The Shafi'i opinion on the beard.

[Jaysh]

Fiqh of Growing and Shaving the Beard

This issue has turned lately into a major talking point among muslims. Some people have gone as far as accusing those who do not grow their beards and do not trim the moustache of unbelief or rebellion. The evidences they used to back such claims are, however, not strong enough to justify such accusations.

The issue itself has been debated before by some dignified scholars; differences have also emerged in the past among the various schools of thought. This issue is classified by the shariah as being one of the Furoo’ (branches) of the deen in which differences of opinion are permitted, unlike the usool (basis) of the deen.

In order to clarify the Islamic verdict on this issue, we need first to explore all the matters related to it and what our respected scholars have said about it.

The beard is a natural, physical aspect of man. Growing it is a practice that man took up long before Islam and still continues to do so after Islam has come. It is part of the fitra (natural) characteristics which Allah (swt) gifted men with. Fitra here means the inner sense of cleanliness in a man which is a proof of his moral and mental state. Other characteristics of fitra are stated in the following hadith of the Messenger of Allah (saaws),

“Ten are the acts of fitra: trimming the moustache, letting the beard grow, siwak (using the tooth stick), snuffing the water in the nose, cutting the nails, washing the finger joints, plucking the hair under the armpits, shaving pubic hair, cleaning one’s private parts with water and rinsing the mouth.” [TMH (translation of the meaning of the hadith)]

Imam Shawkhani said in his book Nayl Al-Awtar, “What he (saaws) means by fitra is that if these characteristics are followed by a man, he would be described as a man of fitra, which Allah (swt) has gifted his servants with and encouraged them to follow so that they attain a high degree of respectability and dignity.”

As for the Islamic verdict on the beard, this has produced three Islamic opinions:

1) Growing the beard is an obligation and shaving it is forbidden. This opinion is championed by Ibn Hazm and Ibn Taimiya among others.

2) Growing the beard in mandub (desirable) and shaving it is makruh (undesirable). This opinion is championed by Ibn Hanbal, Ibn Qudamah, Imam Shirazi, Imam Shawkhani, Imam Nawawi and Qadi (judge) Iyad among others.

3) Growing and shaving the beard is mubah (permitted), which is the opinion of Qadi Abu Bakr Ibn al-Arbi and Imam Qurtabi.

For the first opinion scholars have referred to the following evidences to back their claim.
a. Messenger of Allah’s saying,

“Trim closely the moustache and grow the beard and thus act different from the fire-worshippers.”

b. Allah’s Messenger’s saying,

“Act different from the polytheists. Trim closely the moustache and grow the beard.”

c. The Messenger of Allah’s saying,
“Let the beard grow and trim the moustache and do not imitate the Jews and Christians and dye your grey hair.”

d. The Messenger of Allah’s saying,
“In our deen, we trim the moustache and let the beard grow.”

f. The Messenger of Allah’s saying,
“Whoever imitated some people he became one of them.” This hadith has been narrated by Abu Da’ud on the authority of Ibn Omar.

These ahadith do not mean that acting differently from the Jews and Christians is the reason for having the beard. If this was the case then we would be ordered to shave. Since, the Jews and the Christians are praying with their shoes and are growing beards.

These ahadith contain many instructions not necessarily related to each other such as:
1. Growing beard.
2. Trimming the moustache.
3. Acting differently from the kuffar.
4. Dying the hair. Qadi Iyad said, “The sahabah and those who followed them had their differences over the issue of khidab (dyeing) and it origin, some said that it best to leave it.”

Imam At-Tabari said, “The ordering and forbidding related to this issue (dyeing) was not meant as an obligation, that is why people did not blame or criticize one another.”

Ibn ul-Jawzi said, “A group of the sahabah and some of those who followed them did not dye their hair.”

Imam Nawawi said in Al-Majmou’, “Our opinion is the desirability of dyeing grey hair for men and women.”

