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Length of The Beard In Islam – The View of Sahabas,

Tabein, Taba- Tabein, Muhaddaseen & Fuqaha.
 1. Beard Length of Prophet peace be upon him
2. Sahaba knew the ahadith of Prophet peace be upon him more than any
other scholar.
3. Hadith of Ibne Omar
4. Commentary of Ibne Abbas on Surah al Hajj ayah 29
5. Athar of Muhammad bin Ka`ab al Quradhi (Tabiyee)
6. Athar of Mujahid (Tabiyee student of Ibne Abbas)
7. Athar of Ibne Juraij
8. Athar of Ibraheem al Nakh`ee (Tabiyee)
9. Athar of Salim bin Abdullah bin Umar (Tabiyee)
[Link] of Qasim bin Muhammad bin Abi Bakkar Siddique (Tabiyee)
[Link] Athaar of Abu Huraira
[Link] of Tawoos (Tabiyee student of Ibne Abbas)
[Link] of Ibne Sireen and Al Hasan
[Link] of Muhadditheen and Fuqaha
[Link] of Imam Ibne Abi Shayba
[Link] should beautify our beards

1. Beard Length of Prophet peace be upon him

One of the Quranic transcribers, Yazeed al Faarisee, related that he saw the
Messenger of Allah (pbuh) in a dream during the era of Ibn Abbas and
informed him. Ibn Abbas said, “Allahs Messenger (pbuh) used to say, ‘ Satan
is unable to imitate my form, so whoever dreamt that they saw me, actually
saw me’. Can you describe the person that you saw?” Yazeed replied,
ُ‫قَ ْد َم ََلَ ْت ِل ْحيَتُهُ ِم ْن َه ِذ ِه إِلَى َه ِذ ِه َحتَّى كَاد َْت تَمْ ََل ُ نَ ْح َره‬

His beard filled from here to here (from one cheek to another) and almost filled
his neck (or lower part of the neck or upper part of the chest or above
chest)” [Tabaqat Ibn e Sad 1/417, Ibn e Abi Shaybah 11/525, Musnad Ahmad
1/361-62, Musnad Abu Ya’ala, Shamail al Tirmidhi 393, Ibn e Asakir 1/229]

It is mentioned in Misbah al-Lughaat: Meaning of al Nahr is Upper part of

the chest, Lower part of the neck, neck [Misbah al Lughaat page 824, Al
Qamus al Waheed page no. 1618]
‫ والنحر هو‬، ‫ بل تكاد تمَل نحره‬، ‫يعني أن لحيته الشريفة عليه الصالة والسالم لم تكن طويلة تمَل صدره‬
‫ أعلى الصدر‬،
Meaning The noble Beard of prophet peace be upon him was not as long
which filled his chest. But it filled Nahrahu, And al Nahr is above chest[ fatwa
no:147167]

Shaykh Zybair Ali Zai Translated as

‫اس سے آپ کے سينے کا باالئی حصہ بھرا ہوا تھا‬
The upper part of his chest was filled with it (beard) [The Tadhkirah of
Prophet peace be upon him in the light of authentic ahadeeth by sh Zubair Ali
Zai Rahimullah, Majalla al Hadith no:113 page 18]

‫ والنحر هو‬، ‫ بل تكاد تمأل نحره‬، ‫يعني أن لحيته الشريفة عليه الصالة والسالم لم تكن طويلة تمأل صدره‬
‫ أعلى الصدر‬،
Meaning The noble Beard of prophet peace be upon him was not as long which
filled his chest. But it filled Nahrahu, And al Nahr is above chest[ fatwa
no:147167]

b) Jabir b. Samura reported.. He (peace be upon him) had a thick beard.

[Sahih Muslim 2344]

Abu Ubayd al Qasim bin Salam (d 224 h) said:

َ ‫ ولكن فيها كثاثة من غير ِع‬، ‫ وال طويلة‬، ‫الكثوثة أن تكون اللحية غير دقيقة‬
" ‫ظ ٍم وال طول‬

“It means that the beard is not thin or long but it is thick without being too
dense or long.” [at-Tabarani in Mu`jam al Kabeer 22/159]

Abul Abbas al Qurtubi commented:

َّ ‫ فإنَّه قد ص َّح أنه كان‬، ‫" ال يفهم من هذا أنه كان طويلها‬
" ‫ كثير شعرها غير طويلة‬: ‫كث اللحية ؛ أي‬
This does not mean that he (peace be upon him) had a long beard; it meant
that it was thick but not long. [''‫( " المفھم لما أشكل من تلخيص صحيح مسلم‬6/135)]
Ibn Hajr al Asqalani said:
‫ط ِويلَة‬ َ ‫قَ ْوله كث اللِحْ يَة أَي فِي َها َكثَافَة واستدارة َولَ ْي‬
َ ‫ست‬
Meaning: It was think and round, it was not Long.
[Muqaddima Fath al Bari 1/178]

2. Sahaba Knew ahadith of Prophet peace be upon him more than

any other scholar.

Ibn Masood ra said:

‫وهللا لقد جئتم ببدعة ظلماء أو قد فضلتم أصحاب محمد صلى هللا عليه و سلم علما‬
WALLAH, You have started a dark innovation or do you exceed in
knowledge from the Companions of Prophet peace be upon him? [al Mojam al
Kabeer at-Tabrani 9/126]

Ibn ‘Abbas said:

. َ‫سنَّ ِة الَ أ ُ َّم لَك‬
ُّ ‫أَت ُ َع ِل ُم ِني ِبال‬
May you be deprived of your mother, do you teach me Sunnah? [Sahih
Muslim, The Book of Prayer of the Travellers, Chapter: Combination Of
Prayers, When One Is Resident]

Imam at-Tirmidhee said:

‫سلَّ َم َو ُه َو أ َ ْعلَ ُم ِب َم ْعنَى َما َر َوى‬
َ ‫علَ ْي ِه َو‬ َّ ‫صلَّى‬
َ ُ‫اَّلل‬ ُ ‫ِِل َ َّن اب َْن‬
َ ِ ‫ع َم َر ُه َو َر َوى ع َْن النَّ ِبي‬
Ibn Umar narrated from Prophet peace be upon him and he knows
his narration more (then others) [Tirmidhee no. 1245]
 [Link] of Abdullah Ibn Umar

Narrated Nafi’: Ibn Umar said, The Prophet said, ‘Do the opposite
of what the pagans do. Keep the beards and cut the moustaches
short.’ Whenever Ibn ‘Umar performed the Hajj or ‘Umra, he used
to hold his beard with his hand and cut whatever moustaches. Ibn
Umar used to cut his moustache so short that the whiteness of his
skin (above the upper lip) was visible, and he used to cut (the hair)
between his moustaches and his beard. (Bukhari Book 72, Hadith
780)

Abu Dawood narrated:

Marwan bin Salim said I have seen Ibn Umar he used to hold his beard with
his hand and cut what was more than a fistful.
[Abu Dawood hadeeth no: 2357 Authenticated by Al-Albani]

Ibn Hajar said:

‫ الذي يظھر أن ابن عمر كان ال يخص هذا التخصيص بالنسك بل كان يحمل اِلمر باإلعفاء على غير‬. ‫قلت‬
‫الحالة التي تتشوه فيھا الصورة بإفراط طول شعر اللحية أو عرضه‬
I (Ibn Hajar) say: apparently Ibn Umar ra did not restrict this (trimming) to
the Hajj and Umrah rather according to him the practice of leaving the
beard was on the situation that there should not be any disliking because of
excessive length of hair or sides (of beard) [Fath al Bari 10/350]

Note that there is not a single Sahabi who opposed the practice of Ibn Umar,
Abu Huraira and Ibn Abbas ra and It is impossible that the SAHABI like
Abdullah ibn Umar Ra heard something from Prophet and he himself oppose
him(Prophet Peace be upon him)
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.’
[From ‘al-Istidhkaar’ 4/317]

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.

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

[Link] of Abu Huraira RA

Abu Huraira reported: The Messenger of Allah (may peace be upon him)
said: Trim closely the moustache, and grow beard, and thus act against the
fire-worshippers. (Sahih Muslim Book 002, Hadith 0501)

Another hadeeth from Abu Huraira ra

25999- َ‫ أَنَّهُ كَان‬، َ‫ ع َْن أ َ ِبي ُه َري َْرة‬، َ‫ ع َْن أ َ ِبي ُزرْ عَة‬، ‫ُّوب‬
َ ‫ ع َْن عَمْ ِرو ب ِْن أَي‬، َ‫ش ْع َبة‬
ُ ‫ ع َْن‬، ‫َحدَّثَنَا َو ِكي ٌع‬
َ ‫يَأ ْ ُخذُ ِم ْن ِل ْحيَتِ ِه َما َج‬.
َ‫از ْالقُ ْبضَة‬

Abu Huraira RA used to cut what extended beyond a fist-length.[Ibn e abi

shaiba Vol 8 page 375 hadith 25999]

Shaykh Zubair Ali Zai Said in Majallah Al hadeeth no: 27 page 57

The narrator of this hadeeth is Amr bin Ayyub, Ibn e hibban Mentioned him
in his Thiqqat 7/224 and 225 and Shobah is Narrating from him, The Rule of
Shobah is that he only narrates from Trustworthy narrators according to
Him. (Tahdeeb at tahdeeb vol 1 page 4)…Because of these two Tawtheeqaat
Amr bin Ayyub is considered as hasan al hadith(end quote)

Abu Hilal said:

“I was informed by an old man – I think he was from the people of Madinah –
who said: “I saw Abu Hurayrah trim the hair from his cheeks.” And he said:
“And I saw him with a yellowish beard.” [Reported by Ibn Sa’d in ‘at-
Tabaqat’ (4/334)].

4. Athar of Ibne Abbas

Allah says
(29. Then let them complete their prescribed duties and perform their vows,
and circumambulate the `Atiq House.)

