126- Ruling on letting the beard grow and Khabar-ul-Ahad All praise be to Allah Alone, and peace and blessings be upon Allah's Messenger, his family, and his Companions.
[Here the Shaykh is criticizing an article] I read an article in 1391 A.H., in which the writer affirms that shaving off the beard (i.e. for males) is not Haram (prohibited) or Mubah (permissible), but is rather Makruh (disliked). This writer bases his view on two arguments; first: There is no a decisive Nass (Islamic text from the Qur'an or the Sunnah) which clearly prohibits shaving it off. Second, the absolute command to do something does not necessarily mean prohibition of its opposite for many reasons;
One reason is that, according to the preponderant view of
Al-Hanafiyyah (the followers of Imam Abu Hanifah's School of Jurisprudence) the command to do something does not necessarily mean prohibition of its opposite. The second reason is that the command accompanied by a reasonable `Illah (effective cause)
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(namely, the Law-Giver does not intend [the command] for itself absolutely, but rather intends another meaning accompanied by it), if this `Illah does not exist, Wujub (obligation) becomes no longer in effect. Here the command to let the beard grow, or trim the mustache is intended for Muslims' to differ from
the Magi (fire-worshippers). Third, Muslims should appear different from non-Muslims as to their religious rites, not absolutely, etc.
Fourth, there are legal texts indicating non-prohibition. It is reported that the Prophet (peace be upon him) said:
Veily, the Jews and the Christians do not wear shoes while praying, so differ from them in appearance.
Furthermore, none of the scholars expressed a view that it is Wajib (obligatory) to perform Salah (Prayer) while wearing shoes, or that praying barefoot is Haram (prohibited). Also, the Prophet (peace be upon him) said:
Verily, the Jews and Christians do not dye (their hair), so differ from them. The Sahabah (Companions of the Prophet) understood from it that doing so is a recommendable act. Hence some of them did not dye their hair. Fifth, mentioning several actions and giving them the same ruling implies that this ruling covers them all; in a Sahih Hadith related by Muslim, the Messenger (peace be upon him) said:
There are ten acts which are akin to fitrah (Islamic practices of personal hygiene): trimming the mustache, letting the beard grow, using Siwak (tooth-cleansing stick), snuffing water into the nostrils, cutting the nails...Fifth, it is authentically reported that
the Messenger of Allah (peace be upon him) used to shorten his beard lengthwise and from the two sides. Thus, had the command of letting the beard grow been absolute, the Prophet (peace be upon him) would not have trimmed some of it.
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This is a summary of the arguments upon which this writer bases his view, i.e., the non-prohibition of shaving off the beard.
Moreover, his article included the discouragement of going into the details of this topic, arguing that Muslims should focus on more important matters, like defending their faith against the war waged by pro-disbelief figures and that the issue of growing a beard is one of the subsidiary matters. In the last part of his article, he goes on to reiterate that Muslims are facing the most violent attack against Islam launched, and promoted by a very bitter enemy, so Muslim powers must be directed to encountering such an enemy. Finally, he directed a message to Du`ah (callers to Islam) that shaving the beard is not clearly Haram. They should not begin Da`wah (calling to Islam) to youth with inviting them to stick to it firstly. On the contrary, they should begin Da`wah in the same way the Prophet (peace be upon him) had begun; instilling a firm ground of belief in their minds, decisively prohibiting Al-Kaba'ir (major sins), and establishing the pillars of Islam.
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It is worth noting that he mentioned in his article, that he has been to
Europe to receive treatment and noticed that growing the beard is a mark for Hippies (deviant people), and other debauched people.
Here, we are going to refute some arguments of the article. This article variably contains many wrong ideas and baseless arguments; they will be discussed in detail, in sha 'a-Allah (if Allah wills).
First, stipulating that the legal ruling of prohibition should be a Qat`y (decisive) ruling is a baseless, and ill-grounded argument for many reasons:
1) This is contrary to what is known of the Sunnah (whatever is reported from the Prophet) of the Prophet (peace be upon him), the biography of his Sahabah (may Allah be pleased with them), and the regular practice of the scholars after them. The Prophet (peace be upon him) used to send one, two, or three, etc., people as Du`ah, and explainers of the rulings of Islam. Had sending this number been insufficient for proving his Da`wh, the Prophet (peace be upon him) would not have done it. Similarly, his Sahabah used to act upon the narration reported only by one of them, and cite it as an evidence for `Aqidah (creed) issues, and Ahkam (rulings). Furthermore, none of them denounced those Hadiths; however, not all of those Hadith are Qat`y, so the argument of this stipulation is not found at their time.
