abt beard!!!!
- Thread starter ansari
- Start date
revert_north
NEW MUSLIMA
:salam2: my brothers & sisters
recently i have started growing my beard...but i see soo many people having their beard trimmed..is that ok... is it ok if we dont shave just trim our beard...my imam in the masjid also have small trimmed beard
:salam2:
It is exceptionally common for men, even those who claim to be ultra-religious, and even Imams, to trim their beards, but no, it's not permissable:
http://www.islamqa.com/index.php?ref=9977&ln=eng&txt=beard trimming
Whilst Imams can be an invaluable source of scholarly knowledge, we must always consult the Qur'an and Sunnah, rather than merely imitating them.
alkathiri
As-Shafaa'i(Brother)
:salam2:
i think thats why for shafii school it is makruh to shave.
Question:
I read on a website in answer to a qn that Ash-Shafi^iyy said in his book Al-umm that to shave the beard is haraam. Where does it say that in al-umm? And if this is the case on what basis did An-Nawawiyy and others differ with the Imaam?
Answer:
In the Name of Allah, Most Merciful and Compassionate
The Position of the Shafi`i School
The Shafi`is have differed among themselves about the ruling of shaving the beard. Some scholars such as the Shaykhs Ibn al-Rif`ah, Halimi, and Adhra`i have held shaving the beard to be unlawful,
Others, such as the Imams Ghazali, Nawawi, and Rafi`i have held it to be offensive.
The two foremost figures in the late Shafi`i school, Shaykh Ibn Hajar al-Haytami and Shaykh Muhammad al-Ramli--along with Shaykh al-Islam Zakariyya al-Ansari--have confirmed the latter position (Sayyid al-Bakri, I`anat al-Talibin, 2.340). This latter position is, in fact, the official position of the Shafi`i school.
The School and the Imam
One of the arguments for the unlawfulness of shaving the beard is that Imam Shafi`i himself said in al-Umm that it is unlawful. Shaykh Ibn Hajar explains that this is insufficient proof to establish this position as the official position of the Shafi`i school, saying,
"The scholars of exacting verification have reached consensus that the official position of the Shafi`i school (al-mufta bihi) is what [h: Nawawi and Rafi`i] have mentioned, followed by what Nawawi [h: alone] has mentioned. They have also reached consensus that if someone objects to [h: Nawawi and Rafi`i] by citing an explicit statement from al-Umm, or by claiming that the majority [h: of Shafi`i's] have held a contrary position, or the like, then this does not change the official position of the Shafi`i school [h: that Nawawi and Rafi`i have agreed on]. This is because [h: Nawawi and Rafi`i] have more knowledge of what Imam Shafi`i has said, and of what the early Shafi`is have said than the one who objects to them. They therefore only went against [h: the text of Imam Shafi`i or the positions of the early Shafi`is] because of a reason that is known by those who know it and not known by those who are ignorant of it." (Muhammad b. Sulayman al-Kurdi, al-Fawa'id al-Madaniyya, p. 19)
Imam Shafi`i is known to have held multiple positions (at different times) on the same issue, and the early scholars of the Shafi`i school differed greatly among themselves. Determining the official position of the school is not as easy as citing a single reference; rather, one needs to have complete knowledge and mastery of all of the statements and positions of the Imam and the early scholars. Imam Nawawi and Imam Rafi`i both had this knowledge; most of those who objected to them did not.
Scholars who came after Nawawi and Rafi`i held that the only way to understand the works of the Shafi`is who came before these two scholars (including the words of Imam Shafi`i himself) is through the books of these two scholars themselves, who had read and understood what all the Shafi`is before them had said, and then worked with this knowledge to determine the official position of the school. If we find a solitary quote from one of Imam Shafi`i's books that goes against what Nawawi and Rafi`i said, then, in all likelihood, they were aware of the quote and held a contrary position because of other quotes and other positions that have not reached us.
This is why when Shaykh Ibn Hajar discusses the positions of those who held shaving the beard to be unlawful, he doesn't even deem it necessary to verify what al-Umm says. Rather, he simply says that the alleged quote from al-Umm should either be interpreted in other than its immediately obvious sense, or, if that's not possible, then it is simply contrary to the official position of the Shafi`i school (Ibn Hajar al-Haytami, Tuhfat al-Muhtaj, 9.376). The position of the school, in other words, remains what Imam Nawawi and Imam Rafi`i have determined.