Commentry of Ibn e Abbas RA

ُ ‫ { ث ُ َّم ْلـيَ ْق‬:‫ فـي قوله‬،‫ أنه قال‬،‫ عن ابن عبـاس‬،‫ عن عطاء‬،‫ أخبرنا عبد الـملك‬:‫ قال‬،‫ ثنا هشيـم‬:‫قال‬
‫ضوا‬
‫ واِلخذ‬،‫ وقص اِلظفـار‬،‫ وحلق العانة‬،‫ ونتف اإلبط‬،‫ وأخذ من الشاربـين‬،‫ حلق الرأس‬:‫ التفَث‬:‫تَفَث َ ُھ ْم } قال‬
‫ والـموقـف بعرفة والـمزدلفة‬،‫ ورمي الـجمار‬،‫من العارضين‬.
Ibn ‘Abbas said, regarding Saying: {“Then let them complete their prescribed
duties…”} [al-Hajj: 29]:

“The duties are: shaving the head, trimming the moustache, plucking out the
armpit hairs, shaving the pubic hairs, cutting the nails and taking hair off the
cheeks (and in another narration, the beard) and throwing stones at the
pillars (jamarat), and staying in ‘Arafah and Muzdalifah.”(translation taken
from Multaqa)

(Tafseer Tabree under surah al hajj ayah 29, Ibn e abi shaiba vol 4 page 85
hadith 15668 and from other Nuskha vol 3 hadith 15673 with authentic chain
and Ibne Abdul Barr mentioned this in8/336 ‫ االستذكار‬,Shaykh Al bani
authenticated in his Daeefah hadeeth no: 5453,Shaykh Zubair Ali Zai
Authenticated in Majallah Al hadith no: 27 PAGE 56]

Anotherwords from Ibne Abbas narrated by Abu Jafar al Nahas as

mentioned in Ma`ani Al Quran vol 4 page 402
‫ وقص اِلظفار‬،‫ ونتف اإلبط‬،‫ واللحية‬،‫ واِلخذ من الشارب‬،‫ والذبح‬،‫ والرمي‬،‫ والتقصير‬،‫ الحلق‬:‫”التفث‬.
…Trimming the Mustaches and Beard..

Anotherwords from al Musannif ibn e abi shaiba vol 3 page 429)

“‫ واللحية‬،‫ واِلظفار‬،‫ واِلخذ من الشارب‬،‫ والتقصير‬،‫ والحلق‬،‫ والذبح‬،‫ الرمي‬:‫”التفث‬.
…..Trimming the beard.

5. Athar of Muhammad bin Ka’ab al-Quradhi (tabiyee)

‫ أنه كان يقول‬،‫ عن مـحمد بن كعب القُ َرظي‬،‫ أخبرنـي أبو صخر‬:‫ قال‬،‫ أخبرنا ابن وهب‬:‫ قال‬،‫حدثنـي يونس‬
ُ ‫ { ث ُ َّم ْلـيَ ْق‬:‫فـي هذه اآلية‬
ِ ‫ رمي‬:} ‫ضوا تَفَث َ ُھ ْم‬
‫ وأخذ من الشاربـين واللـحية‬،‫ وذبح الذبـيحة‬،‫الـجمار‬
‫ والطواف بـالبـيت وبـالصفـا والـمروة‬،‫واِلظفـار‬.

Muhammad bin Ka’ab Al Quradhiused to say, regarding the verse: }“Then

let them complete their prescribed duties…”{ [al-Hajj: 29]
what has been stated above, and in it is his saying “…and trimming the
moustache and beard.”

(Tafseer Tabree under surah al hajj ayah 29 and Ibne Abdul Barr in At
Tamheed (3/38 ‫ )فتح البر‬Shaykh Zubair Ali Zai Authenticated in Risalah Al
hadith no: 27 PAGE 56, Shaykh Muqabbil bin Hadee said the chain is Hasan
in Al Jame fe Al Ahkam al Lahiyah page 145,Authenticated by Shaykh Al
Bani in Sissilah Daeefa hadeeth no:5453]

6. Athar of Mujahid(tabiee)

‫ ثنا‬:‫ قال‬،‫ ثنا الـحسن‬:‫ قال‬،‫ ثنا عيسى وحدثنـي الـحارث‬:‫ قال‬،‫ ثنا أبو عاصم‬:‫ قال‬،‫حدثنـي مـحمد بن عمرو‬
ُ ‫ { ث ُ َّم ْلـيَ ْق‬:‫ عن مـجاهد‬،‫ عن ابن أبـي نـجيح‬،ً‫ورقاء جميعا‬
،‫ وحلق العانة‬،‫ حلق الرأس‬:‫ضوا تَفَث َ ُھ ْم } قال‬
‫ وقص اللـحية‬،‫ ورمي الـجمار‬،‫ وقص الشارب‬،‫وقص اِلظفـار‬.

Mujahid (tabiee) said regarding Saying: }“Then let them complete their
prescribed duties…”{ [al-Hajj: 29]:Shaving the head, shaving the pubic hair,
trimming the nails, trimming the mustache, and throwing the stones at
Jamaar(pillars), trimming the beard.(Translation taken from
Multaqa)[Commentary of Qur`an by Tabree 17/150 Authenticated by Shaykh
Muqabbil bin Hadee in Al Jame fe Al Ahkam al Lahiyah page
145,Authenticated by Shaykh Al Albani in Silsilah Daeefa hadeeth no: 5453]

7. Athar of Ibn e Juraij

Al-Muharabi said:
‫ عن قوله‬،‫ سمعت رجالً يسأل ابن ج َُريج‬:‫ قال‬،‫ ثنا الـمـحاربـي‬:‫ قال‬،‫حدثنـي نصر بن عبد الرحمن اِلودي‬:
ُ ‫{ ث ُ َّم ْلـيَ ْق‬
،‫ وحلق العانة‬،‫ ونتف اإلبط‬،‫ وتقلـيـم اِلظفـار‬،‫ ومن الشارب‬،‫ اِلخذ من اللـحية‬:‫ضوا تَفَث َ ُھ ْم } قال‬
‫ورمي الـجمار‬.

“Al Muharabi said I heard a man ask Ibn Jurayj regarding His Saying:
{“Then let them complete their prescribed duties…”} [al-Hajj: 29], and he said:
“Trimming the beard and the moustache…”” (translation taken from
Multaqa)
[Reported by Ibn Jarir under surah al hajj ayah 29,Authenticated by Shaykh
Muqabbil bin Hadee in Jame fe Al Ahkam Lahiyah page 148 and Shaykh
Zubair ali Zai in Risalah Al hadith no: 27 PAGE 56]

8. Athar of Ibraheem Nakhaee (Tabiyee)

‫عن غندر عن شعبة عن منصور‬

” ‫وكان إبراهيم يأخذ من عارض لحيته‬

Ibraheem AL Nakha`ee used to cut his hair from side of beard

[Ibn e abi shaiba hadith 25473,Authenticated by Shaykh Muqabbil bin Hadee

in Jame fe Ahkam Lahiya page 149, Shaykh Zubair ali Zai authenticated in al
Hadith no. 27 page 56.]

9. Athar of Salim bin Abdullah bin Omar RA

Yahya related to me from Malik that he had heard that when Salim ibn
Abdullah intended to go into ihram he would call for some scissors and trim
his moustache and beard before setting off and before going into ihram.

[Muwatta Imam Malik Book 20, Hadith 20.59.199, This athar is weak
according to Shaykh Muqbbil because Imam Malik said he had heard, he is
not quoting the name of the person. But we can use this athar in support)

10. Athar of Qasim bin Muhammad bin Abi Bakkar Siddique

 َ ْ‫س ُم إذَا َحلَقَ َرأ‬
َ ‫سهُ أ َ َخذَ ِم ْن ِل ْحيَتِ ِه َو‬
‫ش ِار ِب ِه‬ ِ ‫ كَانَ ْالقَا‬: ‫ِي ع َْن أ َ ْفلَ َح قَا َل‬
ُّ ‫َام ٍر ْالعَقَد‬
ِ ‫ َحدَّثَنَا أَبُو ع‬.

(Whenever he used to cut his hair from head he used to cut from his
mustaches and beard)

[Ibn e Abi Shaiba Vol 8 page no: 375 hadeeth no: 25996, Authenticated by
Shaykh Muqabbil bin Hadee as he said chain is authentic in Jame fe al
Ahkam Lahiya page 148,Shaykh Zubair Ali Zai Authenticated this in Risalah
Al Hadeeth no: 27 page 57]

11. Tawoos (Tabiee) Rahimullah

(He used to trim his beard) Narrated by Ibne abi shaiba8/375,Ibne Abdul
Barr in Al Istedhkaar 28/63, Khallal in Al Tarjul page 13, shaykh Zubair Ali
Zai authenticated in majallah al Hadith no. 27 page 57, Shaykh Muqabbil bin
Al Hadi said the chain is authentic in Jame fe ahkam Lahiyah page 147]

12. Ibn e sireen and Al hasan

“‫ ال بأس به أن تأخذ من طول لحيتك‬:‫ سألت الحسن وابن سيرين فقاال‬:‫حدثنا وكيع عن أبي هالل؛ قال‬

Abi Hilal Said i asked Al hasan and Ibn e Sireen they said: There is no harm
to take from the length of beard[Ibn e abi shaiba vol 8 Page 376 no: 26000]

Note That Abi Hilal is Mutakallim feeh that is Jarh and Tadeel both are on
him and he is Truthful La`ieen. accroding to Yahya bin Maieen There is
nothing wrong in him and his narrations from Qatadah are weak(and here he
is narrating from Hasan and Ibn Sireen), we are quoting his narrations in
support

Al Imam Ibn e Abdul Barr said about Al Hasan And Ibn e Sireen Regarding
there stance on Trimming Bread
‫ وكان ابن سيرين ال يرى بذلك بأسًا‬،‫وكان الحسن يأخذ من طول لحيته‬

Al Hasan Trimmed from the Length of His Beard and Ibn e Sireen did not see
anything wrong in it.[At Tamheed li Ibn Abdul Barr 14/46]
So it seems that this Athar is Correct.