In Al-Mughni, Imam Ibn Qudamah said, “It is desirable to dye the grey hair with a color other than black.”

All this demonstrates clearly that some of the Sahabah did not dye their hair despite the fact that it would have been acting differently to the Jews and Christians, and so many scholars stated that the dyeing of the hair is mandub.

As for hadith (d), it does not convey the obligation nor even the desirability, it only carries a request. Distinguished scholars recognize that not every order carries an obligation but every order carries a request. For the order to become an obligation it has to be linked to some sort of punishment or reward. So many ayahs (verses) of the Glorious Quran and many sayings of the Prophet (saaws) have taken a similar line. The meaning of the order could be either real or figurative or just a request. It does not carry an obligation unless indicated.

When Allah (swt) indicated in the Quran, “But when you have left the sacred territory, go hunting.” [5:2] or, “And when the prayer is ended, then disperse.” [62:10] And, “Eat of the things which Allah has provided for you.” [5:88] Or, “Wear your beautiful apparel at every time and place of prayer.” [7:31]

Or when the Messenger of Allah said, “We have been ordered to make tasbeeh after prayers” or when he said, “Marry and have children, I shall be proud of you before other nations on the day of judgment” these ayah and hadith have all come in the imperative tenses, but do not necessarily carry the obligation for there are no indications for that. They merely mean a request. The indication needed to make it obligatory is a warning against punishment or a promise from Allah (swt) of reward or forgiveness. So the issues of hunting, eating, dressing up, tasbeeh, perfecting the wudu’ and marriage, which all come in the ayahs and ahadith as orders, have not been defined by scholars as obligatory because there were no indications linked to that.

When Allah’s Messenger said, “My Lord has ordered me to let my beard grow”, this does not carry an obligation but merely a request; besides, actions of the Messenger of Allah are either natural, like how he used to blink his eye or move his lips etc; or special actions particular to him which no one else is allowed to perform like marrying more than four wives at the same time, or to fast continuously. There are also other actions which Allah (swt) has made compulsory on his messenger but mandub for his ummah, like staying up in the night, witr and duha prayers.

[Jaysh]

As for other actions, muslims are to abide by them whether they are wajib or mandub, and to keep away from the makruh and the haram, and to perform or leave the mubah (permitted).

The hadith (e), in which the Messenger of Allah says, “In our deen, we trim the moustache and we let the beard grow,” does not imply the obligation because in our deen, there is wajib, mandub, makruh, haram and mubah. In this hadith it may mean Fardh, Haram, mandub or Mubah.

As for hadith (f), imitating the unbelievers in a certain action means acting like them with the intention of imitating them. If a Muslim intends to imitate the unbelievers by not growing his beard and by not trimming the moustache, then he becomes sinful but if he does not grow his beard for no other reason then just a habit or because he wishes not to then he is not considered to be sinful. Nowadays we see that many unbelievers are letting their beards grow. So do we say that we have to stop growing our beards because we must not imitate them?

Some people say that the trimming of the moustache is an obligation, for Allah’s Messenger (saaws) said, “Whoever does not trim his moustache is not one of us.” They claim that if the Messenger (saaws) said “he is not one of us” this means that it is obligatory because this was an indication linking it to obligation. In answer to this we say that not every hadith after which Allah’s Messenger mentions the phrase “not one of us” carries or entails an obligation. This has to be looked into a little closer.

Many ahadith came with the phrase “not one of us” but this did not mean that the requests were an obligation, they were only desirable actions. For example, the Messenger of Allah (saaws) said, “Whoever does not shave his pubic hair, cut his nails and trim his moustache is not one of us.” Does this mean that cutting nails is obligatory? The Messenger of Allah (saaws) said, “Whoever does not perform witr prayer is not one of us.” Does this mean that whoever does not pray witr is an unbeliever or rebellious?

