of the

guidance is to show One the ways to get the exact destinations. Allah, Exalted be He,

saying in the Noble Qur'an:

"He it is Who sent among the unlettered ones a Messenger (Muhammad ملسو هيلع هللا ىلص)

from among themselves, reciting to them His Verses, purifying them (from the

filth of disbelief and polytheism), and teaching them the Book (this Quran,

Islamic laws and Islamic jurisprudence) and Al-Hikmah (As-Sunnah: legal ways,

orders, acts of worship, etc. of Prophet Muhammad ملسو هيلع هللا ىلص). And verily, they had

been before in manifest error." Al-Qur'an 62:2

And another way of guidance which is the vital one which only belongs to the All-

Mighty, All-Wise alone. Prophet (ملسو هيلع هللا ىلص) was the blessed teacher who taught us

everything according to the Divine Revelation Qur'an and Sunnah to show the ways for

eternal success in both worlds, But spiritual guidance belongs to the All-Mighty, Exalted

be He, and It is He (Alone) who decides, and He guides whosoever He wills. Allah

exalted be He, saying in the Noble Qur'an:

"Not upon you (Muhammad ملسو هيلع هللا ىلص) is their guidance, but Allah guides whom

He wills. And whatever you spend in good, it is for yourselves, when you spend

not except seeking Allah's Countenance. And whatever you spend in good, it will

be repaid to you in full, and you shall not be wronged." Al-Qur'an 2:272

Spiritual guidance solely belongs to the All-Mighty and for that we are commanded to

strive and ask to the All-Mighty to guide us through His divine Revelation sent to us by

the Prophet Muhammad (ملسو هيلع هللا ىلص). The All-Mighty, All-Wise saying in the Noble

Qur'an:


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"As for those who strive hard in Us (Our Cause), We will surely guide them to

Our Paths (i.e. Allah's Religion - Islamic Monotheism). And verily, Allah is with

the Muhsinun (good doers)." Al-Qur'an 29:69

It is certain and transparent that the All-Mighty grants those who strive, more [of a

share of] direction towards the way of goodness and righteousness. It is also stated in

the noble Qur'an that Allah says:

"While as for those who accept guidance, He increases their guidance, and

bestows on them their piety." Al-Qur'an 47:17


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Muhammad (ملسو هيلع هللا ىلص), A blessed Teacher for the entire Mankind

The All-Mighty, All-Wise, has created many kinds of creatures and among His creatures

'Mankind' is the best of the creations. Allah, Exalted be He, granted blessed knowledge

to the mankind and thus made mankind superior from other creatures. He, All-Wise,

decided to create mankind and place them on this earth, as it is stated in the Noble

Qur'an:

"And (remember) when your Lord said to the angels: "Verily, I am going to place

(mankind) generations after generations on earth." They said: "Will You place

therein those who will make mischief therein and shed blood, -while we glorify

You with praises and thanks (Exalted be You above all that they associate with

You as partners) and sanctify You." He (Allah) said: "I know that which you do

not know." Al-Qur'an 2:30

With His endless mercy, the Most Merciful, although He placed the mankind on this

earth, and placed the generation one after another, but He never left the mankind alone

in the darkness and trap of the devils. Allah, Exalted be He, sent one after another

guidance [reminder] through his selected Prophet's [peace and blessings of Allah be

upon them all] for the mankind to protect them from the devil's traps, and lead the

mankind to the eternal success in this world and the Hereafter. Allah, Exalted be He,

said:

"O mankind! Verily, there has come to you the Messenger (Muhammad ملسو هيلع هللا ىلص)

with the truth from your Lord, so believe in him, it is better for you. But if you

disbelieve, then certainly to Allah belongs all that is in the heavens and the earth.

And Allah is Ever All-Knowing, All-Wise." Al-Qur'an 4:170


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It is also stated, Exalted be He, saying in the Noble Qur'an:

"He it is Who sent among the unlettered ones a Messenger (Muhammad ملسو هيلع هللا ىلص)

from among themselves, reciting to them His Verses, purifying them (from the

filth of disbelief and polytheism), and teaching them the Book (this Qur'an,

Islamic laws and Islamic jurisprudence) and Al-Hikmah (As-Sunnah: legal ways,

orders, acts of worship, etc. of Prophet Muhammad ملسو هيلع هللا ىلص). And verily, they had

been before in manifest error; And He has sent him (Prophet Muhammad

also to others among them (Muslims) who have not yet joined them (but (ملسو هيلع هللا ىلص

they will come). And He (Allah) is the All-Mighty, the All-Wise." Al-Qur'an

62:2-3

A Prophet comes with the guidance of the All-Mighty. It is undoubtedly a great blessing

and favour of the All-Mighty, Exalted be He, that is bestowed upon the chosen one

which cannot be achieved or earned otherwise for a common people. Prophets (peace be

upon them) tasks are to deliver the messages of the All-Mighty, and guide the mankind

to the light. Some of the characteristics of the Prophet's (peace be upon them) are as

follows:

I. All the Prophets, peace be upon them, are from human beings but receives divine

Revelations from the All-Mighty, All-Wise. It is stated in the Noble Qur'an, as

saying:

"Say (O Muhammad (ملسو هيلع هللا ىلص): I am only a human being like you. It is inspired

in me that your Ilah (God) is One Ilah (God - Allah), therefore take Straight

Path to Him (with true Faith Islamic Monotheism) and obedience to Him, and

seek forgiveness of Him. And woe to Al-Mushrikun (the disbelievers in the

Oneness of Allah, polytheists, idolaters, etc. - see V.2:105)." Al-Qur'an 41:6

II. In general Prophets (peace be upon them) are the best people in their

communities as regards morality and intellectual ability are concerned. However,


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they might commit some mistakes but would not commit a sin from their

desires.

III. A Prophet is solely authorised to effect changes in certain laws. The religious

scholars only expound the law whereas the Prophets (peace be upon them) have

the authority to modify the law.

IV. Some Prophets (peace be upon them) wore distinctive clothing or bore a special

mark that identified them as a Prophet.

V. Some of the Prophets rank are high than in general, according to the Qur'an

they are called Rasul meaning Messengers, those who are granted Divine Books

such as Al-Qur'an given to Muhammad, Torah given to Moses, Gospel given to

Jesus, peace be upon them all.


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Beards- Mandatory or Optional

Allah, Exalted be He, truly showed us His mercy through sending one of His greatest

blessings, the best of the creations, Muhammad (ملسو هيلع هللا ىلص) as a teacher for the entire

mankind. All-Mighty, Exalted be He, never let us alone but sent one after another

Prophet to guide us to the truth and amend our errors. All-Mighty had taught

everything to His Prophets through the Divine Revelation, similarly, those Prophets

(peace be upon them) conveyed the messages of the All-Mighty to the mankind and all

that they have been taught through the Divine Revelation, they taught us too for our

success in both worlds.

None of the Prophets ever delivered any messages that they disbelieved but they

believed at the first place, nor they ever commanded or taught the followers to do

something that they never acted upon but they acted upon at the first place more than

anyone in the best manners.

It is stated in one occasion that,

"A group of three men came to the houses of the wives of the Prophet (ملسو هيلع هللا ىلص)

asking how the Prophet worshipped (Allah), and when they were informed about

that, they considered their worship insufficient and said, "Where are we from the

Prophet as his past and future sins have been forgiven." Then one of them said,

"I will offer the prayer throughout the night forever." The other said, "I will fast

throughout the year and will not break my fast." The third said, "I will keep

away from the women and will not marry forever." Allah's Apostle came to them

and said, "Are you the same people who said so-and-so? By Allah, I am more

submissive to Allah and more afraid of Him than you; yet I fast and break my

fast, I do sleep and I also marry women. So he who does not follow my tradition

in religion, is not from me (not one of my followers)." Bukhari


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From the hadith above, it is clearly understandable that the Messenger (ملسو هيلع هللا ىلص) was

more sincere in the tasks that were prescribed to the rest of the people. If Prophets were

commanded to convey a specific task to the mankind through Divine Revelation then

they themselves performed the same tasks in the best manners at the first place and at

the same time conveyed to others (mankind), and anything that was conveyed by the

Prophets are undoubtedly beneficial for this world and the Hereafter for the mankind.