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There are many incidents to support this opinion. Abu Bakr (Al-Siddiq) (may Allah be pleased with him), for example, accepted the testimony of
Al-Mughirah ibn Shu`bah, and
Muhammad ibn Maslamah in the issue of the grandmother's share in inheritance. Besides,
`Umar (may Allah be pleased with him), in the case of the Diyah (blood money) of a fetus, accepted their testimony. Also, `Umar accepted the testimony of
Abu Musa and
Abu Sa`id (may Allah be pleased with them both) in the issue of Isti'dhan (seeking permission to enter); besides, the order he gave to his son,
`Abdullah, to accept any Hadith narrated by
Sa`d ibn Abu Waqqas (may Allah be pleased with him) from the Prophet (peace be upon him) and not to ask anyone else after him. By the same token, people of
Quba' the direction towards Al-Masjid Al-Aqsa (the Aqsa Mosque in Jerusalem) in Palestine, directed themselves towards the Qiblah (Ka`bah-direction faced in Prayer) while performing Salah when a person told them about the abrogation of
and so many other incidents.
On the other hand, there is a consensus among the Sahabah and those who came after them of scholars on acting upon the Hadith narrated by
`Amr ibn Al-`As and
Abu Hurayrah (may Allah be pleased with them) which prohibits marrying a woman along with her maternal, or paternal aunt. These narrations are deemed as exception from the general rule mentioned in Allah's saying:
All others are lawful
Proofs in this regard are too many.
2) This stipulation will result in canceling many legal rulings substantiated by evidence from the pure Sunnah, due to claiming that they are based on in-decisive evidence
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according to the meaning intended by the writer; hence the view of the later scholars is that Qat`y Hadiths of the Sunnah are the Mutawatir (a Hadith reported by a significant number of narrators throughout the chain of narration, whose agreement upon a lie is impossible) ones, but Ahad Hadiths are not decisive, which in turn nullifies the stipulation. Also, as mentioned above, it is contrary to the Sunnah of the Prophet (peace be upon him), his Sahabah (may Allah be pleased with them), and all the scholars that came after them.
3) It is known that there is a consensus among scholars on acting upon evidence authentically reported from the Prophet (peace be upon him): prohibition, permission, etc. It was the scholars of Usul-ul-Fiqh (principles of Islamic jurisprudence) who expressed different views as to the implication of Ahad Hadiths. Some of them say: "They imply nothing but probability; but certainty can not be drawn except from the Noble Qur'an and Mutawatir Hadiths." Other scholars stated that certainty can be drawn from them and their authenticity can be defined according to the context. There is no difference among the scholars on the obligation of acting according to them with regard to `Aqidah (creed) and legal rulings.
Among those who support this view is Imam
Abu `Umar ibn `Abdul-Bar (may Allah be merciful to him) in his book "Jami` Bayan- ul-`Ilm wa Fadlih" in which he says about Ahad Hadiths after mentioning the first kind; namely, Mutawatir Hadiths:
"The second kind of Hadith is the continually |
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reported Ahad Hadith narrated by Thiqah (trustworthy narrators); according to the majority of the leading, and outstanding Muslim Scholars it must be upheld. Others still hold that it implies `Ilm (knowledge) and must be acted upon."