The phrase “not one of us” does not necessarily entail an obligatory action. The Messenger of Allah (saaws) said, “Three acts are wajib for me and sunnah (desirable for you: witr, siwak (using the tooth stick) and night vigil.” Scholars have all agreed that all agreed that witr is desirable and not obligatory. in another hadith, Allah ’s Messenger (saaws) said, “Marriage is from my sunnah, whoever dies not follow my sunnah is not one of me.” This is an indication that muslims are encouraged to marry and that it is desirable, but it does not mean that marriage is obligatory.

Therefore, the hadith has to be looked into if it contains the phrase “he is not one of us.” It could entail a forbidden action, or a desirable one or an undesirable one or an obligatory one, like when Allah’s messenger (saaws) said, “He is not one of us who calls for (boasts about) race.” This means that it is forbidden, not because of the phrase “not one of us” only but because Shariah has forbidden it in many ahadith and ayahs.

The Messenger of Allah (saaws) said, “He is not one of us who cheats us.” Cheating is forbidden, not because of the phrase “not one of us,” only but because Shariah has forbidden cheating in other ahadith.

As for the hadith where he (saaws) said, “Whoever does not trim his moustache is not one of us,” this only means that trimming is desirable. Imam ibn Hanbal said when he was asked about the trimming of the moustache, “It is from the Sunnah” i.e. it is desirable.
Trimming the moustache means cutting the hairs that grow over the lips because it has been mentioned that it is undesirable to completely shave the moustache.

Some might say that the Sahabah never shaved their beards and this means that it is forbidden. it has to be said here that the evidence for the verdict is not related to what the Sahabah did or did not do. The evidence should be drawn form the request of the Messenger of Allah (saaws) to act different to be unbeliever. This request has not been definitive to suggest obligation. As for the Sahabah not shaving, the beards had been a habit that people took up before Islam and after it, and they never had the need to shave it. The same with the wearing of the amamah (head dress); no one has narrated that he saw any of the Sahabah walking the streets with no amamah on. The wearing of the amamah by the sahabah does not make it an obligation and no scholar had ever claimed that just because the Sahabah used to wear amamah, we are all obliged to do so. Therefore such evidence is rejected.

Some say that the messenger of Allah never shaved his beard and back it with the ayats, “Verily in the Messenger of Allah you have a good example.” [33:21] and, “And whatsoever the messenger gives you, take it. And whatsoever he forbids you, abstain (from it).” [59:7] In answer to this we say that it is true that the following on the Messenger of Allah’s footstep in all actions which are not unique to him is the duty of every Muslim. However, the obligation of following the Messenger of Allah (saaws) does not necessarily entail the obligation of performing all the actions that he (saaws) performed. We are obliged to follow his (saaws) actions according to what the actions entail, i.e. if the action is wajib (obligation), then we are obliged to perform it; if the action is mandub, then it is mandub for us to perform it If we made obligatory and action which is not so, we would then contravene the sunnah of our Messenger (saaws), and if we forbid an action which the Messenger (saaws) did not forbid, we should then contravene the Messenger of Allah (saaws), thus contravening the shariah of Allah.

The Messenger of Allah (saaws) used to like raisins and dates, he used to wear musk and he never liked onion, garlic or rabbits despite the fact he made these things mubah (permitted) for us.

As for the second opinion, which we rely on and prefer, scholars who back this opinion base it on the following evidence.

The Messenger of Allah’s saying, “Ten acts are of fitra…” (same hadith). Al-Nisai’i has actually related the same hadith with the wordings, “Ten are acts of the Sunnah…” Ibn Abbas reported: “These ten acts of fitra had been obligatory in the shariah of Ibrahim (may Allah be pleased with him) and became sunnah in our shariah.” Then he narrated the hadith.

