By al-’Allaamah
Badee’ud-Deen Shaah ar-Raashidee as-SindeeAll praise is
for Allaah, Lord of the Worlds; and prayers and peace be upon the
Master of the Prophets and Messengers, and his household, family
and companions; whomsoever follows them with goodness until the
Day of Recompense.To Proceed:
Allaah the Mighty
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and Majestic has made the figure of the human being very well and
pleasing. As He said, “We have certainly created the human
being in the best of moulds.” [Sooratut-Teen 95:4] [1]It is proven
that man’s figure is very well and pleasing. And Allaah the
Mighty and Majestic has created humans in pairs, for external distinction
in both (i.e. male and female). He made the man having a beard,
with which beauty and dignity augments. Such that, it is a crown
of a man’s face. Hence, it is generally observed that for each
and every madhhab (mode of life, religion, ideology, etc.), be it
Muslim or non-Muslim, the chieftain is bearded. Such that, man naturally
considers the beard to be a source of honor. [That is so] because
this is a divide hue (frame: religion), in comparison to which,
there is no other hue, “Our religion is the religion of Allaah.
And who can give a better religion than Allaah? And we are His worshippers.”
[Sooratul-Baqarah 2:138]So long as the
mentality of the Muslims was secure from the hue of the polytheists,
and the Jews and the Christians and their like, both, whether man
or woman, considered the beard to be an adornment and beauty for
the man. Accordingly, Ibn Batootah in his travelogue entitled, Tuhfatun-Nazaar
fee ’Ajaa‘ibil-Asfaar (1/17) records an occurrence which
goes as follows: Shaykh Jamaalud-Deen Saawee was a very handsome
person. Hence, one woman was infatuated with him, and through some
type of pretense, called in to her house. After entering she had
the doors closed. Then she called the Shaykh towards her for evil
(fornication). The Shaykh tried his best to escape. However, when
he did not find any means of escape, he first decided to go to the
toilet and after entering, he took a blade and shaved his beard
with it. When he came out, the woman found his face to be so hideous
that she was disgusted with him. Thus he came out safe and secure,
escaping evil.Dear readers,
consider this: When the mind was pure, the divine shape was liked
by everyone. When the mind became impure, the good appearance appeared
bad and the bad appearance appeared good. In fact, this is a mischief
of shaytaan who dared to speak before Allaah the Mighty and Majestic
and said, “I will surely take from among Your servants a specific
portion. And I will mislead them, and I will arouse in them [sinful]
desires, and I will command them so they will slit the ears of cattle,
and I will command them so they will change the creation of Allaah.”
[Sooratun-Nisaa‘ 4:118-119]Meaning, the
ways and means of leading astray that he directed Allaah’s
servants to. Among them was that he would instruct them that they
should change Allaah’s form of creation. And the Divine Commandment
goes as follows, "So direct your face towards the religion,
haneef (upright on the truth). Adhere to the fitrah [2] of Allaah,
upon which He has created the people. No change should there be
in the creation of Allaah. That is the straight religion, but most
of the people do not know.” [Sooratur-Room 30:30]Imaam of Hind,
Shaah Waliyyullaah ad-Dihlawee says in Hujjatullaahil-Baalighah
(1/152), “Its cutting, meaning the beard, is the way of the
Magians [3], and it is the altering of Allaah’s creation.”
And likewise shaving of the beard resembles oneself to the woman,
about which there is a severe threat. It is narrated from Ibn ’Abbaas
(radiyallaahu ’anhu) that the Prophet (sallallaahu ’alayhi
wa sallam) has cursed the men who imitate women and the women who
imitate men. [4] And similarly, Ibn ’Abbaas’ narration
is also related in Musnad Ahmad, Aboo Daawood, Tirmidhee and Ibn
Maajah. It is narrated that the Prophet (sallallaahu ’alayhi
wa sallam) said, “Allaah has cursed the women who imitate men
and the men who imitate women.” [5]Dear onlookers,
that deed on which is the curse of Allaah and His Messenger (sallallaahu
’alayhi wa sallam) is considered a very major and perilous
sin. Al-’Allaamah Ibn Hajr al-Haythamee has included it among
the major sins in az-Zawaajir ’an Iqtiraafil-Kabaa‘ir.
And externally, the beard is man’s specific distinction, and
the absence of the beard is the woman’s specific distinction.
So whoever shaves the beard certainly resembles the woman. Imaam
al-Ghazzaalee says in Ihyaa’ ’Uloomud-Deen (2/257), “And
with it, meaning the beard, men are distinguished from women.”