Stance of Muhadditheen and Fuqaha

[Link] stance of Imam Ahmad Bin hamble

Shaykh al AlBani said:

al-Khallal reported from Imam Ahmad that he was asked about taking from
the beard, so he said: “‘Ibn Umar used to cut off that which was in excess of a
fistful,” and it is as if this was Ahmad’s opinion. Harb said: “I said to him
(Ahmad): “So, what is meant by ‘leaving it’?” He replied: “It is reported from
the Prophet that this is what ‘leaving’ was, according to him.”…….Then al-
Khallal reported by way of Ishaq, who said: “I asked Ahmad about a man
who trims from his cheeks, so he said: “He should take off his beard what is in
excess of a fistful.” I said: “And the hadith of the Prophet: “Trim the
moustache and leave the beard”?” He replied: “He takes from its length and
from under his neck,” and I saw Abu ‘Abdullah (Ahmad) trim its length and
take from under his neck.”[‘as-Silsilah ad-Da’ifah’ (5/375)]

Imam Shamsuddeen Ibn Mufleh al-Maqdisi al Hanbalee states,

‫وال يكره أخذ ما زاد‬. ‫وفي المذهب ما لم يستھجن طولھا (و م )ويحرم حلقھا ذكره شيخنا‬
‫ ونصه ال بأس بأخذه وما تحت حلقه لفعل ابن عمر‬، ‫على القبضة‬
'It is forbidden to shave the beard as mentioned by my shaykh.
And it is not disliked to trim what is in excess of a fist's length
because this is supported by the practice of Abdullah ibn Umar,
Radi-Allahu anhu,.' (Kitaab al Furoo vol.1 pg.151 Maktabah al
Shamela)

[Link] stance of Imam ash-Shafiee

He said :

‫فمن توضأ ثم أخذ من أظفاره ورأسه ولحيته وشاربه لم يكن عليه إعادة وضوء وهذا زيادة نظافة وطهارة‬

Whoever did wudoo and (after that) cut his nails, hair from head, beard and
mustaches then repeating wudoo is not due on him, rather it is further
cleaning oneself. [al Umm 1/21]

He also said:

‫وأحب إلى لو أخذ من لحيته وشاربيه حتى يضع من شعره شيئا هلل‬

And its beloved to me , if one takes from his beard and his moustache till he
cuts from them for Allah[Kitab Al Umm Vol 2 Page 211]

al Muzni said:
‫ما رأيت وجھا أحسن من وجه الشافعي وال رأيت لحية أحسن من لحيته وكان ربما قبض عليھا فال تفضل‬
‫عن قبضته ولقد سمعته يوما ينشد * قوم يرون النبل تطويل اللحا * ال علم دين عندهم وال تقى ربوا صغارا‬
‫* ثم خلوهم سدا * بغرة الجھل وآداب النسا فلو ترى شيخھم إذا احتبى * ثم ابتدى في رخص سعر وغال‬
‘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. And I heard him
one day, He was saying (a poetry),

These people think that too long beard is nobility, they have no knowledge of
deen, neither they have taqwa... If you see their shaykh sitting on the ground
and giving an opinion (without thinking) regarding fluctuations of rates.
[Tareekh Damishq 51/280-281, roughly translated]

d) Malaki Madhab

Imam an-Nawawi said that

‫ وأما اِلخذ من طولھا وعرضھا‬، ‫قال القاضي عياض – رحمه هللا – تعالى – يكره حلقھا وقصھا وتحريقھا‬
‫ وقد اختلف السلف هل لذلك حد ؟‬: ‫ قال‬. ‫ وتكره الشھرة في تعظيمھا كما تكره في قصھا وجزها‬، ‫فحسن‬
‫ وكره مالك طولھا جدا‬، ‫فمنھم من لم يحدد شيئا في ذلك إال أنه ال يتركھا لحد الشھرة ويأخذ منھا‬

Qadi `Iyad (Allah have mercy on him) said that to shave, shorten, or singe off
the beard is disliked, but that to trim it from the bottom and the sides is
praiseworthy, and that it is disliked to grow it so large that it attracts undue
attention, just as it is disliked to shorten or crop [Link] also said that the early
Muslims disagreed whether or not there was a maximum limit to which the
beard should be left to grow: some held that there was no limit, but that one
should not let it grow so long that it attracts attention and Malik disliked
making it extremely long[‫]الكتب » صحيح مسلم » كتاب الطھارة » باب خصال الفطرة‬

e) Qurtubi al-Maaliki has also mentioned something similar to this in his

commentary of Sahih Muslim. (see al-Mufhim vol.1 pg.513)

f) Abu Waleed alBaji said

Malik said that it was desirable – i.e. to trim the beard and moustaches –
because taking from their length does not change the creation from its beauty,
as regards shaving them clean it, is like the shaving of the hair of a woman,
and it is forbidden for her to do so, the same thing applies to shaving the
beard and moustaches as this changes the creation and causes mutilation. But
what goes beyond its beauty and becomes disheveled, then it is permissible to
take from it.[AlMuntaqi sharah alMawatta quoted by Islamweb fatwa: 87648]

g) Ibn Taymiyah's view on taking from the beard.

He said:
،‫ نص عليه كما تقدم عن ابن عمر‬،‫وأما إعفاء اللحية فإنه يترك ولو أخذ ما زاد على القبضة لم يكره‬
‫وكذلك أخذ ما تطاير منھا‬
As for the beard, he lets it grow, and if he cuts what exceeds one's fist, then
that is not disliked, as mentioned in the report of Ibn ‘Umar." [Sharh Al-
‘Umdah (1/236)]

g) Ibn Taymiyah's view on taking from the beard.

He said:
‫ وكذلك‬،‫ نص عليه كما تقدم عن ابن عمر‬،‫وأما إعفاء اللحية فإنه يترك ولو أخذ ما زاد على القبضة لم يكره‬
‫أخذ ما تطاير منها‬
As for the beard, he lets it grow, and if he cuts what exceeds one's fist, then
that is not disliked, as mentioned in the report of Ibn ‘Umar." [Sharh Al-
‘Umdah (1/236)]

h) Shaykh al Albani RA concluded':

So, the authentic narrations contain that which is a proof for the
permissibility of trimming the beard or taking from it, and that it was a well
known practice amongst the Salaf. This is in opposition to what some of our
brothers from Ahl al-Hadith think, those who are severe against allowing the
trimming of the beard, clinging to the general saying of his "…and leave the
beard!" without paying attention to the fact that what was understood from
the general meaning was not intended due to the lack of the action of the Salaf
upon this interpretation, and amongst them are those who reported the
general hadith itself, and they are: 'Abdullah bin 'Umar, and his hadith is in
the two 'Sahih's; Abu Hurayrah, and his hadith is in 'Sahih Muslim,' and I
have given the origins of both in 'Jilbab al-Mar'ah al-Muslimah' (p. 185-187);
and Ibn 'Abbas, and his hadith is in 'Majma' az-Zawa'id' (5/169).

And from that in which there is no doubt is that the reporter of the hadith is
the most knowledgeable about the intended meaning of it than those who did
not hear it from the Prophet (peace be upon him), and he is the more
enthusiastic in following it than them.

al-Khallal has reported from them (Ibn 'Umar and Abu Hurayrah) in 'at-
Tarajjul' (p. 11) with two authentic chains, and he reported from Imam
Ahmad that he was asked about taking from the beard, so he said: "'Ibn
Umar used to cut off that which was in excess of a fistful," and it is as if this
was Ahmad’s opinion. Harb said: “I said to him (Ahmad): "So, what is meant
by 'leaving it'?" He replied: "It is reported from the Prophet that this is what
'leaving' was, according to him."

And it is well known that the narrator is the most knowledgeable about what
he narrates than others, especially when he one who is very strict about
following the Sunnah - such as Ibn 'Umar - and he saw his Prophet - the one
who ordered with leaving it - day and night, so reflect upon this!

Then al-Khallal reported by way of Ishaq, who said: “I asked Ahmad about a
man who trims from his cheeks, so he said: "He should take off his beard
what is in excess of a fistful." I said: "And the hadith of the Prophet: "Trim
the moustache and leave the beard"?" He replied: "He takes from its length
and from under his neck," and I saw Abu 'Abdullah (Ahmad) trim its length
and take from under his neck."

And I have expanded a little bit here by mentioning the sayings of some of the
Salaf and imams due to their strength and due to the misconception of many
people that this is in opposition to the general "and leave the beard," and they
did not pay attention to the principle that when an element from the elements
of the general ruling is not acted upon, then is it proof that it is not intended
meaning."

(as-Silsilah ad-Da'ifah' (5/375) taken from Multaqa)

i) The great debater of Ahlus sunnah in India, Fateh Qaadiyaan, Shaykh Sana
ullah Amrit Saree Rahimahullah said:

The great debater of Ahlus sunnah in India, Fateh Qaadiyaan, Shaykh Sana
ullah Amrit Saree Rahimahullah said:

... There are two different ahadith regarding this issue, first states "leave the
beards" and second one is his (peace be upon him) practice that He used to
trim the extra hair from the sides of the beard. So, Reconciliation is that it is
mustahab to grow full beard and allowed to cut after one fist. [end quote]

Shaykh Abu Saeed Sharf ud din Dehalwi commented in fatawa Sanaiya on

this quote,

The conclusion is, according to the righteous predecessors and majority of the
Companions and their students, The scholars and muhadditheen it is wajib to
leave it for one fist... because it is Itteba of sunnah and going against the
mushrikeen. And it is allowed to cut which is more than one fist.