To support this, it is stated in the Noble Qur'an, as the All-Mighty, Exalted be He,

saying:

"And whatsoever the Messenger (Muhammad ملسو هيلع هللا ىلص) gives you, take it, and

whatsoever he forbids you, abstain (from it) , and fear Allah. Verily, Allah is

Severe in punishment." Al-Qur'an 59:7

I believe, it is one of the blessings when people accept the goodness when it is reached

to them in any means. Accepting the goodness, truth is one of the blessings from the

All-Mighty, Exalted be He. Whether is 1400 years back or up-to-today many of the

people have rejected the truth to accept, they denied the truth and showed their heel

back, although some of they knew or know that the conveyed messages through the

Prophets or the Messenger of Allah (ملسو هيلع هللا ىلص) from the All-Mighty is true and bright

light to enlighten the life of this world and the Hereafter. Let alone the people those

who are from other religions, there are still a group of people from the same faith

(Islam) who yet choice what to follow and who to reject according to their whims and

fancy. There are many people from the Muslims who not just leave the Sunnahs

(Optional acts such as charity, nafila salaah, miswak etc) at large but the Fard

(Compulsory acts such as Salaah, zakah, Hajj, Saum etc) too at large, whether that may

invalidate their own identity (Muslim) or not, for a specific period (i.e., until they repent

& leave their bad activities). It is stated in the Noble Qur'an as the All-Mighty, All-Wise

saying:


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"and it may be that you dislike a thing which is good for you and that you like a

thing which is bad for you. Allah knows but you do not know." Al-Qur'an

2:216

The Prophet Muhammad (ملسو هيلع هللا ىلص) is the best of the creations of the Creator, Exalted be

He, walked on the face of this earth. And He is the best of the role models that one can

ever follow, Muslims and Non-Muslims alike. He was blessed and the Perfection from

every angles. It is declared by the All-Mighty, All-Wise, in the Noble Qur'an, as saying:

"And verily, you (O Muhammad ملسو هيلع هللا ىلص) are on an exalted standard of

character." Al-Qur'an 68:4

And,

"Indeed in the Messenger of Allah (Muhammad ملسو هيلع هللا ىلص) you have a good

example to follow for him who hopes in (the Meeting with) Allah and the Last

Day and remembers Allah much." Al-Qur'an 33:21

We are abundantly blessed if we count us a true followers of this Noble man (ملسو هيلع هللا ىلص)

according to the Qur'an and Sunnah, except only paying lips service.

As being a teacher for his followers included the entire mankind, he (ملسو هيلع هللا ىلص) did not

leave anything beneficial which were not conveyed and taught to the people of that time

(Companions), and also was asked to his followers to convey those messages to the

people of the later. It is clearly mentioned in the Prophet's (ملسو هيلع هللا ىلص) last sermon on 9th

day of Dhul al Hijjah, 10 A.H. in the 'Valley of Mount Arafat,

"All those who listen to me shall pass on my words to others and those to others

again; and may the last ones understand my words better than those who listen


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to me directly. Be my witness O God, that I have conveyed your message to your

people."

The Prophet (ملسو هيلع هللا ىلص) had both perfection of features and perfection of manners. His

physical appearances was described in details by his Companions.

Al-Bara (ra) said:

"He had the most handsome face and the best character." When he was asked:

"Was the Messenger's face radiant like a sword?" He said, "No, it was like the

moon." In another version: he said: "His face was round."

Ar-Rabi bint Muawwidh (ra) said:

"Had you seen him, you would have felt that the sun was shining."

Jabir bin Samurah (ra) said:

"I saw him on a moonlit night, I looked at him. He was dressed in a red

garment. I compared him with the moon and found that -- to me -- he was better

than the moon." Mishkatul-Masabih 2/518

Abu Bakr (ra) would recite the following lines when seeing him (ملسو هيلع هللا ىلص):

"He is faithful, chosen (by Allah), and calls for forgiveness. He shines like a

moonlit night while it is far from dark." Khulasatus-Siyar p.20

Umar (ra) recite the following line by Zuhair describing Haram bin Sinan:

"Were you other than a human being, you would be a lit moon on a moonlit

night." Then he would add: "Thus was Allah's Messenger (ملسو هيلع هللا ىلص)." Ibid

The Prophet (ملسو هيلع هللا ىلص) had a large head on a long neck. His hair was slightly curly, and

he wore it parted in the middle. Sometimes he kept his hair so long it touched both


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shoulders, while at other time it fell just above or below his ear lobes. He had a few gray

hair above his forehead, but there were no more than twenty gray hairs on his head and

beards together.

The Prophet's (ملسو هيلع هللا ىلص) beards was black, thick and full, covering most of his chest. A

few gray hairs showed on his ear lobes and chin.

Additionally, some of the Companions of the Messenger of Allah (ملسو هيلع هللا ىلص) spoken about

his beards, and one of them is Jabir bin Samurah [ra] reported that:

"Allah's Messenger (ملسو هيلع هللا ىلص) had a large beards." al-Muslim

Then, Ali [ra] reported that:

"Allah's Messenger had a large head and a big beards." Ahmad, Bayhaqi, al-

Albani (as-Sahihah 2053, Sahih ul-Jami 4820)

And, then Al-Bara [ra] reported that:

"Allah's Messenger (ملسو هيلع هللا ىلص) was a man of medium height, with wide shoulders

and a thick beards." an-Nasa'i, al-Albani

As I always use to tell people regarding beards that 'Growing beards is not a mere deed

which is to be followed as commanded by the Messenger of Allah (ملسو هيلع هللا ىلص), but it is a

deed that is followed by all of the Prophets [peace be upon them all] and their true

followers [believers] included up-to date by the true followers [believers] of the last

Messenger of Allah (ملسو هيلع هللا ىلص).

It is undoubted that there is no room for ignorance in Islam, and there is no room for

any excuses to not acquiring the true Islamic knowledge when we are bestowed with

sources and opportunities to do so. The Messenger of Allah (ملسو هيلع هللا ىلص) came with true


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Revelation and the Sunnah he left behind is a part of the Revelation as well, as it is

stated in the Noble Qur'an:

"Your companion (Muhammad ملسو هيلع هللا ىلص) has neither gone astray nor has erred.

Nor does he speak of (his own) desire. It is not but a revelation revealed..." Al-

Qur'an 53:2-5

and also stated:

"Indeed in the Messenger of Allah (Muhammad ملسو هيلع هللا ىلص) you have a good

example to follow for him who hopes in (the Meeting with) Allah and the Last

Day and remembers Allah much." 33:21

The Messenger of Allah also (ملسو هيلع هللا ىلص) stated:

"Verily, I have been given the Qur'an and something along with it, but the time

is coming when a man will recline on his couch and say: Keep to the Qur'an, for

whatever you find in it lawful is lawful and whatever you find in it unlawful is

unlawful. Certainly, it is not lawful for you to eat a domesticated donkey, beasts

with fangs, or the lost item of a citizen unless he no longer wants it. If people are

visited by guests then they must be entertained, but if they do not do so then the

guests have a right to take what is due from them." Abu Dawud

And the blessed teacher of the mankind, the Messenger of Allah (ملسو هيلع هللا ىلص) clearly stated

a hadith which nullifies all the excuses of those people [i.e., those are bestowed with

sources and opportunities] claiming that 'they do not know of a certain matter' without

having any efforts to acquire knowledge in that particular matter, and thus following

innovation and living their life through ignorance. The hadith of the Messenger of Allah

:as stated (ملسو هيلع هللا ىلص)

"The seeking of knowledge is obligatory for every Muslim." - At-Tirmidhi


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And the Messenger of Allah (ملسو هيلع هللا ىلص) not only commanded us to acquire knowledge but

also commanded to convey it to others after acquiring, as hadith stated:

"Acquire knowledge and impart it to the people." At-Tirmidhi

Many of the people claim that Growing beards is a Sunnah and many of them I found

have no knowledge on this matter from authentic source and when it is been asked that

how it is a Sunnah or where did they get this recommendation that growing beards is a

Sunnah, they only can answer it as 'We heard it from others'. And this circle goes on

and on but no one is really intending to go core of this matter and enrich themselves

with true Islamic knowledge and abide them by it.

Sometimes it is found that the people seem to be more happy trough the life of

disobedience of Allah and His Messenger's (ملسو هيلع هللا ىلص) commands rather than being

obedient. It is more shocking when people do exactly opposite of the commands of the

Qur'an and the Sunnah and still debate and refuse to take something authentic as

correction of their errors which reaches them through the mercy of the most Merciful,

Exalted be He, the All-Mighty.