Shaykh Nuh Keller has written a short, yet beautiful and inspiring biography of Imam Shafi`i (Allah have mercy on him) at the end of The Reliance of the Traveller. He says of the great Imam,
"The author of some 113 works, it was nonetheless Shafi`i's hope that "people would learn this knowledge without ascribing a single letter of it to me," and as Zakariyya Ansari remarked, "Allah granted his wish, for one seldom hears of any position of his, save that it is ascribed to others of his school with the words, 'Rafi`i, or Nawawi, or Zarkashi says ...' and the like."" (Reliance of the Traveller, x324)
May Allah be pleased with Imam Shafi`i and benefit us because of him. Ameen.
And Allah knows best.
Hamza
i think thats why for shafii school it is makruh to shave.
Question:
I read on a website in answer to a qn that Ash-Shafi^iyy said in his book Al-umm that to shave the beard is haraam. Where does it say that in al-umm? And if this is the case on what basis did An-Nawawiyy and others differ with the Imaam?
Answer:
In the Name of Allah, Most Merciful and Compassionate
The Position of the Shafi`i School
The Shafi`is have differed among themselves about the ruling of shaving the beard. Some scholars such as the Shaykhs Ibn al-Rif`ah, Halimi, and Adhra`i have held shaving the beard to be unlawful,
Others, such as the Imams Ghazali, Nawawi, and Rafi`i have held it to be offensive.
The two foremost figures in the late Shafi`i school, Shaykh Ibn Hajar al-Haytami and Shaykh Muhammad al-Ramli--along with Shaykh al-Islam Zakariyya al-Ansari--have confirmed the latter position (Sayyid al-Bakri, I`anat al-Talibin, 2.340). This latter position is, in fact, the official position of the Shafi`i school.
The School and the Imam
One of the arguments for the unlawfulness of shaving the beard is that Imam Shafi`i himself said in al-Umm that it is unlawful. Shaykh Ibn Hajar explains that this is insufficient proof to establish this position as the official position of the Shafi`i school, saying,
"The scholars of exacting verification have reached consensus that the official position of the Shafi`i school (al-mufta bihi) is what [h: Nawawi and Rafi`i] have mentioned, followed by what Nawawi [h: alone] has mentioned. They have also reached consensus that if someone objects to [h: Nawawi and Rafi`i] by citing an explicit statement from al-Umm, or by claiming that the majority [h: of Shafi`i's] have held a contrary position, or the like, then this does not change the official position of the Shafi`i school [h: that Nawawi and Rafi`i have agreed on]. This is because [h: Nawawi and Rafi`i] have more knowledge of what Imam Shafi`i has said, and of what the early Shafi`is have said than the one who objects to them. They therefore only went against [h: the text of Imam Shafi`i or the positions of the early Shafi`is] because of a reason that is known by those who know it and not known by those who are ignorant of it." (Muhammad b. Sulayman al-Kurdi, al-Fawa'id al-Madaniyya, p. 19)
Imam Shafi`i is known to have held multiple positions (at different times) on the same issue, and the early scholars of the Shafi`i school differed greatly among themselves. Determining the official position of the school is not as easy as citing a single reference; rather, one needs to have complete knowledge and mastery of all of the statements and positions of the Imam and the early scholars. Imam Nawawi and Imam Rafi`i both had this knowledge; most of those who objected to them did not.
Scholars who came after Nawawi and Rafi`i held that the only way to understand the works of the Shafi`is who came before these two scholars (including the words of Imam Shafi`i himself) is through the books of these two scholars themselves, who had read and understood what all the Shafi`is before them had said, and then worked with this knowledge to determine the official position of the school. If we find a solitary quote from one of Imam Shafi`i's books that goes against what Nawawi and Rafi`i said, then, in all likelihood, they were aware of the quote and held a contrary position because of other quotes and other positions that have not reached us.
This is why when Shaykh Ibn Hajar discusses the positions of those who held shaving the beard to be unlawful, he doesn't even deem it necessary to verify what al-Umm says. Rather, he simply says that the alleged quote from al-Umm should either be interpreted in other than its immediately obvious sense, or, if that's not possible, then it is simply contrary to the official position of the Shafi`i school (Ibn Hajar al-Haytami, Tuhfat al-Muhtaj, 9.376). The position of the school, in other words, remains what Imam Nawawi and Imam Rafi`i have determined.
Shaykh Nuh Keller has written a short, yet beautiful and inspiring biography of Imam Shafi`i (Allah have mercy on him) at the end of The Reliance of the Traveller. He says of the great Imam,
"The author of some 113 works, it was nonetheless Shafi`i's hope that "people would learn this knowledge without ascribing a single letter of it to me," and as Zakariyya Ansari remarked, "Allah granted his wish, for one seldom hears of any position of his, save that it is ascribed to others of his school with the words, 'Rafi`i, or Nawawi, or Zarkashi says ...' and the like."" (Reliance of the Traveller, x324)
May Allah be pleased with Imam Shafi`i and benefit us because of him. Ameen.