The great scholar,
Al-Nawawy (may Allah be merciful to him), in the introduction to his explanation for
Muslim's Sahih (authentic book of Hadith), after mentioning the view of the great scholar,
Ibn Al-Salah that the Hadith of the Two Sahih (authentic) Books of Hadith (i.e. Al-Bukhari and Muslim) are decisive and imply Al-`Ilm Al-Nazharay (Knowledge deduced by contemplation and Sahih evidences) as they are accepted by all scholars, said:
"What was mentioned by Shaykh ibn Al-Salah here goes in contrary to what is held by the majority of the verifiers from among scholars of Hadith. Most of them hold that non-Mutawatir Hadiths of the Two Sahihs are indecisive evidence, hence they are Ahad Hadiths which are, as mentioned above, also indecisive. There is no difference between Al-Bukhari, Muslim and others; it applies to all. Being accepted by all scholars implies the obligation of acting upon them both. This is agreed upon, since Ahad Hadiths, not found in Al-Bukhari and Muslim, must be acted upon if they are Sahih, but they are considered indecisive; the same applies to those of the Two Sahihs. The difference between those of the Two Sahihs and others is that the Hadiths of the Two Sahihs are authentic. Thus, we are no required to investigate their authenticity. Therefore, we have to act according to them. As for other Ahad Hadiths related in other than the two Sahihs, we are not required to work according to them till we investigate their authenticity and they fulfill the conditions of the being authentic. The Ijma` (consensus) of scholars of the Muslim Ummah (nation based on one creed) |
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on acting upon them does not necessarily imply that they are definitely the words of the Prophet (peace be upon him)."
What was mentioned by
Al-Nawawy (may Allah be merciful to him) i.e., the Ijma` of scholars on acting upon the Hadiths of the Two Sahihs, no matter how in-decisive they are, if they are Ahad Hadiths, echoes the cited view of Imam
Ibn `Abdul-Bar, and indicates that the differed point regarding Ahad Hadiths is whether they imply decisiveness or not, not the obligation of acting upon them if they are authentic. This is in accordance with points one and two. It is also Ma`lum minad-din biddarurah (necessarily known Islamic principles) and should be resorted to. Contradicting this is a clearly false opinion, and opposes the legislative evidence and the Ijma` of the Muslim Ummah.
Al-Hafizh Ibn Hajar (may Allah be merciful to him), in his book "Al-Nukhbah" and its explanatory book says:
"Ahad Hadiths, which are divided into(A Hadith that is reported by more than two narrators in all stages of its chain of transmission without reaching Tawatur), Hadith `Aziz (A Hadith that is reported by two narrators in any stage of its chain of transmission), and Gharib (a Hadith with a single narrator usually at the beginning of the chain of narration), may imply Al-`Ilm Al- Nazhary (Knowledge deduced by contemplation and authentic evidence) with context supporting them, according to the correct view. However, there are scholars who do not agree with this view. The point of difference here is a verbal one; those who see that `Ilm here is general hold that it is specifically Nazhary (outcome of deduction), but those who see that it is not general hold that `Ilm , here, must be specifically Mutawatir, and hold the other ones as indecisive. |
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However, it can not be denied that those with more indications for authenticity are more acceptable than those that do not have such indications. Also, Hadiths with supporting indications are different kinds. There are, for example, non-Mutawatir Hadiths recorded by Al-Bukhari and Muslim which are accompanied by indications; namely, being related by those who are leading and outstanding scholars in this field of authenticity, and the acceptance of many scholars of their books. This acceptance of all scholars implies more certainty than being reported in many ways of transmission which are Mutawatir only. This ruling is applied upon the Ahad Hadiths related in the two Sahihs and were not criticized by leading scholars of Hadith, and there is no disagreement concerning their meanings in case of impossibility of giving preference to one over the other. It is known that in case of impossibility of preferring one Hadith over the opposite one, we can not get the right answer from them. There is a consensus among the scholars that if this condition is fulfilled, it is for sure Sahih.
There is a contradicting point here which is that if Scholars agree on acting upon these Hadiths, not on the authenticity of their meaning, and the argument of prevention is that they agree on acting upon every Sahih Hadith, even if it is not found in the two Sahihs, there will be no privilege for the Two Sahihs; however there is a consensus that the Two Sahihs have privilege from authentic point of view.
Among those who stated that Hadiths recorded in the Two Sahihs imply Al-`Ilm Al-Nazhary are
Abu Is-haq Al-Isfarayiny and the outstanding scholar of Hadith
Abu `Abdullah Al-Humaydy, |
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Abu Al-Fadl ibn Tahir, and others. It may be said that the mentioned privilege is that Hadiths of the Two Sahihs are the most authentic ones. Another example is the Mashur Hadith which is narrated in many ways without Da`if (weak) narrators, and obvious defects.