And it is a common picture in today's generation that some of the people love to follow

the tradition of the disbelievers and some are doing exactly opposite of the teachings of

the Islam, and one of them I found is to grown large moustaches. While some of them

might know or many of them may do not know as majority of the Muslim Ummah take

the importance of acquiring true Islamic knowledge as very lightly. And the truth is

growing moustaches is extremely disliked and so to be shaved, by the Prophet

Muhammad (ملسو هيلع هللا ىلص) according to the one of the hadith which is described as:

"Abu Hurairah [ra] reported that the ruler of the Yemen, appointed by the

Persian emperor Kisra, sent two envoys to the Messenger (ملسو هيلع هللا ىلص). When they

came into his presence, he notice that they had shaved their beards and had


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grown large moustache. Disliking their appearance, the Prophet (ملسو هيلع هللا ىلص) turned

his face away from them and said, 'Woe be to you, who told you to do so?' They

replied, 'Our master did!' The Messenger (ملسو هيلع هللا ىلص) responded: 'But my Master

[SWT] has commanded me to spare my beards and trim my moustaches."

Recorded by Ibn Jarir at-Tabari, Ibn Sa'd, and Ibn Bishran. Verified to be hasan

(good) by al-Albani (Fiqh us-Sirah by al-Ghazali)

From the hadith mentioned above, it is clearly proven that shaving beards and growing

moustaches is extremely disliked by the Messenger of Allah (ملسو هيلع هللا ىلص) and the great

matter of concern is that the Messenger of Allah (ملسو هيلع هللا ىلص) stated that his Master [Allah

SWT] commanded him to spare beards and trim moustaches, which states that, Allah,

Exalted be He, commanded him to spare beards and trim moustaches which he followed

and exactly conveyed to us as command. And supporting to all his command to be

followed Allah [Azza wa-Jal] says in the Noble Qur'an:

"And whatsoever the Messenger (Muhammad ملسو هيلع هللا ىلص) gives you, take it, and

whatsoever he forbids you, abstain (from it) , and fear Allah. Verily, Allah is

Severe in punishment." Al-Qur'an 59:7

And also stated:

"Say: 'Obey Allah and obey the Messenger, but if you turn away, he (Messenger

Muhammad ملسو هيلع هللا ىلص) is only responsible for the duty placed on him (i.e. to

convey Allah's Message) and you for that placed on you. If you obey him, you

shall be on the right guidance. The Messenger's duty is only to convey (the

message) in a clear way (i.e. to preach in a plain way).'" Al-Qur'an 24:54


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And it is also stated:

"... whosoever obeys Allah and His Messenger (ملسو هيلع هللا ىلص) he has indeed achieved a

great achievement (i.e. he will be saved from the Hell-fire and made to enter

Paradise)." Al-Qur'an 33:71

Yet, if there anyone after reached to them the true knowledge of Islam shows their back

is certainly in errors, and needs to ask Allah's forgiveness immediately and turn to

Allah's path with complete submission. I said 'immediately', it is because we do not

know of our last moment that when it is going to take place and I believe none of us

wants to leave this world with the displeasure of the All-Mighty. Indeed, we came from

Him and shall return to Him.

It should be known especially to the believers without exception that we will be

resurrected in the same way we died, and it will not be like that that of if we die with

clean shaved and shall be resurrected to the All-Mighty with full beards. And I want to

ask a question to my brothers that do you want yourselves to be resurrected before

Allah with a condition of your looking without beards [i.e., clearly shaved or with a

large moustaches] when He [SWT] has commanded you to spare beards and trim

moustaches? How does it feel in your heart now if it is going to happen? Imagine now,

ask yourselves, and act upon the answer which then comes from your heart through the

inspiration of the All-Mighty.

The Revelation came with everything that can protect a believer from the errors. And

this Revelation All-Mighty, Exalted be He, revealed to the Prophet Muhammad (ملسو هيلع هللا ىلص)

to act upon it and convey it to rest of the mankind. And this Revelation is called in

other word is the Guidance. There cannot be any guidance better than the guidance of

the Creator for His creatures, yet, people are in ignorance and following misguidance

blindly. It is clearly said by the Noble Prophet (ملسو هيلع هللا ىلص) which is reported by Jabir [ra]:


22

"Verily, the best guidance is Muhammad's guidance." al-Muslim

Yet the Muslims of this generation seem to be more desperate when it is about the

command of Allah and His Messenger (ملسو هيلع هللا ىلص). Many of them knowing the clear verses

from the Noble Qur'an and clear proofs from the authentic Hadiths they show their

back and exactly follow the footsteps of the disbelievers and the devils alike. Allah [Azza

wa-Jal] said in the Noble Qur'an:

"If a person opposes the Messenger, after guidance has become clear to him, and

follows other than the path of the believers, We will give him what

(consequence) he chose and admit him into Hell - what an evil destination."

An-Nisa 20:94

Yes - Hell, no doubt, is an evil destination, and still let alone sometimes the disbelievers

but the believers are more desperate knowing of the definition of the Hell and

committing the sins on a daily basis and sometimes acting upon something, ruling or

conveying something to others which has no proofs in Islam rather there are many

proofs of opposite to do those things, and as an example of that is which I already stated

above regarding growing moustaches and shaving beards is one of them.

I must highlight one thing to the Ummah without exception which nowadays makes me

so concern is that, "Remember, There is a big differences between agree and disagree;

similarly, confession and denying; and similarly, accepting and rejecting".

It is because of my concern is that nowadays I find many of the Muslims are taking

these 3 categories in the same level and acting on it. As true example is, some of us say

that Music is not haraam but it is makruh; likewise, smoking is not haraam but makruh;

similarly, growing beards is not mandatory but Sunnah. Whereas it would be far better

if they would make the statement lightly otherwise. Those who listen music could make

their statement as saying that 'I do listen music and I have not adequate knowledge on

this matter whether it is halaal or haraam, but I heard it from some of the people that


23

they claim it makruh but I pray to my Lord to guide me with the best of it soon and

protect me from ignorance, and may He [SWT] make me among those who follow the

guidance when it reached to them and accept the correction'.

Similarly, Those who do clear shave or grow their moustaches or do both, could make

their statement as saying that 'I do shave, or grow my moustaches and I have not

adequate knowledge on this matter whether it is halaal or haraam, but I heard it from

some of the people that they claim it Sunnah to growing beards but I pray to my Lord

to guide me with the best of it soon and protect me from ignorance, and may He [SWT]

make me among those who follow the guidance when it reached to them and accept the

correction'.

Likewise, Those who do smoke, could make their statement as saying that 'I do smoke

and I have not adequate knowledge on this matter whether it is halaal or haraam, but I

heard it from some of the people that they claim it makruh but I pray to my Lord to

guide me with the best of it soon and protect me from ignorance, and may He [SWT]

make me among those who follow the guidance when it reached to them and accept the

correction'.

There are many people who come along stating that smoking is makruh, listening music

is makruh and growing beards is Sunnah, and they state that they have been confirmed

it by some of the scholars of their midst. It is must to be taken into the consideration as

warning of those scholars who are in errors. If they do it out of ignorance or lacking of

knowledge or lacking of sources that they can reach, then we leave it to Allah [Azza wa-

Jal] to judge and ask Him to guide them and enrich them with true knowledge but if it

is a matter of ignorance and if the true guidance has reached to them or Allah [Azza wa-

Jal] has already sent someone with true knowledge to them and yet they are not ready

to accept the correction or they are yet following the innovation or blindly following

someone who is clearly in errors, then regarding those scholars the Messenger of Allah

:already warned us through his blessed lips as stated (ملسو هيلع هللا ىلص)


24

"There are some that I fear more for you than I do the Antichrist [Dajjal]."

People asked, "Who are they, O Messenger of Allah?" He (ملسو هيلع هللا ىلص) replied, "Evil

scholars.'" The beginning of guidance by Imam Abu Hamid al-Ghazali

In this era, some of the people from the Muslim Ummah are more comfortable to follow

the footsteps of the disbelievers whereas we are commanded to do the opposite in some

of the specific matters and one of them is to growing beards. It is reported by Abu

Hurairah [ra] that the Messenger of Allah (ملسو هيلع هللا ىلص) said:

"Cut the moustaches and grow your beards. Be different from the Magians." al-

Muslim

And it is also stated that the Messenger of Allah (ملسو هيلع هللا ىلص) said:

"Cut your moustaches and spare your beards - Be different from the people of

the Scripture." al-Muslim

In other version, it is also stated that the Messenger of Allah (ملسو هيلع هللا ىلص) said:

"Be different from the mushrikin : trim your moustaches and save your beards."

al-Bukhari & al-Muslim

So, the hadiths stated above clearly is the proofs for that growing moustaches, and

shaving beard is a sign of imitating the disbelievers, magians, & mushrikin [i.e., those

who join others with Allah (SWT) in worship]. There is no goodness to follow those

people but in some of the circumstances it brings conflicts and the destruction for the

one who are on their footsteps.