And it is Wajib to take from beard if it is too long or if it is Deforming the face
or if it is growing like some mushrikeen Hindu sadhu, sikh and others. As
there symbol is not taking from the beard and growing it without taking
anything. Otherwise it is going against sunnah, rather an innovation due to
accepting the (opinion of) mushrikeen. And no one from the salaf said this.
[Fatawa Sanaiya 2/138]

14. Stance of Imam Ibne Abi Shaybah

This is whole chapter from Ibne Abi Shaybah

"‫ "ما قالوا في االخذ من اللحية‬What they say on cutting from beard

Ibn Abee Shaybah narrates in his mussannaf, (5/225-226):

Ghundar narrated to us, from Shu'bah, from Mansoor who said, "I heard
Ataa ibn Abee Rabaah (the taabi'ee) saying, 'They used to like to leave the
beard except in Hajj or Umrah, and Ibraaheem used to take from the sides of
his beard.'"

And he narrates, 'Aa'idh ibn Habeeb narrated to us, from Ash'ath, from al-
Hasan (i.e., al-Basree) who said, "They used to allow for what was in excess of
what is gripped by the hand of the beard, that it be taken from."

And he narrates, Aboo Aamir al-Aqdee narrated to us, from Aflah who said,
al-Qaasim (the taabi'ee) when he shaved his head would take from his beard
and moustache."

And he narrates, Alee ibn Haashim and Wakee narrtaed to us, from Ibn Abee
Laylaa, from Naafi, from Ibn Umar, "That he used to take what was above a
hands grip." Wakee said, "What was in excess of a hands-grip."

And he narrates, Wakee narrated to us, from Aboo Hilaal who said, "I asked
al-Hasan (i.e., al-Basree) and Ibn Seereen who both said, "There is no harm
for you to take from the length of your beard."
And he narrates, Wakee narrated to us, from Sufyaan, from Mansoor, from
Ibraaheem (an-Nakha'ee) who said, "They used to take something from and
tidy their beards and take from the sides.

15. We should Beautify Our beards

[Link] Peace be upon him himself said

Prophet sallallaahu ’alayhi wa sallam said “Allaah is beautiful and loves

beauty.[Sahih Muslim Book 001, Hadith 0164]

b) Narrated jabir ibn Abdullah: The Apostle of Allah (peace_be_upon_him)

paid visit to us, and saw a dishevelled man whose hair was disordered. He
said: Could this man not find something to make his hair lie down? He saw
another man wearing dirty clothes and said: Could this man not find
something to wash his garments with. (Abu Dawood Book #32, Hadith #4051
authenticated by al-AlBani)

c) Mawatta Imam Malik Book 51, Number 51.2.7:

Yahya related to me from Malik from Zayd ibn Aslam that Ata ibn Yasar told
him that the Messenger of Allah, may Allah bless him and grant him peace,
was in the mosque when a man came in with dishevelled hair and beard. The
Messenger of Allah. may Allah bless him and grant him peace, motioned with
his hand thathe should be sent out to groom his hair and beard. The man did
so and then returned. The Messenger of Allah, may Allah bless him and grant
him peace, said, “Isn’t this better than that one of you should come with his
head dishevelled, as if he were a shaytan?”(Ibn Abdul Barr said in at-
Tamheed 5/50 ” ‫وال خالف عن مالك أن هذا الحديث مرسل وقد يتصل معناه من حديث جابر وغيره‬

c) The Prophet (peace and blessings of Allaah be upon him) recommended

combing hair, and said, “Whoever has hair, let him take care of it.” (Abu
Dawood, Kitaab al-Tarajjul, 3632. Al-Albaani said in Saheeh Sunan Abi
Dawood: it is hasan saheeh. Hadeeth no. 3509)

Written By : Brother Asim. May Allah Reward his Efforts. Ameen..!!

--------------------------------------

Length of The Beard In Islam – Cutting the Beard After the

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

Contents:

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

1. Introduction

All praise belongs to Allaah Lord of all the Worlds, may His Praise, peace and
blessings be upon the final Prophet sent to all mankind, and upon his Family,
and all his Companions.
The discussion highlighted in this research paper is a discussion of the ruling
of cutting the beard after a fistful. The researcher has brought the evidence,
research and argument from those who hold it to be permissible, and a
presentation of the overwhelming proofs and evidences. This is not a
comparative research of both opinions, being permissible and impermissible.
Compiled & Translated by Abbas Abu Yahya

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

A – Hadeeth of Bukhari from Nafa’ from Ibn Umar from the Prophet -
sallAllaahu alayhi wa sallam- who said:
‫ب‬ َّ ‫ َوأ َ ْحفُوا ال‬،‫الل َحى‬
َ ‫ش َو ِار‬ ْ ‫خا ِلفُوا ال ُم‬
ِ ‫ش ِركينَ ؛ َوفِ ُروا‬
‘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:

‫ ولكن من الصدغين‬، ‫ال يأخذ أحدكم من طول لحيته‬
‘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 تفثھم‬
«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 ‘ (‫ )الصدغين‬which 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 ‫‘ الصدغين‬the 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 ؛ ِلنھم 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:
“‫خالفوا المجوس‬،‫”جزوا الشوارب وأرخوا اللحى‬
‘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]

The Length of the Prophet’s Beard

From Abdullaah bin Jafar who said:

” ‫ط ُر ِم ْن‬ ُ ‫ ث ُ َّم َجا َء َو ْال َما ُء يَ ْق‬،َ‫ضأ‬
َّ ‫ ث ُ َّم ت َ َو‬،ُ‫ فِي ْال َحائِ ِط فَقَضَى َحا َجتَه‬،‫سلَّ َم‬ َ ُ‫صلَّى هللا‬
َ ‫علَ ْي ِه َو‬ َ ِ‫ب َرسُو ُل هللا‬َ ‫ث ُ َّم ذَ َه‬
‫علَى َرسُو ِل‬ َ ‫ َال أ ُ ْفشِي‬:َ‫ فَقَال‬،‫علَ ْي ِه أ َ ْن يُ َح ِدثَنَا‬ ُ ‫ش ْيئًا َال أ ُ َحد‬
َ ‫ فَحَرَّ ْجنَا‬،‫ِث بِ ِه أ َ َحدًا‬ َ ‫ فَأَسَرَّ إِلَ َّي‬،ِ‫ص ْد ِره‬
َ ‫علَى‬
َ ‫ِل ْحيَتِ ِه‬
َ‫سلَّ َم سِرَّ هُ َحتَّى أ َ ْلقَى هللا‬ َ ‫علَ ْي ِه َو‬َ ُ‫صلَّى هللا‬ َ ِ‫هللا‬
‘…..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]

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]

Foot Notes :
[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,[Link]
[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

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]

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]

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 الھدى ويتبع غير سبيل المؤمنين نوله ما تولى ونصله جھنم‬
‫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’.

Also taking from the Hadeeth of Anas bin Malik & Muwaweeyah and others:
‘and my nation will split up into 73 sects all of whom will be in the fire except
one.

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

“What I am upon and my Companions are upon.”
Now we return [to the issue], we do not have a single Hadeeth not even a weak
one like our Hadeeth which says that the Prophet –sallAllaahu alayhi wa
sallam– used to take from his beard from its sides and length, we said it was
weak. Nor does there exist a weak Hadeeth that the Messenger did not take
from his beard. There are those from the scholars now who say that the
Messenger did not used to take anything from his beard, there is no origin for
this Hadeeth at all. What there is, is the speech which says a general Hadeeth,
‘and grow the beard’. However, this generality is like the other generality
upon which no action was done because of it.
Then we have in difference to the issue that it has not been conveyed that the
Messenger used to take from his beard, which is that his Companions who
witnessed him took from their beards, do you think that these Companions
would oppose the Messenger while they narrate the Hadeeth of the
Messenger, ‘and grow the beard’?

No they do not oppose the Messenger. It is a widespread mistake here and in

other issues, which is a two- fold mistake, you previously narrated from Ibn
Umar that when he used to perform Hajj or Umrah he would take from his
beard. This is an authentic narration, but it is not unrestricted, meaning did
he only do that in Hajj and Umrah? No, he used to take from his beard even
in other than Hajj and Umrah.

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

11

A Meeting With the Shaykh

My cutting the beard after the fist

By Abbas Abu Yahya

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

My beard had reached past my navel. During my first Umrah trip I

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

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

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

The following is what took place in that memorable gathering.

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

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

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

Anyhow, or the story continues, after Jummah we had returned to the farm
house but now the venue was outside in the veranda, and the Shaykh begins
by asking me, ‘Are you from the Jamiat Ahl ul Hadeeth of Pakistan?’ I
replied, ‘No, I’m not with them.’ (There was a translator on hand).
The Shaykh continued by saying: ‘They, like our brothers in Saudi hold the
opinion that it is not permissible to trim the beard after a fistful, and they are
mistaken in this, since Ibn Umar trimmed his beard after the fist, either in
Hajj or Umrah.’

I quickly asked: ‘O Shaykh is this not regarded as his Ijtihaad since he

opposed the Hadeeth[23]?’

He answered very cleverly: ‘Who is more knowledgeable about the

Hadeeth, you or Ibn Umar?’

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

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

He continued: ‘there’s a principle that the narrator of the Hadeeth is more

knowledgeable about the narration than anyone else. And Ibn Umar narrated
this Hadeeth.

Another thing, imagine Ibn Umar did this action in Hajj or Umrah imagine he
was surrounded by companions. They are not like us that if they see
something opposing the Sunnah that they would remain silent, but we do not
have a single narration of anyone opposing Ibn Umar.’
Here, I was convinced I did not require any more proof. I had been given
many more evidences while visiting Saudi. However, I needed clarification of
the foundational principle, so I asked: ‘Shaykh are you saying that we can’t
follow the Hadeeth except by the understanding of the companions?’
He answered : ‘ Of course!!’