So he (the man) is included in this severe threat. And the beard
is the Sunnah (exemplary way) of all the Prophets. Accordingly,
there is a mention of Haroon’s (’alayhis-salaatu was-salaam)
beard in the Noble Qur‘aan, “O son of my mother, do not
seize me by the beard or by my head.” [Soorah Ta-Ha 20:94]
Also, there
is a mention of both Moosaa (’alayhis-salaatu was-salaam) and
Aadam’s (’alayhis-salaatu was-salaam) beard in ad-Durrul-Manthoor
(1/62). And there is also an ordered in the Qur‘aan, “Those
(Prophets) are the ones to whom Allaah has guided, so take their
guidance as an example.” [Sooratul-An’aam 6:90]That is, take
as an example only those deeds other than which the Sharee’ah
(Divine Law) of Muhammad (sallallaahu ’alayhi wa sallam) has
abrogated. However, this Sharee’ah did not abrogate the ruling
on the beard. Rather, it has affirmed and emphasized it. Therefore,
our Supreme Guide, Master of the Prophets and Messengers, Muhammad’s
(sallallaahu ’alayhi wa sallam) blessed beard filled his chest.
As is related by Yazeed al-Farsee in Shamaa‘ilut-Tirmidhee,
“Chapter of Seeing the Prophet (sallallaahu ’alayhi wa
sallam) in a Dream,’ who said, ‘Indeed, I saw the Messenger
of Allaah (sallallaahu ’alayhi wa sallam) in a dream.’
So he said, ‘Verily, the Messenger of Allaah (sallallaahu ’alayhi
wa sallam) used to say, “Indeed, the Shaytaan cannot imitate
me, so whoever has seen me in a dream has indeed seen me.”
Can you describe the person you have seen in the dream?’ I
said. ‘Yes. I will describe him between the spectrum of two
men. His body and flesh were moderate, complexion was brown-skinned,
inclining towards whiteness, eyes were kohl-smeared, smile was pleasant,
figure was beautiful and round-like, his beard reaching here to
here and it filled his chest.’ So Ibn ’Abbaas said, ‘If
you had seen him while awake, you could not have described him beyond
that.’”Similarly, the
four well-known Caliphs, Aboo Bakr, ’Umar, ’Uthmaan and
’Alee, all had large beards. As mentioned in Tabaqaat Ibn Sa’d
(3/114), Taareekhul-Khulafaa‘lis-Suyootee (p. 102, 116, 129).
Also, the shaving and cutting of the beard resembles the polytheists
and Magians. That is why avoiding it is definitely obligatory upon
Muslims. This is so because whoever imitates a people, is included
among them. As is the saying of the Messenger of Allaah (sallallaahu
’alayhi wa sallam), “Whoever imitates a folk is but among
them.” [6]Dear readers,
shaving the beard is [indeed] distinguished of oneself, meaning,
making oneself defective. As Imaam Fakhrul-Andalus Ibn Hazm says
in Maraatibul-Ijmaa’ (p.157), “They (the scholars of the
Ummah) are in agreement that shaving the whole beard is disfiguring
– not permissible. So, al-Haakim has brought in Mustadrak a
narration by ’Imraan and at-Tabraanee from the hadeeth of Ibn
’Umar and Mugheerah (radiyallaahu ’anhumaa), “The
Messenger of Allaah (sallallaahu ’alayhi wa sallam) has prohibited
disfigurement.” [7]The meaning
of disfigurement is “making defective.” The disfigurement
of the body is to amputate the nose and lips. And the disfigurement
of the hair is to shave and depilate the hair of the cheek or to
dye the hair black. As mentioned in the famous book of language
and hadeeth, an-Nihaayah fee Ghareebil-Hadeeth wal-Hadeeth wal-Aathaar
authored by Imaam Ibn Atheer al-Jazaree (2/294) and Majma’
Bihaaril-Anwaar authored by al-’Allaamah Muhammad Taahir Patnee,
(3/289). Therefore, this is also the reason why the shaving of the
beard is prohibited. Rather, there is severe warning against the
disfigurement of the cheek.In Mu’jamul-Kabeer
(11/41), there is a narration by Ibn ’Abbaas (radiyallaahu
’anhu), “Indeed, the Messenger of Allaah (sallallaahu
’alayhi wa sallam) said, “Whoever disfigures his hair,
there is no share for him with Allaah.” Although there is a
kalaam (discussion, debate) about this narration, since the real
issue is proven through several evidences, quoting such narrations
are useful for the purpose of targheeb wat-tarheeb (incitement and
intimidation). And in the books, an-Nihaayah and Majma’ul-Bihaar
the wording of this narration is, “The disfigurement of the
cheeks is shaving the hair of the cheeks.” Rather, all four
madhaahib (schools of jurisprudence) which are attributed to the
imams: Imaam Aboo Haneefah, Imaam Maalik, Imaam ash-Shaafi’ee
and many other imaams have declared the shaving of the beard unlawful.