It was already said by the Noble Prophet Muhammad (ملسو هيلع هللا ىلص) that there will come a

time when the Muslims shall follow the footsteps of the disbelievers blindly and even if


25

it does not mean anything but would be followed and to this day we find it exactly

happening around us and it is loud and clear now.

It is reported from Sa'id al-Khudri [ra] that the Messenger of Allah (ملسو هيلع هللا ىلص) said:

"You will follow the examples of those who preceded you, a span for a span, and

a cubit for a cubit. Even if they enter into a lizard's hole, you would surely enter

it."

He (ملسو هيلع هللا ىلص) was asked, "Do you mean the Jews and Christians?" He (ملسو هيلع هللا ىلص)

replied, 'Who else are the (previous) people?" al-Bukhari & Muslim

And as example it is loud and clear that nowadays some of the Muslims exactly

following the style of the beards of some of the Hollywood Stars, some of the Players in

the best manners, and showing the sign that they have considered to be followed

someone more greater than the best of the creation [i.e., Muhammad (ملسو هيلع هللا ىلص)] who

ever walked on the face of the earth and conveyed all the guidance to us. may the All-

Mighty protect us.

And it is must to all the Muslims to be remembered that "Guidance does not come but

to those who are conscious of Allah". The beginning of guidance by Imam Abu Hamid

al-Ghazali

Sometimes I find myself of thinking of a specific matter through the mirror, as if

something in Islam is Compulsory to act upon then it is clearly understandable that

leaving that is sinful, similarly, I act on some of the certain matters hoping to achieve

Jannah [Heaven] in return through the mercy of the All-Mighty, and sometimes I act on

some of the certain matters hoping to the protection from the Jahannam [Hell] in

return through the mercy of the All-Mighty.

Muslims always should know of the good and bad acts at the same time, so that they

can protect themselves from the clutches of the devils. Some of us know many of the


26

good deeds to act upon but at the same time they do not know of the consequences

some of the bad deeds that they commit on a daily basis.

In this manner, many of the Muslims know about Jannah and what will be rewarded in

there but if you ask the same people about the Hell, they will only reply you about the

Fire, it is because they never considered to be known of it knowing that they will merely

be in Jannah and shall be protected from the Fire of Hell, and one of the greatest

reasons for this kind of thinking as I find in people that they always highlights that

Allah has declared Himself as Most Merciful, and Most Forgiving, and so that they are

never in concern of those verses which is also stated in the Noble Qur'an regarding

many of the nations destructions, the punishment of Allah, the wrath of Allah. Yes,

there is no doubt, Allah [Azza wa-jal] is the Most Merciful, Most Forgiving, Most

Beneficent, but we also need to know the consequences of the disobedience that we are

committing on a daily basis. We should have complete balance of taqwa which is only

the criteria that can make someone better than others before Allah [azza wa-Jal].

Imam al-Ghazali defines Taqwa means carrying out the commands of Allah Most High

and turning away from that which He has forbidden." The beginning of guidance by

Imam Abu Hamid al-Ghazali

In the same ways, as many of us know that growing beards is mandatory and some may

know it as Sunnah and some may know it as makruh; but I am in a position that I

believe many of the Muslims do not know elaborately the sins of shaving beards or

growing moustaches, and altering the creation of the All-Mighty.

It is stated in the Noble Qur'an that Allah [Azza wa-Jal] said:

"Verily, we have created the human being in the best of stature." Al-Qur'an

95:4

And, shaving actually falls under the warning of changing the creation of Allah, it is also

stated regarding the changing of the creation as Allah, Exalted be He, says:


27

"Allah cursed him. And he [Shaitan (Satan)] said: "I will take an appointed

portion of your slaves; Verily, I will mislead them, and surely, I will arouse in

them false desires; and certainly, I will order them to slit the ears of cattle, and

indeed I will order them to change the nature created by Allah." And whoever

takes Shaitan (Satan) as a Wali (protector or helper) instead of Allah, has surely

suffered a manifest loss." Al-Qur'an 4:118-119

I have gone through the verses from the Noble Qur'an and the Sunnahs of the blessed

Messenger of Allah (ملسو هيلع هللا ىلص) to elaborate the status of the growing beards on one hand

and on other hand how grave it is sinful to shave or to do opposite. So, now here also

would like to highlight the positions of some of the renowned scholars in this serious

matter, due to the reason that sometimes it is found that those renowned scholars have

explained a specific matter in broad ways that anyone of us can understand it with

goodness, and no questions are left behind for us.

Shaving the beard is forbidden and the one who does so is a Fasiq, because of his

violation of the Hadiths which order it to be grown. Shaving the beard is forbidden,

according to what has been narrated by al-Bukhari, Muslim, Ahmad, and others, on the

authority of Ibn Umar (may Allah be pleased with him) from the Prophet (ملسو هيلع هللا ىلص), who

said:

"Be different from the polytheists, and grow your beards and shorten your

moustaches." al-Bukhari, Muslim

And according to what has been narrated by Muslim and Ahmad, on the authority of

Aby Hurairah (may Allah be pleased with him) from the Prophet (ملسو هيلع هللا ىلص), who said:

"Pare your moustaches and leave your beards, and differ from the Zoroastrians."

Muslim


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Continuously shaving the beard is a major sin, therefore the shaver must be advised and

reproved, especially if he is in a religious guidance center.

As for shaving the moustache, it has not been authentically reported from the

Messenger of Allah (ملسو هيلع هللا ىلص), nor from his Companions, as far as we are aware. What

has been confirmed from them is that they used to encourage people to clip it and trim

it.

The Permanent Committee, Fatawa Islamiyah, Islamic Verdict, Vol.1

Shaving the beard is not permissible, according to the saying of the Prophet (ملسو هيلع هللا ىلص)

in the authentic hadith:

"Clip your moustaches and grow your beards, and differ from the polytheists."

Ahmad

and his words:

"Pare your moustaches and leave your beards, differ from the Zoroastrians."

Muslim

The beard is what grows on the cheeks and the chin, as defined by the author of Al-

Lisan and Al-Qamus [i.e., Lisanul-'Arab and Al-Qamus Al-Muhit: Two famous Arabic

Dictionaries]. It is obligatory to leave the hair which grows on the cheeks and chin and

not to shave it or cut it. May Allah correct the situation of all the Muslims.


"And indeed I will order them to change the nature created by Allah." An-Nisa 4:119

Shaving beard is included in the generality of what Allah, the Most High has mentioned

in His Book, concerning Satan leading many people astray, for shaving it is changing


29

Allah's creation and the Prophet (ملسو هيلع هللا ىلص) ordered that the beard be grown and the

moustache be trimmed.


It has been authentically reported in the Two Sahihs on the authority of Ibn Umar

(may Allah be pleased with him), from the Prophet (ملسو هيلع هللا ىلص) that he said:

"Be different from the polytheists, and grow your beards and shorten your

moustaches." al-Bukhari & Muslim

And in Sahih Muslim it is reported on the authority of Anas (may Allah be pleased with

him) that he said:

"A time limit was set for us regarding clipping the moustaches, clipping the nails,

plucking the hair from the armpits and shaving the pubic area - that they not be

left for more than forty days."

In Sahih Muslim, on the authority of Abu Hurairah (may Allah be pleased with him), it

is reported that he said, Allah's Messenger (ملسو هيلع هللا ىلص) said:


Muslim

At-Tirmidhi narrated from the Hadith of Zaid bin Al-Arqam (may Allah be pleased with

him), that the Messenger of Allah (ملسو هيلع هللا ىلص) said:

"Whoever did not remove some of his moustache is not one of us." at-Tirmidhi

- and he said: "It is an authentic Hadith."


30

Ibn 'Abdul-Barr said: "Al-Hasan bin Salih reported from Sammak bin Harb, from

'Ikrimah, from Ibn Abbas, that the Messenger of Allah (ملسو هيلع هللا ىلص) used to clip his

moustaches and mentioned that Ibrahim used to clip his moustache."