Fitra has many meanings, one of them is Islam or the millah (nation). The Messenger of Allah (saaws) said, “The new-born is born on the fitra…” Some said that it is the physique or the shape which Allah (swt) ordained for people. Some said that the fitra is the beginning. Imam Nawawi said that the fitra means the Sunnah, and that is the right meaning. Imam Khitabi said that the fitra means the sunnah according to many scholars. Qadi Iyad said the the shaving of the beard is makruh (undesirable).

Qadi Ibn al-’Arabi is one of the scholars who supported the third opinion. He said that letting the beard grow is permitted, and claimed that it is a sign of cleanliness and handsomeness in his book Ahkamul Quran. Imam Qurtubi said that a’ajim (non muslims) used to shave their beards and grow moustaches.

We conclude that the issue has been a center of controversy and differences amongst scholars. A Muslim has the right to adopt any opinion from a scholar he trusts and feels that his opinion has the strongest evidence. The opinion which is strongest in evidence is the one we think is saying that the growing of the beard is mandub. A Muslim gets a reward for growing it but does not get punished if he did no.

Nawawi, Ibn Qudamah, Ibn Hammam, Shawkhani, Qadi Iyad and Zarqani never said the growing of the beard is obligatory...And even if a scholar said that it is obligatory, this does not mean that all people have to abide by their opinion, for their are other scholars and shariah experts who hold different views and opinions. As we mentioned before, differences in the branches of deen are permitted, and Allah (swt) knows best.

Ar-Raya Magazine, April 1994

[BLUEcuda]

Originally Posted by Jaysh

Some people say that the four most distinguished scholars, Malik, Abu Hanifah, Shafi’i and Ahmad, have agreed that letting the beard grow is wajib (obligatory). This view is not correct because those four scholars never actually said that it is obligatory at all. Whoever read their books would find that claim is false and their followers are actually the best proof. Nawawi, Ibn Qudamah, Ibn Hammam, Shawkhani, Qadi Iyad and Zarqani never said the growing of the beard is obligatory. Whoever claims that the Shafi’i, Hanafi, Hanbali or Maliki schools have said that letting the beard grow is an obligation should make reference to the source i.e. which book stated that so that blame and false attributions, Allah forbid, are avoided. And even if a scholar said that it is obligatory, this does not mean that all people have to abide by their opinion, for their are other scholars and shariah experts who hold different views and opinions. As we mentioned before, differences in the branches of deen are permitted, and Allah (swt) knows best.

Ar-Raya Magazine, April 1994

This last part is very interesting. I remember when speaking to brothers who refer to themselves as Salafi and the Salafi imams I have spoken to have often said that Abu Hanifa, Imam Shafi'i etc believed the beard to be wajib, however upon actually asking for the evidence, the books it has been cited in has qouted a scholar of the Hanafi school, a scholar of the Shafi'i school etc, not The Imams themselves. Which was never good enough for them to conclude that it was the opinion of those 4 scholars or any others. So whether the old scholars did or didnt beleive the beard to be wajib, its a lesson, that sometimes people qoute things to back the opinion they follow, without all the information, which is quite sad and many trusting people are fooled.

Never the less, the beard is superior. Sunnah.

[Jaysh]

Originally Posted by BLUEcuda

This last part is very interesting. I remember when speaking to brothers who refer to themselves as Salafi and the Salafi imams I have spoken to have often said that Abu Hanifa, Imam Shafi'i etc believed the beard to be wajib, however upon actually asking for the evidence, the books it has been cited in has qouted a scholar of the Hanafi school, a scholar of the Shafi'i school etc, not The Imams themselves. Which was never good enough for them to conclude that it was the opinion of those 4 scholars or any others. So whether the old scholars did or didnt beleive the beard to be wajib, its a lesson, that sometimes people qoute things to back the opinion they follow, without all the information, which is quite sad and many trusting people are fooled.

Never the less, the beard is superior. Sunnah.

Wa alaykum as-salam,

Bismillah.