Here it was the clear Salafi Manhaj had been well and truly laid out.
There were five or six others in this gathering, students of knowledge and
Imams of Masajid, who had long beards, Abu Layla had passed a pair of
scissors around and they began trimming their beards after a fist while saying
we have heard and we obey.

The scissors were passed to me and at the same moment the food was brought
in, Abu Layla looked at me and I indicated after we’ve eaten.
After having shared food with the shaykh I went to wash my hands and as I
looked up from the basin into the mirror I saw Abu Layla standing behind me
with his scissors, like a psychopathic murderer! !

After I had trimmed my beard -which I had not trimmed for seven years or so
– we went back to the gathering and Abu Layla announced to the Shaykh that
I had cut my beard, the Shaykh heartedly said Mubarak! !
[This incident took place in Jordan in the year 1992]

12

Conclusion

The overwhelming evidence shows – and Allaah knows best – that the correct
understanding of the Hadeeth which command the growing of the beard have
to be understood with the understanding of the first three generations.
Shaykh Albaani said:
‘Ibn Umar – in regards to him narrating the Hadeeth – it is possible to say:
The narrator knows more about what he narrates than anyone else, especially
since some of the Salaf are in agreement with him with taking from the beard as
has preceded, without anyone from the Salaf opposing Ibn Umar, from what we
know. And Allaah knows best.’[24]

How excellent was the saying of the poet:

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

ُ ُ ‫أن ال إلهَ إال أ ْنتَ أ َ ْست َ ْغ ِف ُركَ وأت‬

َ‫وب إِلَيْك‬ ْ ُ‫س ْب َحانَكَ اللَّ ُه َّم وبَ َح ْمدكَ أ ْشهد‬
ُ

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

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

[2] [al-Muntaqa Sharh al-Muwatta 4/367]
[3] [Ibn Haani in his ‘Masail (2/151)]
[4] [From ‘al-Istidhkaar’ 4/317]
[5] [From: ‘Sharh al-Umdah’ 1/236]
[6] [From: ‘Mufhim’ 1/512]
[7] [From: ‘Akbaar al-Hamqa wal Mughafileen’ p.7]
[8] [‘Tareekh Baghdad’ 8/29-30 No. 4079]
[9] [Ikmaal al-Mualim 2/36]
[10] [Sharh al-Bukhari (9/147)]
[11] [al-Insaaf 1/121]
[12] [Musannaf 8/356]
[13] These discussions with the Shaykh were translated and amended for
readability whilst adhereing to the meaning of the Shaykh’s wording.
[14] [Summarised from ‘Silsilah Huda wa Noor’ Tape No. 42]
[15] [Summarised from ‘Silsilah Huda wa Noor’ Tape No. 496]
[16] [Summarised from ‘Silsilah Huda wa Noor’ Tape No. 526]
[17] Soorah Ahzaab: 56
[18] [Summarised from ‘Silsilah Huda wa Noor’ Tape No. 526]
[19] [Summarised from ‘Silsilah Huda wa Noor’ Tape No. 663]
[20] [Summarised from ‘Silsilah Huda wa Noor’ Tape No. 663]
[21] [23:54]
[22] [Summarised from ‘Silsilah Huda wa Noor’ Tape No. 702]
[23] [fn: ‘grow the beard’]
[24] [Silsilah Ahadeeth ad-Daeefah vol. 11 no. 5453]
See Page 18 article

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

Source : [Link]
after-the-fist-part-one/

[Link]
fist-part-two/

--------------------------------------------------------------------
On Trimming What is in Excess of a Fistful from the Beard
By || SHAIKH AL-ALBAANI

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 thehadith 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?

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
onHajj 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
onHajj 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 ‫ ﷺ‬to let one’s beard flow based upon the
unrestricted action of Ibn ’Umar or [in other words] without [restricting it
only to] Hajjand ’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.]

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 ‫ رضي هللا عنه‬action 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 ‫ ﷺ‬, ‘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].’

And the reason for this hadith is that the Prophet ‫ ﷺ‬related the story of
Musaa ‫ ﷺ‬and his brother Haaroon on one hand and the people on the other,
that when he went to consult his Lord ‫تبارك وتعالى‬, 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 ‫ ﷺ‬said, ‘Being informed is not like seeing
[for yourself],’ and this is true, self-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
‫ ﷺ‬for years and he heard this hadith from him. So in my opinion if Ibn ’Umar
knew by seeing him ‫ ﷺ‬that 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 ‫ ﷺ‬, 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
‫— ﷺ‬if he didn’t see or hear something from him ‫ ﷺ‬which 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: ‫‘—دون خرط القتاد‬Before
one can attain it, he has to strip the tragacanth of its leaves by grasping each
branch and drawing his hand down it: i.e., he has to perform what will be
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 ‫ ﷺ‬order 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 [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 ‫ ﷺ‬would 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, Allaah’s
Messenger ‫ ﷺ‬would place his right hand over his left,’ [so] they said, ‘…
stand in prayer …’ 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 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 ‫ ﷺ‬, 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 Allaah except that I have ordered you with it,’ so if the
Prophet ‫ ﷺ‬put his hands there in this place it would have been relayed to us
just as it was concerning the first place … if the Prophet ‫ ﷺ‬used 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 ‫ ﷺ‬never 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 ‫] ﷺ‬, since the statements of the Prophet ‫ ﷺ‬are 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?

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 ‫ ﷺ‬said, ‘Allaah’s Hand is over the Jamaa’ah,’ and, ‘The
congregational prayer is more superior to that of a person praying on his own
…’’ to the end of the hadith, ‘… and he ‫ ﷺ‬said, ‘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 say, ‘No, it isn’t.’
Okay, is there a [textual] prohibition against this prayer? There isn’t, there
isn’t a prohibition, the Prophet ‫ ﷺ‬didn’t say, ‘Do not pray
the Sunnahs in Jamaa’ah.’

But I will say, I will say in my own particular way: the Prophet ‫ ﷺ‬did
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’ahunderstood the [following] statement of the Prophet ‫ ﷺ‬,
‘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
theUmmah. So we are [from] those whom Allaah has helped, through His
Grace and Mercy, to understand this most great principle which the Prophet
‫ ﷺ‬laid 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?
Allaah said, ‘… ask [Allaah to confer] blessing upon him and ask [Allaah 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 Allaah, [for] we say that
prayingSunnahs in congregation is an innovation.

Okay, going back to our previous question [about praying the Sunnahsbefore
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 ‫ ﷺ‬is enough for us, ‘And every innovation is
misguidance, and all misguidance is 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 Salafwould 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 Sunnahsin 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 Allaah, Lord of the worlds.

{ Al-Hudaa wan-Noor, 267. }

Shaykh al Albani R.A concluded':

So, the authentic narrations contain that which is a proof for the
permissibility of trimming the beard or taking from it, and that it was a well
known practice amongst the Salaf. This is in opposition to what some of our
brothers from Ahl al-Hadith think, those who are severe against allowing the
trimming of the beard, clinging to the general saying of his "…and leave the
beard!" without paying attention to the fact that what was understood from
the general meaning was not intended due to the lack of the action of the Salaf
upon this interpretation, and amongst them are those who reported the
general hadith itself, and they are: 'Abdullah bin 'Umar, and his hadith is in
the two 'Sahih's; Abu Hurayrah, and his hadith is in 'Sahih Muslim,' and I
have given the origins of both in 'Jilbab al-Mar'ah al-Muslimah' (p. 185-187);
and Ibn 'Abbas, and his hadith is in 'Majma' az-Zawa'id' (5/169).

------------------------------------
 In Roman Urdu

Rasulullah Sallallahu Alaihi Wasallam ki Dhaadi Mubarak Kitni

Thi Daleel ki Roshni Mein
Yazeed Faarsi Rahmatullah Alai farmate hai ke " Ek Martaba Hazrat Ibn
Abbas RaziAllahu Anhu ke Hayaat me Muje khwab me Nabi e Kareem
Sallallahu Alai Wasallam ka sharf haasil huwa. Yaad rakhe ke Yazeed Quran
e kareem ke Nuskhe likha karte the.

Wo farmate hai ke : " Maine Ibn Abbas RaziAllahu Anhu ko is khwab ke

baareme tazkarah kiya, tho aap Ibn Abbas RaziAllahu Anhu ne farmaya ke
Rasool Allah Sallallahu Alai Wasallam ne farmaya ::

" Shaitaan me itni taaqat nahi ke wo meri shubaahat ikhtiyaar karsake, isliye
jjisey khwab me meri ziyaarat huwi wo yakheen karle ke usne mujko dekha
hai ", kya tumne khwab me jis hastii ko dekha hai unka huliya bayan
karsakte ho ??

Maine arz kiya, Ji haan !!............

Jinki Daadhi Yahase yahan tak bharii huwi thi aur khareeb Gardan (ya Gale)
Ke hisse ko bhari huwi thi.

Ibn Abbas RaziAllahu Anhu farmate hai k :

" Agar tum Bedaari me unki ziyaarat karte tho shayad issey jyada unka
huliya bayan nahi karsakte "

[Tabaqat Ibn e Sad 1/417, Ibn e Abi Shaybah 11/525, Musnad Ahmad 1/361-
62, Musnad Abu Ya’ala, Shamail al Tirmidhi 393, Ibn e Asakir 1/229]

Hadees ko Saheeh Kahne wale:

Hafiz Ibn hajr is hadees ki sanad ko hasan qarar diya hai :

{ Fatah ul Bari Sharh sahih al bukhari : 6 / 657}

Allamah Haishmi Rahmatullah Alai ne bhi is Hadees ke Urwaad ke baareme

likte hai ke :
“ Rijaal ul Siqaat “
{ Majmua al Zawaad 272/8 }
Imaam Zarkhaani Rahmatullah Alai ne is hadees ke baareme farmaya hai :
“ Isnaad Hasan “

{ Sharh 439/4 }

Maujooda Hadees me Ravi Yazeed Al Faarsi Ibn Hajr Rahmatullah Alai ke

aagey MAQBOOL hai.