Also, the two great scholars,
Abu Mansur Al-Baghdady, and
Abu Bakr ibn Furak, and others hold the same view. Another example is the Hadith transmitted by people known for their uprightness and exactitude, e.g., a Hadith transmitted by
Ahmad ibn Hanbal and others from
Al-Shafi`y and others from
Malik ibn Anas. It implies certainty from the point that its narrators are great scholars of high moral qualities that they amount to a great number of people. No one, for example, would dare to cast aspersions on a Hadith narrated to him by
Malik; also it becomes stronger and further from forgetfulness if it was narrated by another upright person in the same degree.
These kinds we mentioned can not be observed except by the great and outstanding scholars of Hadith who know well about narrators' degrees, and `Illahs (defects). Also, their knowledge can not be denied, owing to the lack of these high qualities in those of rudimentary knowledge.
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The outcome of the three kinds mentioned above (i.e. context examples) is that the first one is only applicable to the Two Sahihs; the second is for Hadiths narrated in many ways of transmission; and the third is for Hadiths narrated by the leading Hadith-scholars. It may happen that all these things exist in one Hadith. In this case, it will be a surely authentic Hadith. And Allah knows best.
What was mentioned by Al-Hafizh (may Allah be merciful to him) agrees with the view of Imam
Ibn `Abdul-Bar, and the great scholar
Al-Nawawy (may Allah be merciful with them both) that the differed point is; do Ahad Hadiths carry the implication of `Ilm and decisiveness? As for acting upon them, and using them in evidence if they are Sahih, there is a consensus among the scholars on this point. In applying this point to the Hadith of letting the beard grow and trimming the mustache, we find that these Hadiths are Sahih, and that some of them were narrated by both Al-Bukhari, and Muslim and in another place by Imam
Muslim alone in his book of Sahih, and by other leading scholars of Hadith. Therefore, these Hadiths are undoubtedly authentic and were decisively uttered by the Prophet (peace be upon him), according to a large number of the leading scholars of Hadith e.g.
Abu `Abdullah Al-Humaydy, Abu Al-Fadl ibn Tahir, Abu `Amr ibn Al-Salah, and others (may Allah be merciful with them).
So, the argument that the Hadiths of letting the beard grow and trimming the mustache are indecisive in transmission and meaning is
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invalid, tenuous, and must not be accepted or considered as it goes against the consensus of the scholars. Furthermore, one who issues this view should show true repentance to Allah of this great sin he has committed through such a heinous statement. This (invalid) view will result in unlawful things like contesting many Ahkam (legal rulings) of Allah's Purified Shar` (law). Declaring Munkar (that which is unacceptable or disapproved of by Islamic law and Muslims of sound intellect) necessitates that one should show repentance and let it be known. Allah (Exalted be He) says:
Verily, those who conceal the clear proofs, evidence and the guidance, which We have sent down, after We have made it clear for the people in the Book, they are the ones cursed by Allâh and cursed by the cursers.Except those who repent and do righteous deeds, and openly declare (the truth which they concealed). These, I will accept their repentance. And I am the One Who accepts repentance, the Most Merciful. Allah (Glorified be He) states in this Ayah (Qur'anic verse) that it is not sufficient for them to repent and do good deeds, but they must
...and openly declare (the truth which they concealed). Thus, it becomes clear that Tawbah (repentance) that is void of declaring the truth is not accepted. They should declare the truth which they had concealed so that people may know it; to be completely free from the sin. Had those people who issue such heinous statements contemplated their results, they would not have issued them.
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So, the writer of this article should do so to redress wrong; this is the way of the scholars and it is not a shameful act, on the contrary it is a good one.
The great scholar,
ibn Al-Qayyim (may Allah be merciful to him), in his book "Al-Sawa`iq Al-Mursalah `ala
Al-Jahmiyyah (a deviant Islamic sect denying some Attributes of Allah, claiming they are ascribed to people and cannot be ascribed to Allah)
wa Al-Mu`atilah'' mentioned a good and beneficial statement which is urgently needed in this issue and others, he says after seeking Allah's Help:
"The fourth point is the implication of `Ilm and certainty which Hadiths carry. Hadiths are divided into four categories;First: Those which are Mutawatir in the meaning, and wording.
Second: Those which are Mutawatir in the meaning, not in the wording.
Third: Those which have so many Hadiths to support them and gained acceptance by all scholars of Hadith.
Fourth: Ahad Hadiths narrated by `Adl Dabit (a narrator of Hadith with an upright character and retentive memory) back to the Prophet (peace be upon him).