I actually don't trust the article 100% when it comes to quoting the names of scholars, but I think the article does have some very strong points as to why shaving the beard is only makruh as opposed to forbidden. Yes, it is the majority opinion that the beard is wajib, but the shafi'i opinion is contrary to this.

Fi Aman Allah.

[Ibn Abu Ibrahim]

Originally Posted by Jaysh

Some people say that the four most distinguished scholars, Malik, Abu Hanifah, Shafi’i and Ahmad, have agreed that letting the beard grow is wajib (obligatory). This view is not correct because those four scholars never actually said that it is obligatory at all. Whoever read their books would find that claim is false and their followers are actually the best proof. Nawawi, Ibn Qudamah, Ibn Hammam, Shawkhani, Qadi Iyad and Zarqani never said the growing of the beard is obligatory. Whoever claims that the Shafi’i, Hanafi, Hanbali or Maliki schools have said that letting the beard grow is an obligation should make reference to the source i.e. which book stated that so that blame and false attributions, Allah forbid, are avoided. And even if a scholar said that it is obligatory, this does not mean that all people have to abide by their opinion, for their are other scholars and shariah experts who hold different views and opinions. As we mentioned before, differences in the branches of deen are permitted, and Allah (swt) knows best.

Ar-Raya Magazine, April 1994

There are quotes, I believe, from each of those Imam's stating the sinfulness of shaving the beard and if not every Imam mentioned in that paragraph, then definitely the four Imam's.

I have a shafi'i background, and so without even researching I can tell you that Imam ash-Shafi'i prohibited it in Kitab al-Umm and his students attributed him that he prohibited it in al-'ubaab.

I'm sorry that paragraph was way off that the mark and lacking in credibility.

[Jaysh]

Originally Posted by Ibn Abu Ibrahim

There are quotes, I believe, from each of those Imam's stating the sinfulness of shaving the beard and if not every Imam mentioned in that paragraph, then definitely the four Imam's.

I have a shafi'i background, and so without even researching I can tell you that Imam ash-Shafi'i prohibited it in Kitab al-Umm and his students attributed him that he prohibited it in al-'ubaab.

I'm sorry that paragraph was way off that the mark and lacking in credibility.

Wa alaykum as-salam bro.

Bismillah.

I agree with you that there is one narration from Imam ash-Shafi'i to this effect.

Yet, SunniPath says:

Despite all of the above, the two great verifying scholars of the Shafi`i school, Imam Abul Qasim al-Rafi`i and Imam Abu Zakariyya al-Nawawi—in accordance with the position of Imam Ghazali—have ruled that to keep a full beard is merely recommended, not obligatory, and that it is neither unlawful to shave it nor to shorten it, even when this is done without an excuse. It is, however, disliked to shorten or shave the beard because it contravenes the prophetic command to grow a full beard.

And this is the position of the Shafi'i school.

Again, I indicated that I am doubtful about the claim about the scholars they quoted in the Ar-raya article. Nonetheless, the arguments themselves--as to why it is makruh and not haram--seem pretty convincing.

Fi Aman Allah.

[Abu_Hind]

The article is silly, because I know for one that 'fist-length' beard is wajib in both Hanafi and Hanbali madhhab.

[Jaysh]

Originally Posted by Abu_Hind

The article is silly, because I know for one that 'fist-length' beard is wajib in both Hanafi and Hanbali madhhab.

As-Salam Alaykum.

Bismillah.

Yes, that is the opinion for the Hanafi and Hanbali madhab, but not for the Shafi'i madhab. This thread is only about the Shafi'i madhab bro.

Fi Aman Allah.

[Abu_Hind]

Originally Posted by Jaysh

As-Salam Alaykum.

Bismillah.

Yes, that is the opinion for the Hanafi and Hanbali madhab, but not for the Shafi'i madhab. This thread is only about the Shafi'i madhab bro.

Fi Aman Allah.