Aur Ye ravi se Abu Dawud, TIrmizi aur Nasa'ee ne bhi Rivayat kiye hai.

Misbah al-Lughaat me yeh zikr kiya gaya hai ke

" Al Nahr ke maana Seene ke upar ka hissa, gardann ke neeche ka hissa,

Gardann "

[Misbah al Lughaat Safa # 824, Al Qamus al Waheed Safa # no. 1618]

IslamQA me bhi yeh zikr huwa hai ke :

_ ‫ والنحر هو‬، ‫ بل تكاد تمأل نحره‬، ‫يعني أن لحيته الشريفة عليه الصالة والسالم لم تكن طويلة تمأل صدره‬
، ‫_أعلى الصدر‬

" Yaani Nabi e Kareem Sallallahu Alai Wasallam ki Daadhi Mubaarak utni
lambi nahi thi jaisa ke seene par phaili huwi ho, magar wo Nahrahu par bhari
huwi thi, aur Al Nahr thoh Seene ke upar hy "

[ fatwa no:147167]

Shaykh Zybair Ali Zai ne bhi Tarjuma kiya hai :

" Isse aapke Seene ka baalayi hissa bhara huwa tha”

{ Al Hadees : 113, Safa # 18 }

Hadees :
Jabir b. Samura RaziAllahu Anhu ki Saheeh Muslim ki hadees 2344, me jo
zikr huwa hai Ke Nabi Sallallahu Alaihi Wasallam ki Dhaadi Ghani Thi.

[Link] Ubayd al Qasim bin Salam Rahmatullah Alai (Mutawaffa 224 h) ne

Farmaya :
َ ‫ ولكن فيها كثاثة من غير ِع‬، ‫ وال طويلة‬، ‫" الكثوثة أن تكون اللحية غير دقيقة‬
‫ظ ٍم وال طول‬

" Iska maana yeh hai ke _Daadhi utni patli nahi thi aur naahi utni lambi thi
magar Ghanii thi.....

[at-Tabarani in Mu`jam al Kabeer 22/159]

2. Abul Abbas al Qurtubi ne farmaya :

َّ ‫ فإنَّه قد ص َّح أنه كان‬، ‫" ال يفهم من هذا أنه كان طويلها‬
" ‫ كثير شعرها غير طويلة‬: ‫كث اللحية ؛ أي‬

" Iska Yeh maana nahi ke Nabi E Kareem Sallallahu Alai Wasallam ki
Daadhi Mubaarak Lambi thi. iska yeh maana hai ke wo Ghanii thi magar
lambi nahi thi "

[''‫( "المفهم لما أشكل من تلخيص صحيح مسلم‬135/6)]

[Link] Hajr al Asqalani Rahmatullah Alai ne farmaya :

‫ط ِويلَة‬ َ ‫قَ ْوله كث اللِحْ َية أَي فِي َها َكثَافَة واستدارة َولَ ْي‬
َ ‫ست‬

" Wo Ghanni aur goll thi, wo lambi nahi thi "

[Muqaddima Fath al Bari 1/178]

Sahaba kiraam se badkar koi Nabi e Sallallahu Alai Wasallam ki hadees ko

samajsaka hai ??

Ibn Masood RaziAllahu Anhu farmate hai ke :

‫وهللا لقد جئتم ببدعة ظلماء أو قد فضلتم أصحاب محمد صلى هللا عليه و سلم علما‬
“ Wallah, tum ek imtihayi bidaat shuru karte ho ya Sahaba e Rasool
Sallallahu Alai Wasallam ke ILM se jyada tajawus karrahe ho ?? “
{ Al Mujam Al kabeer Al Tabarani : 9/126 }

Ibn Abbas RaziAllahu Anhu farmate hai ke :

“ . َ‫سنَّ ِة الَ أ ُ َّم لَك‬

ُّ ‫“أَتُعَ ِل ُمنِي بِال‬
“ Tum Muje Sunnah sikhaaoge ?? “

{ Sahih Muslim # 1523 }

Imam Tirmizi Rahmatullah Alai farmate hai ke :

‫سلَّ َم َو ُه َو أ َ ْعلَ ُم ِب َم ْعنَى َما َر َوى‬

َ ‫علَ ْي ِه َو‬ َّ ‫صلَّى‬
َ ُ‫اَّلل‬ َ ِ ‫ع ْن النَّ ِبي‬ ُ َ‫ِِل َ َّن ابْن‬
َ ‫ع َم َر ُه َو َر َوى‬

Ibn Umar RaziAllahu Anhu ne Nabi e Kareem Sallallahu Alai Wasallam se

bayan kiye hai aur wo doosronse jyada rivayaten jaante the “
{ Tirmizi # 1245 }

Nabi Sallallahu Alaihi Wasallam ka Hukum

Ibne Umar Radhiallahu Anhu se riwayat hai ke Nabi Sallallahu Alaihi

Wasallam ne farmaaya:

‫ب‬ َّ ‫ َوأ َ ْحفُوا ال‬،‫الل َحى‬

َ ‫ش َو ِار‬ ْ ‫َخا ِلفُوا ْال ُم‬
ِ ‫ َوفِ ُروا‬، َ‫ش ِر ِكين‬
Tum mushrikeen ke khilaaf karo, Daadhi chor do aur Moonchen katarwaao.
(Sahih Bukhari: 5892 )

Jaisa ke aap jante hi hai upar hadees mein batayi hai ke Abdullah Bin Umar
RaziAllahu Anhu ne hi khud Rivayat kiya hain ke "Dhaadi chor do" jo
hadees e Nabwi hai.
Fir wahi sahabi dauraan e Hajj ke silsilese me Daadhi kaanti. Kisi sahabi ne
Abdullah bin Umar RaziAllahu anhu par is silsileme inkaar saabit nahi hai.
Yeh hohi nahi sakta ke Abdullah bin Umar Motabar Sunnat e Sahabi se aise
hadees sune aur uspar khud hi iske Mukhaalifat bhi kare.

Sonchne waali baat hai.

Jin Hadees mein Nabi ne kaha Daadhi Chor do Aur Moonchen ko

kataraoow ( Saheeh Bukhari : 5892 )

Ab "chor do" ka Matlab kya hain..??? Kahan Tak Chodna Hain..?? Iska
Maana hum behtar Jante Hain ya khud iss hadees ka rivayat karne wala
behtar Janta Hain...?? Aap hi Faisla karo.

Hum Salafi Hain Hadees ka Matan Ko Waisa samajna Hain jaisa Woh
Hadees rivayat karne wala Samjha hain. Ye Hadees ko Rivayat karne wala
Abdullah bin Umar r.a Ne Daadhi Mutti se Zyada Baal cut karte the Hajj
mein bhi aur Hajj ke Alawa Aam wakt mein bhi. Jo Saheeh hadees se sabit
Hain. [Bukhari Book #72, Hadith #780 , Abu Dawood hadeeth no: 2357
authenticated by Al-Albani]

Marwan Bin Salim farmate hai: Main ne Ibne Umar (Radiallahu Anhu) ko
dekha kii wo daadi ko apne muthe mein lete aur us say jo badi hue hote usay
kaat daalte the.

{Sunan Abu Dawud, Hadith no.2357, Albani ne is sahih qarar diya hai is
hadith ko}

Note : iss Hadees mein Hajj ka Dikr hi Nahi hain.

Ibne Hajar farmate hai:

Main (Ibne Hajar) kahta hoon:

‫ الذي يظهر أن ابن عمر كان ال يخص هذا التخصيص بالنسك بل كان يحمل اِلمر باإلعفاء على غير‬. ‫قلت‬
‫الحالة‬
‫التي تتشوه فيها الصورة بإفراط طول شعر اللحية أو عرضه‬

Zahir baat toh yeh hai kii Ibne Umar ne daadhi kaatne ko Hajj aur Umrah k
saath khaas nahi rakha jabkii Un k mutabiq Daadhi choodne ka amal us haal
mein hai jab bhadhdha pan na ho aur Maskhare Ka bais na bane Daadhi k
baal zeada lambay hone ya daadi k atraaf mein zeada baal hone ki waja say.

{Fathul Al Bari, 10/350}

Note: Kise sahabi ne Ibne Umar, Abu Huraira aur Ibne Abass ki mukhalfat
nahi kiye hai aur yeh kaisay mumkin hai Ibne Umar Rasoolullah say kuch
sune aur phir uski hi mukhaalfat karay

Aur Muhadseen aur fuqaha ne bhi ahi kaha Hain. Imam Ibne Hajar , Imam
Abdul Barr , Imam Albany wagaira.

Ye Abdullah Ibne Umar r.a Jo ke jaleelul Qadr Sahabi Jo Sunnat Ko pabandi

se Amal karne Wale Sahabi kabhi bhi jaan buchke Sunnat ka khilaf katan
nahi karte Aur Ulama ne bhi ahi kaha Hain.
Allamah Hafidh Ibn Abdul Barr farmate hai:

Ibn Umar RaziAllahu Anhuma ka jo Amal tha ke wo Hajj mein ek Mutthi say
zyada dhaadi kaate thy yeh is baat ki daleel hai kii Hajj ke ilawa bhi dhaadi
kaat sakhte hai kyunkii agar dhaadi kaatna jaiz nahi hota toh Hajj ke dooran
bhi jaiz nahi hota aur Ibne Umar RaziAllahu Anhuma ne Rasoolullah
SallAllaahu Alayhi Wa Salam say rewayat kiya hai ki dhaadi ko badaoo aur
Ibn Umar ko bohut ILM hai is barey mein jo Unhoo ne rewayat kiya aur
Jumhoor Ulama isi ke Qayel the ki who Dhaadi kaat te the jo fazlu ala qabza
thi aur Allah behtar jaanta hai.