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Examples of the first two categories are Hadiths on the Punishment in the grave, Shafa`ah (intercession), Hawd (the Prophet's basin in the hereafter), Ru'yah (sighting Allah (Exalted be He) in the hereafter by the believers) and speaking with Him, Istiwa' (Allah's rising over the throne in a manner that befits Him), those proving Allah's Throne, and Hadiths proving Al-Ma`ad (Resurrection), Paradise, and Hell Fire. These matters are well-established by the Prophet (peace be upon him), like Tawhid (monotheism), obligations of Islam, and its essential pillars, and proving the Attributes of Allah (Exalted be He) Attributes. All these matters are Mutawatir in an indirect way, because they were transmitted in so many ways whose agreement upon a lie is impossible.
Also, it is known that the general norm of our pious forefathers is that they are above suspicion and would not lie, especially in the matters of Hadith, moreover, being wrong, in their case is unlikely to happen, so those Hadiths imply certain knowledge.
People take two approaches to get this knowledge; first, it is Darury (intuitive) second, it is Nazhary (that must be based on contemplation and evidence).
Those taking the first approach hold that merely getting this knowledge itself is evidence that the Tawatur, bringing it up, is Darury, but those taking the second approach hold the opposite view,
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explaining that Tawatur (of the narrators) itself implies certain knowledge. The first approach is the best. Experts in Hadith - their ways of transmission, numbers, etc. - know very well, without doubt, that they are well-established along with their reporter, even if they find themselves forced to acknowledge so. Those experts can not deny the two `ilm; the fist arises from their deep knowledge of the different ways of Hadith-transmission along with their various numbers and the inconceivability of lying in time and place.
The second `Ilm arises from their firm belief in Islam, and that the Messenger (peace be upon him) is absolutely truthful in what he says. This knowledge, according to scholars, is better than the physicians' knowledge of the existence of the two great scholars, Hippocrates and Galen, and better than the linguists' knowledge of the existence of
Sibawayh, Al-Khalil, Al-Farra', and the Arabic language itself. Sorrowfully, scholars of `Ilm-ul-Kalam (a discipline that searches for answers to creedal issues using logic), and their counterparts of rudimentary knowledge of Hadith, do not know, for example, that there is a Hadith of the Prophet (peace be upon him) on the point in question, they may even think that there is only one or two Hadiths only. For example, outstanding Shaykhs of
Al-Mu`tazilah (a deviant Islamic sect claiming that those who commit major sins are in a state between belief and disbelief), like
Abu Al-Husayn Al-Basry, think that there is only one Hadith on Ru'yah; namely, the Hadith narrated by
Jarir, not knowing that there are about thirty Hadiths on this issue (we mentioned them before in the chapter on Description of Paradise,
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in the book of Hady Al-Arwah). The denial made by those scholars (i.e. `Ilm-ul-Kalam and others) of what is known by the scholars of the Prophet's Hadith is worse than the denial of the well-known views of the scholars of their Madh-hab (schools). Also, sorrowfully, many people have heard about some Hadiths but have not benefit from them merely because they are heedless of their different ways of transmission and numbers. As a result, if they are reluctant to narrate them, express disgust at narrating them, approve their opposite, and follow Satan's contradiction, they will fall under the realm of this Ayah in which Allah (Exalted be He) says:
Say: “It is for those who believe, a guide and a healing. And as for those who disbelieve, there is heaviness (deafness) in their ears, and it (the Qur’ân) is blindness for them. They are those who are called from a place far away (so they neither listen nor understand).” They will neither believe nor benefit from these Hadiths, even if the number is greater than this. Here beneficial knowledge in the heart by virtue of Tawatur is like feeling satiated and the thirst-quenched, etc.
Every single one of the Hadiths implies a part of knowledge. If the Hadiths are many, they completely imply knowledge, because of their great number only, or their authenticity, or both of them, just as feeling satiation comes as a result of nutritious or a lot of food, or with both of them. Knowing well the status of the narrator brings knowledge. This knowledge does not come only from listening to the wording of these Hadiths, but also through understanding them.
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Moreover, if a person knows the different ways of Hadith-transmission, classification of the narrators, and understanding the meanings of these Hadiths, they will institutively get the necessary knowledge. That is why we find that all the leading pious scholars of Hadith emphasize that those Hadiths (i.e. all authentic Hadiths including authentic Khabar-ul-Ahad) are the Prophet's, and that denial of them renders one kafir (disbeliever).