Ibn Al-Qayyim said: "A number of them report it from saying Ibn Abbas only. There

are the proofs, some of which show an order to trim the moustache, and some of which

show the order to shorten it..."

What is legislated is a choice in that matter. We do not consider it allowed to say that

shortening the moustache is a form of mutilation and an innovation, since this

contradicts the aforementioned proofs, and no consideration is given to the sayings of

anyone besides the authentic Sunnah from the Messenger of Allah (ملسو هيلع هللا ىلص).


"Shaving the beard is a form of mutilation."

Al-Kasani, Badai us-Sanai, 3:1129

"Sparing the beard means avoiding cutting most or all of it - as is the practice of the

Persian Magians who shave their beards, and as is observed among the Indians and

some of the Europeans ... It is prohibited for a man to cut his beard shorter than a first

length - as is done by some people from the west (i.e., north-west Africa) and by

effeminate men."

Al-Kamal Bin al-Human, Fath ul-Qadir 2:348 & al-Bahr ur-Ra'iq 2:490

"It is prohibited for a man to cut his beard."

Ibn Abidayn, Radd ul-Muhtar 2:418

"Shaving the beard is prohibited, as is cutting so short as to clearly changes one's

appearance. But if it becomes oversized, and if cutting it would not be appear as a


31

mutilation, then it may be cut; but that would be disliked and contrary to that which is

better."

Abu al-Hasan, Sharh ur-Risalah, and the commentary on it by al-'Adwi

In the authentic Hadith of Allah's Messenger (ملسو هيلع هللا ىلص) he said:

"Clip your moustaches and grow your beards, differ from the polytheists."

He (ملسو هيلع هللا ىلص) also said:


Muslim

And in some narrations:

"Trim your moustaches." Ahmad

And Ihfa (trimming or shortening) is a more than clipping. So whoever pares or trims

his moustache until his upper lip is visible, then there is no harm because the authentic

Hadiths mention both ways.

Ash-Shaykh Ibn Baz, Fatawa Islamiyah, Islamic Verdict, Vol.1

The authentic Sunnah of Allah's Messenger (ملسو هيلع هللا ىلص) proves the obligation of growing

the beard and the forbiddance of shaving or cutting it, such as in the Hadith narrated in

the Two Sahihs, on the authority of Ibn Umar which says that the Prophet (ملسو هيلع هللا ىلص)

said:

"Clip your moustaches and grow your beards, differ from the polytheists."

Ahmad


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In Sahih Muslim, on the authority of Abu Hurairah, it is reported that the Prophet

:said (ملسو هيلع هللا ىلص)


Muslim

These tow Hadiths and other Hadiths which carry the same meaning, all prove the

obligation to grow the beard and the forbiddance of shaving it or cutting it, as we have

said.

Whoever claims that growing it is a Sunnah for which those who do it will be rewarded,

while those who abandon it do not merit punishment, then he is mistaken and has

contradicted the authentic Hadiths. This is because the rule is that commands are

obligatory and prohibitions forbid, and it is not permissible for anyone to contradict the

obvious meaning of the authentic Hadiths, unless he has a proof to show otherwise; and

there is no evidence to indicate that these Hadiths carry any meaning besides the

obvious one.

As for At-Tirmidhi has reported on the authority of Abu Hurairah, that the Prophet

used to cut his beard lengthwise and widthwise, it is a false Hadith. It cannot (ملسو هيلع هللا ىلص)

be authentically traced to the Messenger of Allah (ملسو هيلع هللا ىلص), because it contains in its

chain of narrators one who was accused of lying.

As for who mocks it (growing beards) and compares it to pubic hair, he is guilty of a

great sin warranting his apostasy from Islam. This is because making fun of anything

which is proven by the Book of Allah and the Sunnah of Muhammad (ملسو هيلع هللا ىلص) is

considered an act of disbelief and apostasy from Islam, based upon the Words of Allah,

the All-Mighty, the All-Powerful:


33

"Say: Was it Allah and His Ayat (proofs, evidence, verses, lessons, signs, revelations etc.)

and His Messenger that you were mocking? Make no excuse; you have disbelieved after

you had believed." At-Tawbah 9:65-66

Ash-Shaykh Ibn Baz, Fatawa Islamiyah, Islamic Verdict, Vol.1

It is not permissible to shave the cheeks, because they are a part of beard, but it is

permissible for a man to shave his head or his pubic area and the like in Ramadhan or

other any time, even blood flows. Indeed, shaving the pubic area is one of the Sunan of

Al-Fitrah.


"Imam Malik prohibited removing the hair of beard, and he hated shaving anything

under the jaws as it is a practice of the Magians."

Al-'Adwi, commentary on Sharh ur-Risalah 2:411

The Prophet (ملسو هيلع هللا ىلص) said:

"Shorten your moustaches and grow your beards." Ahmad

And he indicated among the ten characteristics of the Fitrah: trimming the moustache

and growing the beard. And the beard of the Prophet (ملسو هيلع هللا ىلص) was thick. And Allah,

the Most High says that Harun said:

"O son of my mother! Seize (me) not by my beard, nor by my head." Ta-Ha

20:94

The beard is the hair which grows on the jaws and the chin. The left and right (bottom)

jaws are the places from which the lower teeth grow and the beard encompasses the left

and right jaws and since these authentic commands have been given, it is obligatory


34

upon the Muslim to obey Allah. Obedience is not complete, unless it is full compliance,

therefore, whoever shaves his beard has disobeyed the words of the Prophet (ملسو هيلع هللا ىلص):

"Grow your beards."

"Expand your beards." and,

"Let your beards...." and,

"Leave your beards..."

So the shaver or the one who trims it has violated that obedience and committed an act

of disobedience, therefore, he must turn to Allah in repentance and remorse.

Ash-Shaykh Ibn Jibreen, Fatawa Islamiyah, Islamic Verdict, Vol.1

"Shaving the beard is prohibited, and is only done by effeminate men."

Ibn 'Abd al-Barr, from at-Tamhid

"Imam ash-Shafi'i expressed in 'al-Umm' that it is prohibited to shave the beard. So

did az-Zarkashi and al-Halimi in 'Shu'ab ul-Iman'. Al-Athur'i said,

"It is prohibited to totally shave the beard without a medical reason."

Ibn Ruf'ah, from Sharh ul-Ubad

Shaving beard is unlawful, and negates the complete faith that is obligatory. A person

who shaves deserves to be chastised in this life and punished in the next, unless he

repents a sincere repentance before he dies, by regretting his sin, and by growing his

beard. Allah All-Mighty says:

"And verily, I am indeed Forgiving to him who repents, believes and does

righteous good deeds, and then remains constant in doing them." Ta-Ha 20:82

If he continues to shave until he dies but nevertheless dies a Muslim, he is under Allah's

will: If Allah All-Mighty wills, He forgives him; if He wills, He punishes him.


35


"The Hanbali's agree without any exception that it is prohibited to shave the beard."

al-Insaf, Sharh ul-Muntaha

"It is prohibited to shave the beard."

Shaykhul Islam Ibn Taymiyyah, Al-Ikhtiyarat ul-Ilmiyah and al-Fatawa al-Kubra 1:30

"Our mathhab [Hanbali] adopts the prohibition of shaving the beard."

As-Saffarini, Ghitha ul-Albab 1:376

"All of the scholars have agreed that shaving beard is a prohibited mutilation."

Ibn Hazm al-Andalusi, Maratib ul-Ijma & al-Muhalla 2:189

"The four mathhabs agree that it is obligatory to spare the beard and is prohibited to

shave it or cut it close."

Ali Mahfuz, Al-Ibda fi Madarr al-Ibtida

"Any of the earlier texts is sufficient by itself to prove the obligation of sparing the

beard and the prohibition of shaving it. How, then, when we combine the evidence from

all of those?"

Ash-Shaykh al-Albaani, Jilbab ul-Mar'at il-Muslimah

"It is prohibited to shave the beard because of what Ahmad, al-Bukhari and Muslim

reported.... And insisting to shave it is a major sin..."

Ash Shaykh Ibn Baz & 'Abd ur-Razzak Afifi, Fatawa

By the will of Allah [Azza wa-Jal], the view that we have now on this matter of growing

the beards and shortening the moustache is clear and proven. Yet, some of the aspects


36

still remained to be discussed. One of them is that what is the legal length of the beards

should be.