[Al-Istidhkaar, 4/317]

Ab Baaz Sahaba kiraam ka Amal :

- ،‫ان‬ُ ‫ َحدَّثَنَا َم ْر َو‬،ٍ‫سي ُْن ب ُْن َواقِد‬ َ ‫ أ َ ْخبَ َرنِي ْال ُح‬،‫س ِن‬
َ ‫ي ب ُْن ْال َح‬ َ ‫ َحدَّثَنَا‬،ٍ‫اَّللِ ب ُْن ُم َح َّم ِد ب ِْن يَحْ يَى أَبُو ُم َح َّمد‬
ُّ ‫ع ِل‬ َ ‫َحدَّثَنَا‬
َّ ُ‫ع ْبد‬
ْ
ِ ‫علَى ال َك‬
‫ف‬ َ َ‫ط ُع َما زَ اد‬َ ‫علَى لِحْ يَتِ ِه فَيَ ْق‬ َ ‫ض‬ُ ‫ع َم َر يَ ْق ِب‬ َ ْ
ُ َ‫ قَا َل َرأيْتُ ابْن‬- ‫ ال ُمقَفَّ ُع‬- ‫سا ِل ٍم‬ َ َ‫يَ ْعنِي ابْن‬

Marwan ibn Salim al-Muqaffa' Kahte hai ke “ Maine Abdullah Bin Umar
RaziAllahu Anhu ko dekha, wo apni Daadhi ko Muthhi me pakadte aur jo
Mutti se jyada ho tho usey kaatdetey. “
{ Abu Dawud # 2357 – Hasan Albani }

Hafiz Ibn Hajar Rahmatullah Alai farmate hai ke :

‫ الذي يظهر أن ابن عمر كان ال يخص هذا التخصيص بالنسك بل كان يحمل اِلمر باإلعفاء على غير‬. ‫قلت‬
‫الحالة التي تتشوه فيها الصورة بإفراط طول شعر اللحية أو عرضه‬
Zahir baat toh yeh hai kii Ibne Umar ne daadhi kaatne ko Hajj aur Umrah k
saath khaas nahi rakha jabkii Un k mutabiq Daadhi choodne ka amal us haal
mein hai jab bhadhdha pan na ho aur Maskhare Ka bais na bane Daadhi k
baal zeada lambay hone ya daadi k atraaf mein zeada baal hone ki waja say.

[Fath al Bari 10/350]

2) Hazrat Ibn Abbas raziAllahu Anhu bhi iske khayal the.

Sayyidina Ibn Abbas RaziAllahu Anhu ne ek Ayat ki Tashri me farmaya ke :

،‫ َو ْال َح ْل ُق‬،‫ َوالذَّ ْب ُح‬،‫ي‬ُ ‫الر ْم‬

َّ ‫ث‬ ُ َ‫ «التَّف‬:َ‫َّاس قَال‬ ٍ ‫عب‬َ ‫ع ِن اب ِْن‬ َ ‫ع‬
َ ، ٍ‫طاء‬ َ ،‫ع ْب ِد ْال َم ِل ِك‬
َ ‫ع ْن‬ َ ،‫ نا اب ُْن نُ َمي ٍْر‬:َ‫أَبُو بَ ْك ٍر قَال‬
َ ‫ع ْن‬
‫ار َواللِحْ يَ ِة‬ ْ َ ‫ب َو ْاِل‬
ِ َ‫ظف‬ ِ ‫ار‬ ِ ‫ش‬ َّ ‫ َو ْاِل َ ْخذُ ِمنَ ال‬،‫ير‬
ُ ‫ص‬ ِ ‫»والت َّ ْق‬
َ

" Mooche, naakhun aur Daadhi me se kaatna "

{ Musannif Ibn Abi Shaybah : 15673 - Wa Sanad Saheeh, Shaikh Albani apne
Zaeefa me isko sahih kaha hai 5453, Zubair Ali Zai ne bhi Saheeh kaha hai Al
Hadeeth : 27, 56 }

Tafseer Ibn Jareer 109/17 - Wa Sanad Saheeh }

Doosre Alfaaz me bhi maujood hai Jaisa ke

Abu Jafar al Nahas ne Ma`ani Al Quran Jiidl # 4, Safa # 402 me zikr kiya
hai..
‫ وقص اِلظفار‬،‫ ونتف اإلبط‬،‫ واللحية‬،‫ واِلخذ من الشارب‬،‫ والذبح‬،‫ والرمي‬،‫ والتقصير‬،‫ الحلق‬:‫"التفث‬.
“ Mooncho aur Daadhi ko tarasho “

Aur doosre Jagah bhi aaya hai.

"‫ واللحية‬،‫ واِلظفار‬،‫ واِلخذ من الشارب‬،‫ والتقصير‬،‫ والحلق‬،‫ والذبح‬،‫ الرمي‬:‫"التفث‬.

…..Daadhi ko Tarasho.

{ Musannif Ibn e Abi Shaiba Jild # 3, Safa # 429 }

3) Sahabi E Rasool Sayyidina Abu Hurairah RaziAllahu Anhu ka aml ::

 ‫ أَنَّهُ َكانَ يَأ ْ ُخذُ ِم ْن لِحْ يَتِ ِه َما‬، َ ‫ع ْن أَبِي ُه َري َْرة‬ َ ‫ع ْن أَبِي ُز ْر‬
َ ، َ ‫عة‬ َ ‫ع ْم ِرو ب ِْن أَي‬
َ ، ‫ُّوب‬ َ ، َ‫ش ْعبَة‬
َ ‫ع ْن‬ َ ، ‫َحدَّثَنَا َو ِكي ٌع‬
ُ ‫ع ْن‬
َ ‫ضة‬ َ ‫ َجازَ ْالقُ ْب‬.
Sayyidina Abu Hurairah RaziAllahu Anhu se Marwi hai ke wo Ek Musht se
jyada Daadhi ko kaadte they.

{ Musannif Ibn Abi Shaybah : 25999 – Wa Sanad Saheeh }

Taba’een se saabit Aml ::

1) Muhammad bin kaab al Qaarzi { Tabaee, Siqah, Aailm } bhi hajj me
Daadhi se kuch kaatne ke khayal the.

‫ أنه كان يقول‬،‫ عن مـحمد بن كعب القُ َرظي‬،‫ أخبرنـي أبو صخر‬:‫ قال‬،‫ أخبرنا ابن وهب‬:‫ قال‬،‫دثنـي يونس‬
ُ ‫ { ث ُ َّم ْلـيَ ْق‬:‫فـي هذه اآلية‬
ِ ‫ رمي‬:} ‫ضوا تَفَث َ ُه ْم‬
،‫ وأخذ من الشاربـين واللـحية واِلظفـار‬،‫ وذبح الذبـيحة‬،‫الـجمار‬
‫والطواف بـالبـيت وبـالصفـا والـمروة‬.

{ Tafseer ibn Jareer : 17/109 – Wa Sanad Saheeh }

2) Ibn Jareer Rahmatullah Alai bhi Iske khayal the.
{ Tafseer Tabari : 17/110 – Wa Sanad Saheeh }

3) Mash’hoor jaleel ul qadr Taba’ee Ibraaheem } Naakhi { bhi Rukhsaaronke

baal kadte they.
{ Musannif ibn Abi Shaybah : hadees 25473 }

4) Qaasim bin Muhammad bin Abi Bakr jab sarr mundwaate tho apne
Mooncho aur Daadhi ke baal kaartey the.
{ Ibn Abi Shaybah Hadees : 28479 – Wa Sanad Saheeh }

5) Tawoos Rahmatullah Alai bhi Daadhi me se kaatne ke Khayal the.

{ Ibne abi shaiba # 8/375,Ibne Abdul Barr - Al Istezkaar 28/63, Khallal in Al
Tarjul Safa # 13 – Wa Sanad Saheeh }

6) Qasim Bin Muhammad bin Abi Bakar Sidduque Rahmatullah Alai bhi iske
khayal the.

‫َاربِ ِه‬ َ ْ‫ َكانَ ْالقَا ِس ُم إذَا َحلَقَ َرأ‬: ‫ع ْن أ َ ْفلَ َح قَا َل‬
ِ ‫سهُ أ َ َخذَ ِم ْن لِحْ يَتِ ِه َوش‬ ُّ ‫ام ٍر ْالعَقَ ِد‬
َ ‫ي‬ ِ ‫ع‬َ ‫ َحدَّثَنَا أَبُو‬.
“ jab bhi aap sarke baal kaadte tho moonche aur daadhi ke baal bhi kaadtey “

[Ibn e Abi Shaiba Jild # 8, Safa # : 375 hadees : 25996, Isnaad Saheeh -
Shaykh Muqabbil bin Hadee Jame fe al Ahkam Lahiya Safa # 148,
Shaykh Zubair Ali Zai ne Risalah Al Hadees no: 27, Safa # 57 me saheeh kaha
hai ]

7) Ibn e Sireen Rahmatullah alai aur Al Hasan al Basree Rahmatullah Alai ka

Aqwaal :

"‫ ال بأس به أن تأخذ من طول لحيتك‬:‫ سألت الحسن وابن سيرين فقاال‬:‫حدثنا وكيع عن أبي هالل؛ قال‬

Abi Hilaal kahte hai ke : Maine AL Hasan aur Ibn Sireen Rahmatullah alai se
poocha, tho wo log ne farmaya : “ Lambi daadhi se kuch hissa lene par koi
harj nahi hai. “

[Ibn e abi shaiba, Jild # 8, Safa # 376 Hadees : 26000] & Mussannaf Ibne
Shaiba (5/225-226)

Tambi : Abi Hilaal Mutakallim feeh Ravi hai jaisa ke unpar Jarh aur Tadeel
dono maujood hai aur wo Sacche Layeen hai.