Wa alaikumussalam,

I already made a thread on beard in Shafi'i madhhab a long time ago, and I quoted from a much more reliable source (an authority on Shafi'i madhab: Shaykh Afifi al-akiti).

The established facts:

a) In shafi'i madhhab shaving beard is Makruh.

b) Lihya (beard) constitutes only that which grows on the chin.

You may view the thread here: http://www.islamicaweb.com/forums/re...i-madhhab.html

[Jaysh]

Originally Posted by Abu_Hind

Wa alaikumussalam,

I already made a thread on beard in Shafi'i madhhab a long time ago, and I quoted from a much more reliable source (an authority on Shafi'i madhab: Shaykh Afifi al-akiti).

The established facts:

a) In shafi'i madhhab shaving beard is Makruh.

b) Lihya (beard) constitutes only that which grows on the chin.

You may view the thread here: http://www.islamicaweb.com/forums/re...i-madhhab.html

Wa alaykum as-salam.

Bismillah.

Akhee, you are my better.

My intention was not to post the opinions of the scholars. Rather, my intention was to post the reasons why they may have reached these conclusions, and I think the article I posted does that quite well.

Based on that thread you opened, is it your understanding that it is makruh (not haram) to shave off the entire beard including what is on the chin? (I ask because the thread is not very clear to me.)

Fi Aman Allah.

[Salika]

Originally Posted by BLUEcuda

This last part is very interesting. I remember when speaking to brothers who refer to themselves as Salafi and the Salafi imams I have spoken to have often said that Abu Hanifa, Imam Shafi'i etc believed the beard to be wajib, however upon actually asking for the evidence, the books it has been cited in has qouted a scholar of the Hanafi school, a scholar of the Shafi'i school etc, not The Imams themselves. Which was never good enough for them to conclude that it was the opinion of those 4 scholars or any others. So whether the old scholars did or didnt beleive the beard to be wajib, its a lesson, that sometimes people qoute things to back the opinion they follow, without all the information, which is quite sad and many trusting people are fooled.

Never the less, the beard is superior. Sunnah.

Well the opinion of a school of thought is not limited to the founder's opinions. Just to clarify.

[Abu_Hind]

Originally Posted by Jaysh

Wa alaykum as-salam.

Bismillah.

Akhee, you are my better.

My intention was not to post the opinions of the scholars. Rather, my intention was to post the reasons why they may have reached these conclusions, and I think the article I posted does that quite well.

Based on that thread you opened, is it your understanding that it is makruh (not haram) to shave off the entire beard including what is on the chin? (I ask because the thread is not very clear to me.)

Fi Aman Allah.

Assalamu alaikum,

Jzak Allah bro. No I made that thread just to present the "shafi'i' view. I personally hold that shaving off the beard is haram .

[Jaysh]

Originally Posted by Abu_Hind

Assalamu alaikum,

Jzak Allah bro. No I made that thread just to present the "shafi'i' view. I personally hold that shaving off the beard is haram .

Sorry, I worded my question incorrectly. I meant to say: Based on that thread you opened, is it your understanding that the Shafi'i madhab says it is makruh (not haram) to shave off the entire beard including what is on the chin ? (I ask because the thread is not very clear to me.)

[Abu_Hind]

Originally Posted by Jaysh

Sorry, I worded my question incorrectly. I meant to say: Based on that thread you opened, is it your understanding that the Shafi'i madhab says it is makruh (not haram) to shave off the entire beard including what is on the chin ? (I ask because the thread is not very clear to me.)

You better ask a scholar. As far as I can see, it is makruh to shave the beard, which includes all that comes under beard.

[Jaysh]

Originally Posted by Abu_Hind

You better ask a scholar. As far as I can see, it is makruh to shave the beard, which includes all that comes under beard.

Wa alaykum as-salam.

Bismillah.

I have asked a scholar and they said what you just said. I was just a bit confused by some of the things in that thread.

Fi Aman Allah.