As the Messenger of Allah (ملسو هيلع هللا ىلص) said:

"Grow your beards and shorten your moustaches." Ahmad

And because it is a departure from the guidance of the Messengers to the guidance of

the Zoroastrians and the Polytheists. The legislated area of the beard is as defined by the

scholars of the language, which is that it is the facial hair, the jaws and the cheeks, that

is, the hair on the cheeks, jaws and chin - all of that is the beard. And removing

anything from it is an act of disobedience and also, because the Messenger of Allah

:said (ملسو هيلع هللا ىلص)

"Grow your beards..." and,

"Leave your beards..." and,

"Let your beards..." and,

"Expand your beards..."

- and this proves that it is not permitted to remove anything from it; however, act of

disobedience differ, so shaving is worse than removing a part of it, because it is a greater

and clearer violation than removing a part of it. [Ash-Shaykh Ibn Uthaimeen, Fatawa

Islamiyah, Islamic Verdict, Vol.8]

According to the command of the Messenger of Allah (ملسو هيلع هللا ىلص), beards should

completely be spared and moustache should be shortened, and it is also proven that the

Messenger of Allah (ملسو هيلع هللا ىلص) and his Companions had full and large beards.

There is no evidence from authentic sources which can prove that they used to trim or

shorten their beards, but there is a hadith which is false and classified extremely weak


37

which I already mentioned above in one of the fatawa's of Ask-Shaykh Ibn Baz as it is

reported from Abdullah bin Amar:

"The Prophet (ملسو هيلع هللا ىلص) used to cut from the width and length of his beard"

[recorded by at-Tirmidhi, Ibn 'Adiyy, and others, verified as fabricated by the

prominent scholar al-Albaani (ad-Daifah 288)]

However, there are a number of reports from the Companions (may Allah be pleased

with them) which conveys the proof that they used to cut their beards on a certain

length. Amongst from them Ibn Umar, Abu Hurairah, and Ibn Abbas (may Allah be

pleased with them) who used to cut their beards what extended beyond a fist of length.

And some of the similar reports to be found from the salaf as Ibrahim an-Nikhi, Malik,

and Ahmad. [several such authentic reports are compiled by prominent scholar al-

Albaani in ad-Daifah 2355].

And in one occasion when Abdullah bin Umar went for Umrah, or Hajj, he used to

hold his beard with his fist and cut whatever extended beyond his fist. [al-Bukhari]

Additionally, it was also asked to the one of the great scholars Muhammad Nasiruddin

Al-Albaani on 'Trimming What is in Excess of a Fistful from the Beard'. And here I have

enclosed the entire conversation between the questioner and the Shaykh so that it may

become more elaborate, understandable and beneficial at large.

Questioner: We’re aware that there are detailed hadiths which have been reported

concerning letting the beard flow, and what is apparent from them is that they are an

order [to do so] and an obligation, and we know the hadith of ’Abdullah Ibn ’Umar

[where it is stated], ‘… that when he would perform Hajj or ’Umrah he would trim

some of his beard,’ so is this a proof for the permissibility of trimming the beard,

whether that be more than a fistful or from either side?

Al-Albaani: This issue has no connection as to whether it is obligatory to let the beard

flow or not, but rather as to whether it is allowed to trim the beard [in the first place] or

not, correct?


38

Questioner: Yes.

Al-Albaani: The narration of Ibn ’Umar, if you are holding on to it [specifically] in

connection with him [trimming his beard while] being on Hajj or ’Umrah, then that has

an answer [specific to it], but if you are not holding on to that narration regarding that,

then there is an answer for that [too], which of the two aspects do you mean?

Questioner: The aspect … he said, ‘… when he would perform Hajj or ’Umrah …’

Al-Albaani: Okay, if this restriction, ‘… when he would perform Hajj or ’Umrah …,’ is

taken away, does the topic [at hand] change in your view?

Questioner: As long as there is no other proof, yes, the topic changes in my view.

Al-Albaani: Ya’nee, if it is established that Ibn ’Umar used to trim his beard even when

not on Hajj or ’Umrah, ya’nee, the problem is over? I don’t think so [i.e., that should be

the end of the argument but I don’t think that that will be the case with you].

Questioner: The problem wouldn’t be over for me, O Shaikh!

Al-Albaani: That’s what I thought, even though that was what you were talking about.

Questioner: Yes, O Shaikh.

Al-Albaani: Okay, so, for the sake of benefit, I say: it has been established [both that he

trimmed his beard] with the restriction [of him doing so on Hajj or ’Umrah] and

generally, i.e., he used to trim his beard when on Hajj or ’Umrah and also when not on

Hajj or ’Umrah, what I understand from you is that it is as though you want to say: is it

allowed to curtail the general order of the Prophet ملسو هيلع هللا ىلص to let one’s beard flow based

upon the unrestricted action of Ibn ’Umar or [in other words] without [restricting it

only to] Hajj and ’Umrah, I think that is what your question is, isn’t it?

Questioner: Yes, that is my question [now], initially though it was about the restriction

[of doing it during Hajj or ‘Umrah.]


39

Al-Abaani: Yes, for that reason here is a quick benefit [I will mention to you], it has

been reported with the check [that it was done during Hajj or ’Umrah] and it has been

reported without that restriction too. So it has been reported from Ibn ’Umar that he

would do that during Hajj or ’Umrah and also when not on Hajj or ’Umrah.

And take as another point of benefit that it has been reported from others apart from

Ibn ’Umar too, yes, and this is something which in reality has remained hidden from

many of the people of knowledge and excellence, and for that reason they forbid

practising people from cutting their beards since they want to stop at the general

meaning given in the text, “Trim the moustache and let the beard grow,” and this is [in

fact] the [foundational] principle, i.e., that a Muslim stops at a general or unrestricted

text, and does act contrary to it by using a restriction or limit [to its generality] except

with a proof.

So now, I hold that the proof is on our side in terms of restricting it, and [through] the

action of Ibn ’Umar, and not specifically that he did it during Hajj or ’Umrah, even

though this helps us along half the way, since those who say that the order [in the

hadith] is to be carried out in its generality and unreservedly do not [even] allow one to

trim one’s beard whether during Hajj or ’Umrah, [is that] clear?

So I say, Ibn ’Umar’s action here is a proof, and that is due to the following:

To understand the restriction [given to the general meaning of the hadith] by Ibn

’Umar’s هنع هللا يضر action we have to bring to mind a reality that is connected to

the aforementioned hadith, “Trim the moustache and let the beard grow,” [and that

reality is] that Ibn ’Umar is one of its narrators. And here a fiqh principle comes in to

play which the people of knowledge point out on numerous occasions when they debate

with each other in matters in which they differ, they say, ‘The narrator [of a hadith]

knows more about what he is narrating than others,’ and this is a sound statement,

taken from some hadiths, such as his saying ملسو هيلع هللا ىلص, ‘An eyewitness sees what someone

who is absent doesn’t,’ and there is another narration [which states], ‘Being informed is

not like seeing [for yourself].’


40

And the reason for this hadith is that the Prophet ملسو هيلع هللا ىلص related the story of Musaa

and his brother Haaroon on one hand and the people on the other, that when he ملسو هيلع هللا ىلص

went to consult his Lord ىلاعتو كرابت, and left his brother in charge of the Jews and

the Children of Israel, they made a calf, an image having a lowing sound, so when

Musaa came back and he told him of the news, the vigilant sense of religious honour

didn’t overcome him until he saw [what had happened], and when he did so he

-said, ‘Being informed is not like seeing [for yourself],’ and this is true, self ملسو هيلع هللا ىلص

evident, natural, and well known amongst people practically and through experience.

So when this is the case, Ibn ’Umar, as we all know, lived with the Prophet ملسو هيلع هللا ىلص for

years and he heard this hadith from him. So in my opinion if Ibn ’Umar knew by seeing

him ملسو هيلع هللا ىلص that he never trimmed his beard at all, it would be impossible that Ibn

’Umar would take a single hair from it, due to it being known that he was the most avid

of the Companions in following him ملسو هيلع هللا ىلص, even in some issues which other people

may reproach him for, and I think this is something you are all aware of.

So if a glorious Companion, part of whose biography I just mentioned now, someone

who was the most eager of the Companions in emulating the Prophet ملسو هيلع هللا ىلص—if he

didn’t see or hear something from him ملسو هيلع هللا ىلص which at the very least would have

opened the way for him to trim it, he never would have done so, is that clear?