Imaam Yahya Ibn Maeen ke mutaabik unme kuch kharabi nahi hai aur
Qatadah se unki rivayat kamzor hai { Aur idar wo Hasan aur Ibn Sireen se
rivayat karrahe hai }..
Aur ek Rivayat uska Sahare me.

Al Imaam ibn e Abdul barr Rahmatullah alai ne AL Hasan aur Ibn E Sireen
ke bareme Daadhi Tarashne ke baareme farmaya :

‫سا‬
ً ‫ وكان ابن سيرين ال يرى بذلك بأ‬،‫وكان الحسن يأخذ من طول لحيته‬
“ Al Hasan apne Daadhi tarashte the aur Ibn e Sireen ko isme kuch galat nahi
dikhayi diya “
[At Tamheed li Ibn Abdul Barr 14/46]
 Aimma e Hadees :
1.)Imaam Ahmad bin Hanbal Rahmatullah Alai bhi is jawaaz ke Khayal the.
{ Kitaab Al Tarjall : 92 }

2) Imaam Ash’Shaa’faee Rahmatullah Alai ne farmaya ::

‫فمن توضأ ثم أخذ من أظفاره ورأسه ولحيته وشاربه لم يكن عليه إعادة وضوء وهذا زيادة نظافة وطهارة‬

“ Jo Koi Wuzu karega aur fir naakhun tarashega, sar ke baal katwaayega aur
Daadhi aur moonche kaantega aur fir dubara wuzu karega……………….
[al Umm 1/21]

3) Al Muzni Rahmatullah Alai farmate hai ke :

‫ما رأيت وجها أحسن من وجه الشافعي وال رأيت لحية أحسن من لحيته وكان ربما قبض عليها فال تفضل عن‬
‫قبضته ولقد سمعته يوما ينشد * قوم يرون النبل تطويل اللحا * ال علم دين عندهم وال تقى ربوا صغارا ثم‬
‫خلوهم سدا * بغرة الجهل وآداب النسا فلو ترى شيخهم إذا احتبى * ثم ابتدى في رخص سعر وغل‬

“ Maine Imaam Shafi Rahmatullah alai ke chahre se badkar kisika chahra

khoobusurat nahi deka hai, agar aap apni Daadhi ko Musht me lete tho unki
daadhi unke Musht se badkar nahi hothi thi. Aur maine ek din suna hai ke wo
[ Ek Shayari ] kahrahe they. Yeh log sonchte hai ke lambi daadhi chodna Alaa
{ Ikhlaas } hai, wo log ke paas Deen ka kuch bhi ILM nahi hai, aur naahi wo
log ke paas Taqwa hai…Agar tum dekho wo log ke shaikh neeche baitkar }
Bagair sonche } daam ke utaar chadav ke baareme apni rayy derahe hothe
hai..

[Tareekh Damishq 51/280-281 }

4) Ibn Taymiyyah Rahmatullah Alai ne farmaya ::

‫ وكذلك‬،‫ نص عليه كما تقدم عن ابن عمر‬،‫وأما إعفاء اللحية فإنه يترك ولو أخذ ما زاد على القبضة لم يكره‬
‫أخذ ما تطاير منها‬

“ Dhaadhi ke liye, usey choda jaaye, aur koi usey ek musht se jyada kaanta
hai tho wo Na-pasandeedah aml nahi hai, jaisa ke Ibn Umar RaziAllahu ki
rivayat me zikr kiya gaya hai.
{ Sharh Al Umdah # 1/236 }

5.) Allamah Hafidh Ibn Abdul Barr farmate hai:

Ibn Umar RaziAllahu Anhuma ka jo Amal tha ke wo Hajj mein ek Mutthi say
zyada dhaadi kaate thy yeh is baat ki daleel hai kii Hajj ke ilawa bhi dhaadi
kaat sakhte hai kyunkii agar dhaadi kaatna jaiz nahi hota toh Hajj ke dooran
bhi jaiz nahi hota aur Ibne Umar RaziAllahu Anhuma ne Rasoolullah
SallAllaahu Alayhi Wa Salam say rewayat kiya hai ki dhaadi ko badaoo aur
Ibn Umar ko bohut ILM hai is barey mein jo Unhoo ne rewayat kiya aur
Jumhoor Ulama isi ke Qayel the ki who Dhaadi kaat te the jo fazlu ala qabza
thi aur Allah behtar jaanta hai.

[Al-Istidhkaar, 4/317]

---------------------------------------

Maslah yeh nahi ke Sahaba ka aml Daleel hai ya nahi ? Balke Maslah yeh hai
ke Quran Wa Sunnat ka kaunsa faham motabar hai. Hum woh Fahem Ko
Motabar Mante hain jo Sahaba, Tabaeen aur Taba Taba’een aur
Muhaddiseen kiraam se saabit hai ???

Ham to wahi Fahem maante hai jo Sahaba, Taba’een aur Taba Taba’een aur
Muhaddisin kiraam aur Qaabil e Aitmaad Ulama e Ummat se saabit hai. kisi
ek Bhi Sahabi, Tabaeen, Taba Tabaeen Muhaddis ya Motabar Aalim ne ek
Mutthi se ziyada Daadhi ko kaatna haram ya Najaayaz nahi karar diya hai.
Ha baaz Ulama ne ye kaha ke Daari ko chodhna chahiye lekin Jab daleel ke
Mutabiq aur Salaf saleheen ke roshni mein dekha jaye to Daadhi Mutti tak hi
Saheeh hain

Haafiz Abdullah Rohpuri Rahmatullah Alai farmate hai ke :

“ Khulaasa yeh hai ke ham tho ek hi baat jaante hai wo yeh ke Salaf ke
khilaaf Jayez nahi, kyunki wo Lughat Itstilaah se ghaafil nahi they “

{ Fatwaa Ahlul hadees Jild # 1, Safa # 111 }

Khulasa e kalaam yeh hai ke Allah ke Nabi Sallallahu Alai Wasallam ki

Daarhi mubarak ghani thi na ziyada lambi thi naa hi seene mubarak ko
bharti thi balkay seene se oopar gardan ke hisse ko bharti thi yani ek Musht
hi thi. Isliye sunnat par Amal sahaba karaam RaziAllahu Ajmaeen jinhon ne
aapse daadhiyonko maaf karo, Daadhyan barhao wali Ahadees rivayat ki,
Abdullah Bin Umar, Abu Hurairah RaziAllahu Ajmaeen ‫ا‬ne apni daadhiyan
Ek muthi se zayed kaat kar Allah ke Nabi Sallallahu Alai Wasallam ke chehra
Mubarak ke misl karte hue aapki Mansha ke mutabiq aapke hukum par hi
amal pera hue.

Inhen Salaf Saaliheen ka raasta ka rasta ikhtiyar karne mein hidaayat aur
kamyabi Allah taala ki taraf se zaamin hai.

Hum yeh kehte hain ke Salaf Saaliheen ki sunnat par amal par khara hone ki
samajh ko muqaddam karte hue apni daadhiyan sunnat ke mutaabiq Allah ke
Mahboob Nabi e Kareem Sallallahu Alai Wasallam ke chehra Mubarak ke
misl sawaarna chahiye, Yahi haq aur hidaayat ka rasta hai, Taufeeq to Allah
Wahadahu Laasharik ata farmane waala hai.
 Aek Aitraz :

Hamare Baaz bhai Log Ye Aitraz karte hain ke Jab Nabi Ne Daadhi nahi
kaate to hum bhi Nahi katenge

Hamari Jawab :

Agar Nabi Sallallahu Alaihi Wasallam ne Daadhi nahi kaate (ya) Ek mutthi
Daadhi se Ziyada Baal ko Kaatne se mana kiye ho (ya) Ek Baal bhi na kaato
iski Hadees kahan hai???? Iski koi Hadees Nahi hai. yehi Allamah Albany
Sahab ne bhi Aitraz kiya hain ke Nabi Sallallahu Alaihi Wasallam ne Daadhi
nahi kaate karke Aisa Koyi Hadees nahi hain.

Allah Ke Nabi Sallallahu Alaihi Wasallam ki Dhaadi Mubarak to Ek Mutthi

hi thi, ( Jaisa Ke Uper Tafseel se dikr huwa hain) Aur Nabi ki Daadhi Ghani
thi Ab Iska Matlab ye nahi ke Daadhi Lambi thi Jaisa ke Muhaddaseen ne
kaha. Aur Sahaba karam RaziAllahu Anhum (Abdullah ibne Umar, Abu
Hurairah , Ibne Abbas ) Ke Ek mutthi Daadhi se Zyada Baal ko“kaat te the”
isse Pata Chalta hain ke Sunnat bhi yehi Hain. Tabhi to Sahabe Karam
RaziAllahu Anhum ne Sunnat ki itteba me Ek mutthi Daadhi kaatey the.
Wallah ye Katan Nahi Hosakta Jo Rivayat Karne wale Sahaba Sunnat ka
khilaf kiya ho.

---------------------------------------------------------
Ye Sare Bayanat Zaroor sune :

1. Regarding The Lenght of the Beard By Shaykh Al- Allamah , Mujtahid ,

Faqee , Muhaddis Nasiruddin Al Albani

You Tube Link : [Link]

[Link] Excellent Debate Between Shaykh-Al Albany with his Student Shaykh
Al Huwany regarding Length of the Beard

You Tube Link : [Link]

3. Regarding The Length of the Beard By || Shaykh. Muhaddis Zubair Ali

Zaee

You Tube Link : [Link]

The Way of [Link]

-----------------------------------------------------