And Allah knows best.
Hamza
:salam2:
It is exceptionally common for men, even those who claim to be ultra-religious, and even Imams, to trim their beards, but no, it's not permissable:
http://www.islamqa.com/index.php?ref=9977&ln=eng&txt=beard trimming
Whilst Imams can be an invaluable source of scholarly knowledge, we must always consult the Qur'an and Sunnah, rather than merely imitating them.
Thank you for saying that!
There are some people who if you give them proof from the Quran and Sunnah, they'll be like but my imam says this, or my ustad says this.....WHAT?!!!!
Wa alaikumassalam.
alkathiri
As-Shafaa'i(Brother)
Abdul-Raheem
Signing Out.....
:salam2:
If the opinion of an imam conflicts with that of the Sunnah, I know which one I'll be following.
Wasalam
If the opinion of an imam conflicts with that of the Sunnah, I know which one I'll be following.
Wasalam
alkathiri
As-Shafaa'i(Brother)
Of course the quran and sunna..lol but.....
My advice is to keep the beard.....dont shave or cut what Allah has given u ...InshAllah
I know, but its cos their imam is the person theyve been learning from for ages, they trust them with their deen, and therefore will take that opinion over anything else.
alkathiri
As-Shafaa'i(Brother)
:salam2:
Nope it is becoz some of them think the imam are in a better position to interpret the quran n hadith..
Abdul-Raheem
Signing Out.....
therefore taking their opinion over everything else. Either way, same end result.
wasalam
alkathiri
As-Shafaa'i(Brother)
No brother....u know Imam Nawawi....one of the greatest imam ...
Bro...Bro....Bro....
Happy 2BA Muslim
Islamophilic
The Sunnah is to trim the moustache and not to remove it as the Prophet (sal-Allaahu `alayhe wa sallam) said:
((Trim the moustaches and leave the beards (to grow) and oppose (differ) from the mushrikoon)). The authenticity of this hadeeth is agreed upon by al-Bukhaaree and Muslim.
If he shaved it (off) then there is nothing (no sin) upon him. As for the beard, then it is obligatory to leave it (to grow) as the Prophet (sal-Allaahu `alayhe wa sallam) said:
((Trim the moustaches and leave the beards (to grow), (in doing so) oppose (differ from) the mushrikoon)).
And with Allaah lies all success and may Allaah send prayers and salutations upon our Prophet (sal-Allaahu `alayhe wa sallam) and his family and his companions.
The Permanent Committee for Islaamic Research and Fataawa, comprising -
Head: Shaykh 'Abdul 'Azeez Ibn Abdullaah Ibn Baaz;
Deputy Head: Shaykh 'Abdur-Razzaaq 'Afeefee;
Member: Shaykh 'Abdullaah Ibn Ghudayyaan;
Member: Shaykh 'Abdullaah Ibn Qu'ood
Tahreem Halq al-Lihhaa - Page 29;
Fataawa al-Lajnah ad-Daa.imah lil-Buhooth al-'Ilmiyyah wal-Iftaa. - Question No.8 of Fatwa No.7293
dawood_smriti
Junior Member
Asalamalykum,
Below are sum relevant hadiths
Hadith - Bukhari 7:781, Narrated Ibn 'Umar
Allah's Apostle said, "Cut the moustaches short and leave the beard (as it is)."
Hadith - Muslim, Narrated AbuHurayrah
The Messenger of Allah said: Trim closely the moustache, and grow beard, and thus act against the fire-worshippers.
Hadith - Bukhari 9:651, Narrated Abu Sa'id Al-Khudri
The Prophet said, "There will emerge from the East some people who will recite the Qur'an but it will not exceed their throats and who will go out of (renounce) the religion (Islam) as an arrow passes through the game, and they will never come back to it unless the arrow, comes back to the middle of the bow (by itself) (i.e., impossible)." The people asked, "What will their signs be?" He said, "Their sign will be the habit of shaving (of their beards)." (Fateh Al-Bari, Page 322, Vol. 17th)
Hadith - Muwatta 51.7
Yahya related to me from Malik from Zayd ibn Aslam that Ata ibn Yasar told him that the Messenger of Allah was in the mosque when a man came in with dishevelled hair and beard. The Messenger of Allah motioned with his hand that he should be sent out to groom his hair and beard. The man did so and then returned. The Messenger of Allah said, "Isn't this better than that one of you should come with his head dishevelled, as if he were a shaytan?