If we add to that the fact that some of the Salaf like Abu Hurairah, Ibrahim an-Nakha’i

and so on, used to do that too, [they] used to trim their beards, and then add to that

those who, I don’t say I know … but those who use the general meaning of the hadith,

saying, ‘No one reported from any one of the Companions that they used to trim their

beards,’ [in reply] to them we say, ‘No, they did, and those who did so are so and so

and so and so and so and so,’ they now have to prove the opposite to us, and that is, as

the Arabs say, nigh on impossible [the Shaikh used an Arabic proverb here: طرخ نود

تاد ق Before one can attain it, he has to strip the tragacanth of its leaves by grasping‘—ال

each branch and drawing his hand down it: i.e., he has to perform what will be


41

extremely difficult if not impossible.’]. [And] what is the opposite [which they must

prove]? That they never used to trim it, all they have is the absence of knowledge, and

the people of knowledge have a very sound statement which they make, ‘The absence of

the knowledge of something does not necessarily equate to its non-existence.’

So the fact that I, Zaid, Bakr and ’Amr don’t know any one of the Companions who

used to trim his beard doesn’t mean that none of the Companions [actually] did, this is

not knowledge this is ignorance, [since] it could [either] be this or that, but one of these

two possibilities has [actually] been reported as we just mentioned from Ibn ’Umar, Abu

Hurairah and others from the Pious Predecessors.

And I recall that Ibrahim an-Nakha’i relates, and as we know Ibrahim was one of the

Taabi’in, he related that they used to trim their beards—and this is a very important

narration [in this issue].

Based upon this we are able to say that the Prophet’s ملسو هيلع هللا ىلص order to let the beard flow

is not unrestricted and all-encompassing, because it has been practically established by

those who carry weight in both knowledge and in their following that they did not

implement this hadith unrestrictedly.

Through this example and others I stated in many pieces of research, and this [point] is,

in fact, a very important knowledge based principle, whoever understands it will have

comprehended tens of issues which [people’s] minds err in correctly grasping, in terms

of whether or not they are allowed in the legislation, so I say: ‘It is not allowed to act

upon the general meaning of every general text which was not acted upon in a general

manner.’ Is this statement clear or not?

It will not be hidden from all that there are many parts to a general text, so then [a

person] wants to use this general text to prove one of those parts, because it is either

forbidden or legislated by way of what? [By way of that] text which is general in

meaning—so coming to such a conclusion based on a general text is not allowed in

many instances when using it to come to that conclusion includes a part which was

acted upon or not acted upon, it is in light of this that we should use the general


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[meaning] as a proof or [conversely] not use the general [meaning] as a proof, which is

the case in point at the moment.

And we are able to bring other examples, some of which take place in our lives

nowadays, and others which [do not take place in our lives nowadays but which] we

give to serve as an example in order to clarify this principle.

An example before us is this general order, “Trim the moustache and let the beard

grow,” which is used to show that it is not allowed to trim it at all, but through practical

examples we were shown that it was, so: we do not take this general ruling because that

which opposes it has been established, i.e., trimming [what exceeds a fistful].

Sometimes you have the total opposite: a general order is used to show the legislative

legitimacy of a particular act of worship, an act of worship which has not been relayed

to us from the people of worship of old and so [in such a situation] it is not correct to

use the generality of the text to come to that conclusion, for if we did we would have

agreed with all of the innovations that innovators do, since any innovation on the face

of the earth—especially if it is categorised according to what Imaam Ash-Shaatibi calls

additional/secondary innovations [al-bid’ah al-idaafiyyah]—it is not possible except that

this innovation will have a proof from the Book and the Sunnah, yet along with that we

[still] say that it is an innovation.

Now I will bring you a practical example and another which I will make up in order to

make this principle understood. You all know, since you’ve performed Hajj and ’Umrah

many times, that there are many worshippers, [there] and here too, who we now see

placing their right hand on the left after raising their heads from rukoo’, [is that] clear?

This holding of the hands after rukoo’ which some Shaikhs who have their standing in

knowledge do, what is their proof? A general text, they in no way at all have a hadith

[which states] that when the Prophet ملسو هيلع هللا ىلص would raise his head from rukoo’ he would

place his right hand over his left in prayer, there is no such hadith at all, there is

however a general hadith, ‘When he would stand for prayer, Allah’s Messenger

’… would place his right hand over his left,’ [so] they said, ‘… stand in prayer ملسو هيلع هللا ىلص

this includes the first standing, the second, [in fact] any standing which is after the

rukoo’—this is where a general text has been used to come to a conclusion, likewise, for


43

example, other hadiths [general in nature which they use as proofs], that, ‘We, the

company of prophets, have been commanded with three things …’ one of which was, ‘…

and to place our right arms on our left arms during prayer.’ They said: this is

unrestricted and so includes the first time one stands and the second time after the

rukoo’.

We hold that this conclusion is very weak, why? Because this was either carried out

practically by the Salaf, at the head of whom is Muhammad ملسو هيلع هللا ىلص, or it was not. The

person who claims that it was done practically is like those who use a general text as a

proof: they have to establish that the Prophet put his hand on his chest after raising his

head from rukoo‘—and no such text exists at all.

Those who do not do that do not need to establish that he didn’t do it, why? Because

acts of worship are restricted, ‘I have not left anything which will bring you closer to

Allah except that I have ordered you with it,’ so if the Prophet ملسو هيلع هللا ىلص put his hands

there in this place it would have been relayed to us just as it was concerning the first

place … if the Prophet ملسو هيلع هللا ىلص used to put his hands there in the second place it would

have been reported to us just as putting the hands there in the first standing was, so if

placing the hands there in the second standing was not transmitted then this is a

practical proof which the Muslims carried out [showing] that the Prophet ملسو هيلع هللا ىلص never

used to do it.

So using general proofs to come to conclusions, whether they are sayings of the Prophet,

which are [obviously] strongest [in establishing proof], or statements of the

Companions, which are less [authoritative than the statements of the Prophet ملسو هيلع هللا ىلص],

since the statements of the Prophet ملسو هيلع هللا ىلص are more precise and definitive than that of a

Companion … … this is a clear example of what we were explaining, or does anyone

have a question or something they are unclear about before we move on to the next

example … yes?


44

Questioner: Regarding how much is to be trimmed, he limits himself to what is in

excess of a fistful?

Al-Albaani: Yes, when he holds his beard, whatever is under the fistful, those hairs, it is

permissible for him to cut them.

Questioner: From both sides?

Al-Albaani: From both sides if they are more than a fistful. Maybe someone has another

question too?

Questioner: Others apart from Ibn ’Umar narrated [this hadith], they never limited it to

a fistful or anything else, so is it allowed for us to trim even more than a fistful or do we

restrict ourselves to what Ibn ’Umar did?

Al-Albaani: No, we stop at what Ibn ’Umar did, because he has a distinction which is

that he is the narrator of the hadith.

Questioner: This is a strong principle, Shaikh.

Al-Albaani: Yes, I’ll give you an example which will make the issue even clearer. Many

times on such occasions I say: if a group of people entered a mosque at dhuhr or ’Asr

time, and they wanted to pray the Sunnahs that are prayed before these prayers, that

which occurs today and which is correct is that each person will pray the Sunnahs in a

spot on their own.

So if someone [now went and] had an idea, upon seeing this group of people entering

the mosque and praying on their own [he thinks]: why [is each one praying] alone?

‘Come together, Yaa Jamaa’ah, why have we split our prayer up when the Prophet

said, ‘Allah’s Hand is over the Jamaa’ah,’ and, ‘The congregational prayer is ملسو هيلع هللا ىلص

more superior to that of a person praying on his own …’’ to the end of the hadith, ‘…

and he ملسو هيلع هللا ىلص said, ‘A man’s prayer with another man is greater in reward than his

prayer alone. And a man’s prayer with two other men is greater in reward than his

prayer with one other man …’’ and so on, ‘… Come and let’s pray together as a

Jamaa’ah,’—would you say this Jamaa’ah is legislated or not? All of you in unison will


45

say, ‘No, it isn’t.’ Okay, is there a [textual] prohibition against this prayer? There isn’t,

there isn’t a prohibition, the Prophet ملسو هيلع هللا ىلص didn’t say, ‘Do not pray the Sunnahs in

Jamaa’ah.’