[7]Dear onlookers,
in the previous subject matter few ahaadeeth were mentioned, from
which the virtue and emphasis of the beard is made evident. And
its shaving and cutting is proven to be a loathsome act. These are
great facts for a sensible Muslim and his admonition. After this,
specifically those ahaadeeth will be mentioned by which the virtue
of leaving the beard and its emphasis, and besides that the evil
and harm of shaving and cutting, is known. May Allaah grant us the
tawfeeq (Divine-help) to receive this admonition – aameen.
THE FIRST AND
SECOND HADEETH:From Ibn ’Umar,
who said, ‘The Messenger of Allaah (sallallaahu ’alayhi
wa sallam) said, “Differ from the mushrikeen (polytheists),
save the beards and trim the moustaches.” And in another narration,
“Sharply trim the moustaches and leave the beards.” [7]
EXPLANATION:
In this hadeeth, there is an order to grow and leave the beard,
and the command of the Messenger of Allaah (sallallaahu ’alayhi
wa sallam) is for the purpose of obligation and mandate. As described
the scholars of principles (usool) of jurisprudence. As mentioned
in al-Manaar ma’a Sharhin-Noorul-Anwaar, (p. 230), at-Tawdeeh
ma’a Sharhit-Talweeh, (1/132) Usoolus-Sarkhasee (p. 185), Usoolul-Bazdawee
(p. 21), Sharhul-Manaar li Ibni Maalik ma’a Hawaash lir-Rahaawee
wa Azmee Zaadah wabnul-Hatbee (p. 120), al-Husaamee (p. 40). And
al-’Allaamah Ibn Haajim Jamaalud-Deen says in Mukhtasar Usool,
“The masses of scholars said that the order in fact amounts
to obligation with the masses of scholars.” And in its explanation
(Tahreer’s) authored by Ameer Badshah, it says, “Al-’Allaamah
Ibn Haajib Baydaawee says it is correct. Imaam Raazee says it is
the truth and Aamadee and Imaamul-Haramayn of Shaafi’ee madhhab
say, ‘And it is said that this was dictated by Ash’aree
to his companions.’” So leaving the beard is obligatory.
And its shaver and cutter is a renouncer of an obligation. And renouncer
of an obligation is considered a faasiq (open-sinner). And as for
he who opposes the order of the Messenger of Allaah is a very great
admonishment, “So let those beware who oppose from his (the
Prophet’s) order, lest fitnah (trial, tribulation) strike them
or a painful punishment.” [Sooratun-Noor 24:63]Also, it is
proven by this hadeeth that cutting of the beards is the action
of the mushrikeen, not the Muslims. And whoever imitates them is
considered among them, as [mentioned] in the previous hadeeth. So
the person who shaves the beard is a mushrik by his appearance and
image.BENEFIT: The
word “awfiru” is from “awfara” which means “plenty.”
So the meaning of awfiru will be grow the beard and leave it. So
that the hair will become dense. As “waffaraahu tawfeeran:
katharahu” (in-creased it and grew it).” [8] And in another
narration is the “aafoo”which is from “a’faa.”
As in the famous book of Language of Hadeeth, an-Nihaayah fee Ghareebil-Hadeeth
li Ibnil-Atheer (3/366), “Chapter of ’ayn with faa,”
“And that is he leaves its hair and does not cut like the moustaches
from explanation of “He left the beard” when it is said
“It multiplies and increases.” The meaning, “I’faa
ul-lihah” is that the hair of the beard should be grown and
should not be cut like the moustaches. The origin of this is from
“I’faa‘ush-shay,’” meaning that thing which
increased and multiplied.Footnotes:
[1] That is,
upright, symmetrical and balanced in form and nature.[2] Fitrah (natural
state, innate predisposition): It is an innate inclination of man
to worship his Creator prior to the corruption of his nature by
external influences (environment). Thus, Islaam is described as
the Religion of fitrah – that of the inherent nature of mankind.
[3] An ancient
religion that teaches the worship of fire.[4] Related
by al-Bukhaaree, (2/874).[5] Refer to
al-Jaami’us-Sagheer (2/123).[6] Refer to
al-Jaami’us-Sagheer (2/167), reference to Aboo Daawood from
the hadeeth of Ibn ’Umar, and reference to at-Tabaranee al-Aswat
from the hadeeth of Hudhayfah. For further explanation of its meaning
refer to hadeeth (no. 1) below.
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