Ibn 'Umar relates from the Prophet (Allah bless him and give him peace) that he said: "Do otherwise than those who ascribe partners to Allah (al-mushrikin): leave beards be, and trim mustaches." And ibn 'Umar, when he went on hajj or 'umra, grasped his beard with his hand, and removed what was in excess of it (Sahih al-Bukhari. 9 vols. Cairo 1313/1895. Reprint (9 vols. in 3). Beirut: Dar al-Jil, n.d., 7.206: 5892 and Sahih Muslim, 5 vols. Cairo 1376/1956. Reprint. Beirut: Dar al-Fikr, 1403/1983, 1.222: 259).
In the Hanafi madhhab, there is no harm (la ba's) in trimming the edges of the beard, though the handful is sunna, for when a narrator (Ibn 'Umar, in this case), has done something in ostensive contravention to what he has narrated (the words "leave beards be"), Hanafi bases of jurisprudence say this shows that the narrator knows that the Prophet (Allah bless him and give him peace) has indicated that the original ruling has been superseded (mansukh) by a subsequent one--permitting the beard to be trimmed, in this case. But trimming it when it is already less than a handful is not permissible in the Hanafi school (Ibn 'Abidin: Radd al-muhtar 'ala al-durr al-mukhtar. 5 vols. Bulaq 1272/1855. Reprint. Beirut: Dar Ihya' al-Turath al-'Arabi, 1407/1987, 2.113).
I hope tht helped...
Wasalaam.
Below are sum relevant hadiths
Hadith - Bukhari 7:781, Narrated Ibn 'Umar
Allah's Apostle said, "Cut the moustaches short and leave the beard (as it is)."
Hadith - Muslim, Narrated AbuHurayrah
The Messenger of Allah said: Trim closely the moustache, and grow beard, and thus act against the fire-worshippers.
Hadith - Bukhari 9:651, Narrated Abu Sa'id Al-Khudri
The Prophet said, "There will emerge from the East some people who will recite the Qur'an but it will not exceed their throats and who will go out of (renounce) the religion (Islam) as an arrow passes through the game, and they will never come back to it unless the arrow, comes back to the middle of the bow (by itself) (i.e., impossible)." The people asked, "What will their signs be?" He said, "Their sign will be the habit of shaving (of their beards)." (Fateh Al-Bari, Page 322, Vol. 17th)
Hadith - Muwatta 51.7
Yahya related to me from Malik from Zayd ibn Aslam that Ata ibn Yasar told him that the Messenger of Allah was in the mosque when a man came in with dishevelled hair and beard. The Messenger of Allah motioned with his hand that he should be sent out to groom his hair and beard. The man did so and then returned. The Messenger of Allah said, "Isn't this better than that one of you should come with his head dishevelled, as if he were a shaytan?
Ibn 'Umar relates from the Prophet (Allah bless him and give him peace) that he said: "Do otherwise than those who ascribe partners to Allah (al-mushrikin): leave beards be, and trim mustaches." And ibn 'Umar, when he went on hajj or 'umra, grasped his beard with his hand, and removed what was in excess of it (Sahih al-Bukhari. 9 vols. Cairo 1313/1895. Reprint (9 vols. in 3). Beirut: Dar al-Jil, n.d., 7.206: 5892 and Sahih Muslim, 5 vols. Cairo 1376/1956. Reprint. Beirut: Dar al-Fikr, 1403/1983, 1.222: 259).
In the Hanafi madhhab, there is no harm (la ba's) in trimming the edges of the beard, though the handful is sunna, for when a narrator (Ibn 'Umar, in this case), has done something in ostensive contravention to what he has narrated (the words "leave beards be"), Hanafi bases of jurisprudence say this shows that the narrator knows that the Prophet (Allah bless him and give him peace) has indicated that the original ruling has been superseded (mansukh) by a subsequent one--permitting the beard to be trimmed, in this case. But trimming it when it is already less than a handful is not permissible in the Hanafi school (Ibn 'Abidin: Radd al-muhtar 'ala al-durr al-mukhtar. 5 vols. Bulaq 1272/1855. Reprint. Beirut: Dar Ihya' al-Turath al-'Arabi, 1407/1987, 2.113).
I hope tht helped...
Wasalaam.
abdul Qadir
remember death
[yt]aSoLFBFI1lk&mode=related&search=[/yt]