But I will say, I will say in my own particular way: the Prophet ملسو هيلع هللا ىلص did prohibit it.

But the common folk don’t share in understanding this prohibition, in fact, not all of

the elite [i.e., scholars etc.] share in understanding it, only some to the exclusion of

others.

And it is from here that the discord concerning good and bad bid’ahs came about,

because those who say that there is [such a thing as] a good bid’ah understood the

[following] statement of the Prophet ملسو هيلع هللا ىلص, ‘Every innovation is misguidance, and all

misguidance is in the Fire,’ to mean that it is restricted: i.e., [they incorrectly understood

that the statement is not general but restricted and means] that not every bid’ah is

misguidance.

Ya’nee, this is one of the strangest areas of discord that has arisen in the Ummah. So we

are [from] those whom Allah has helped, through His Grace and Mercy, to understand

this most great principle which the Prophet ملسو هيلع هللا ىلص laid down in general gatherings, in

his sermons on Fridays and elsewhere, saying, ‘And every innovation is misguidance,

and all misguidance is in the Fire,’ we have understood this to be unrestricted and all-

encompassing.

When a person comes to us with the example I just gave to you now, ‘Come and let’s

pray [the Sunnah prayers] together in congregation,’ this goes with [i.e., deceives] the

people of innovation, ‘Why, Yaa akhee, do you criticise us? Allah said, ‘… ask [Allah to

confer] blessing upon him and ask [Allah to grant him] peace,’ don’t they disapprove of

us like that?

So this example which I gave to you just now deceives those people who did now

ground themselves on this great principle, ‘And every innovation is misguidance, and all

misguidance is in the Fire,’ as for us then the issue is not dubious to us, and all praise is

due to Allah, [for] we say that praying Sunnahs in congregation is an innovation.


46

Okay, going back to our previous question [about praying the Sunnahs before an

obligatory prayer in Jamaa’ah], is there a prohibition concerning it? There isn’t, there

isn’t a prohibition concerning it as they understand or as they want, but his statement

is enough for us, ‘And every innovation is misguidance, and all misguidance is ملسو هيلع هللا ىلص

in the Fire,’ and the hadiths in this regard are well-known.

Thus, in the same way in which we reproved this [praying of the Sunnahs in] Jamaa’ah,

the proofs for which were [those] general [hadiths], [in the same way] we say: this act of

worship, if, in fact, it was an act of worship, the Salaf would have preceded us in it, just

as we were saying that if placing the hands [on the chest] in the second standing were

legislated and if the general proofs which they use included [placing the hands on the

chest in] this place [then the Salaf would have preceded us in it], so when they didn’t

our answer and stance is just like our statement concerning praying the Sunnahs in

congregation, i.e., if that were included in the general proofs, they would have carried

that out, clear?

Thus, ‘… let the beard grow …,’ this is a general text—but was implementation of this

general text carried out? The answer is no. Why? Because we have textual evidence from

the Salaf while [at the same time] not having that which opposes them. So the

deduction that cutting what is in excess of a fistful is permissible stands correct for us

through the proof of the narrator of the hadith, Ibn ’Umar and whoever from the Salaf

followed him in that.

And [all] praise is [due] to Allah, Lord of the worlds.

Al-Hudaa wan-Noor, 267.

The last aspects from my view which is yet left to be discussed is the legal rulings of

dyeing the beards. From my personal experiences sometimes when it is conveyed to the

people that what to do and what not to do according to the true Islamic teachings with

clear proof, still those are found doing the same prohibited acts on a daily basis and

showing their back instead of accepting the blessed guidance which reached to them


47

through the mercy of the Most Merciful, Allah [Azza wa-Jal]. And one of them is the

legal rulings of dyeing the beards.

Furthermore, many of us even do not know that it is completely prohibited to dyeing

the hair in black whether beards or hair on one's head. 'It is not allowed to dye your

hair black - regardless whether it is your beard or the hair on your head. Certain sayings

of the Messenger of Allah (ملسو هيلع هللا ىلص) indicate that dyeing one's hair to red, yellow, or with

a mixture of henna and Katam. He (ملسو هيلع هللا ىلص) clearly said:

"Change this whiteness in the hair, stay away from black." Muslim, Abu Dawud,

Ibn Majah, An-Nasa'i

Recorded by Muslim in his Sahih, and Abu Dawud, An-Nasa'i and Ibn Majah - in a

hadith related by Jabir bin Abdullah (may Allah be pleased with him).

In another hadith that is related by Abu Hurairah (may Allah be pleased with him), the

Messenger of Allah (ملسو هيلع هللا ىلص) said:

"Indeed, neither the Jews nor the Christians dye their hair, so differ from them."

Muslim [Fatawa by Ash Shaykh Ibn Baz, Fatawa Islamiyah, Islamic Verdict,

Vol.8]

Moreover, in another fatawa of ask-Shaykh Ibn Jibreen stated that the preferred view is

that it is unlawful to dye one's gray hair to black, since the Prophet (ملسو هيلع هللا ىلص) said:

"Change this white hair, but stay away from black." Muslim, Abu Dawud, Ibn

Majah, an-Nasa'i


48

and because the Prophet (ملسو هيلع هللا ىلص) said:

"There will come a people at the end of the time who will dye their beards black

like the chests of pigeons - they shall not smell the fragrance of Paradise." Abu

Dawud

We should not concern ourselves about the large number of people who do this act,

since what is worthier is to follow is the truth. [Ash-Shaykh Ibn Jibreen, Fatawa

Islamiyah, Islamic Verdict, Vol.8]

Lastly, I would like to end my discussion here with the last of the aspects and it is one

of the matter which never should be neglected by a Muslim. As many of us may already

are blessed with beautiful beards and many of us I pray to the All-Mighty may bless us

with it, but we always need to make sure that we keep it net and clean from any dirt. As

it is reported from Anas (may Allah be pleased with him):

"When Allah's Messenger (ملسو هيلع هللا ىلص) performed wudu, he would take a scoop of

water in his hand, bring it under his chain, and pass it through his beard. He

would then say: 'Such did my Lord (SWT) commanded me.'" Abu Dawud, al-

Bayhaqi, & classified authentic by prominent scholar al-Albaani


49

The Messenger of Allah (ملسو هيلع هللا ىلص) said in his last sermon on 9th day of Dhul al-Hijjah,

10 A.H. in the 'Valley of Mount Arafat,

"All those who listen to me shall pass on my words to others and those to

others again; and may the last ones understand my words better than

those who listen to me directly. Be my witness O God, that I have

conveyed your message to your people."

And He (ملسو هيلع هللا ىلص) also said:

"May Allah make radiant [the face of] one who heard what 'I said, learned

it by heart, and transmitted it as he heard it." at-Tirmidhi

"Glorified be your Lord, the Lord of Honour and Power! (He is free) from

what they attribute unto Him! And peace be on the Messengers! And all

the praise and thanks be to Allah, Lord of the 'Alamin (mankind, jinns

and all that exists)." Al-Qur'an 37:180-182


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Conclusion

I pray to the All-Mighty, Exalted be He, bless this small work and forgive me for falling

short of my lofty goal. And I pray to the All-Mighty, All-Wise, that He bless the

Prophet, his family, and his righteous Companions. May the All-Mighty, Exalted be He,

grant us a place under the Prophet's standard on the Day of Resurrection. Aameen.

"....Our Lord! Accept (this service) from us. Verily! You are the All-Hearer, the

All-Knower." Al-Qur'an 2:127

"My Lord! Inspire and bestow upon me the power and ability that I may be

grateful for Your Favours which You have bestowed on me and on my parents,

and that I may do righteous good deeds that will please You, and admit me by

Your Mercy among Your righteous slaves." Al-Qur'an 27:19

How perfect You are, O Allah! All praise is for You. I bear witness that none has the

right to be worshipped but You. I ask for Your forgiveness, and I repent to You.

"and the close of their request will be: Al-Hamdu Lillahi Rabbil-'Alamin [All the

praises and thanks are to Allah, the Lord of 'Alamin (mankind, jinns and all that

exists)]." Al-Qur'an 10:1


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[note: Due to typing errors, I had to remove the Arabic contexts of the

Qur'anic verses. In sha Allah, as soon as the errors have been resolved I will

put all those Qur'anic verses here.]

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The Status of the Beards in Islam - WordPress.comnever have a guide. I testify that there is no deity but Allah alone, without any partners, and that Muhammad is His 'Abd (worshiper)