Also, looking at the narrators of those Hadiths, we find that they are absolutely truthful, honest, obedient, clever and above suspicion. They do not have any biases, to lie about the Prophet, in favor of their fathers, sons, Shaykhs, or friends. They were extremely meticulous in narrating the Hadith of the Prophet (peace be upon him) more than the narrators of other Prophets' traditions, or people in general. Also, they found their Shaykhs in this high status and even more back to the Prophet through the Sahabah (Companions) whom Allah has highly praised, has been pleased with, and has chosen to be witness to nations on the Day of Judgment. All this implies Darury `Ilm.
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The pious scholars of Hadith can not deny this, and they are ready to stand as witnesses to it, and to make Mubahalah (the occasion when two contending parties mutually invoke Allah’s Curse on the lying party) with the opposite party..." Ibn Al-Qayyim goes on to mention
a chapter on Khabar-ul-Ahad (a Hadith which at some point in the chain has only a single narrator) according to the substantiated evidences, he said: "Sometimes Khabar-ul-Ahad is baseless, because there is an evidence against it, sometimes, it is likely to be baseless, because the substantiated evidence for its denial is probable, sometimes we express no view on it when both its authenticity and in authenticity is possible, since there is no evidence. Sometimes we state that its authenticity is more preferable without using the wording of certainty, and sometimes we use the wording of certainty with it, without doubt. Also, it is impermissible to say that Kabar-ul-Ahad does not absolutely imply institutive knowledge; there is no evidence for this, otherwise, there would be a contradiction. In my view, it is correct to say that Khabar-ul-Ahad implies knowledge in some cases;First: direct statements, which are decisive in their authenticity, of Allah (the One Irresistible, may He be Glorified and Exalted) and His Messenger in all what he told his Sahabah.
Second, information given in the attendance of the Prophet (peace be upon him), and he confirmed it like when a rabbi told him that they find in their scriptures that Allah puts the heavens on a finger (in a manner that befits Him) and the Earth on
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another. The Prophet (peace be upon him) smiled in surprise (that the information is in accordance with Islam), confirming what he had said. Another example is the report of a man of seeing the Dam of Ya'jooj and Ma'jooj (dwarf people who will spread evil. They are one of the signs of the Day of Judgment) like Al-Burd Al-Muhabbar (a kind of cloth with red and white stripes). To confirm his report, the Prophet (peace be upon him) said: 'I have seen it'. Still another two examples, the Prophet's acting on the report of a man that the Jews reneged on their promise, so he waged a battle against them, and his acting on the report of a man who told him that a man had cursed him and slandered some of his wives, so he ordered the latter to be killed: this is a confirmation.
The Prophet (peace be upon him) used to emphasize the truthfulness of his Sahabah. When
Tamim Al-Dary told him that he had seen Al-Masih-ul-Dajjal (the Antichrist); the Prophet (peace be upon him) told the Sahabah the story while delivering a speech on the pulpit., without saying "Jibriel (Jabriel) told me that Allah told him to tell me such and such". On the contrary, he said:
"Tamim Al-Dary told me such and such". This confirmation is well-known, even by those of rudimentary knowledge of Hadith. The Prophet (peace be upon him) confirmed the truthfulness of their reports which sometimes resulted in fighting, signing treaties etc. We also witness that the Sahabah are absolutely truthful. Moreover, the Prophet used to believe and interpret their dreams, and confirm this by saying:
It was a true dream. It is worth noting that Allah (Exalted be He) praises the Prophet (peace be upon him) highly for this in the Ayah in which He says:
And among them are men who annoy the Prophet (Muhammad صلى الله عليه وسلم) and say: "He is (lending his) ear (to every news)." Say: "He listens to what is best for you; he believes in Allâh, has faith in the believers |
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In this Ayah, Allah praises the Prophet by having faith in the believers. Also, the Sahabah used to believe each other's reports from the Prophet (peace be upon him) without saying to the reporter: "Your report is Ahad, which does not imply `Ilm until it is Mutawatir." As for those who waited for more evidence of the Sahabah, it does not mean that they refused Khabar-ul-Ahad, but it was scarce. Moreover, specifically, none of the Sahabah nor those who came after them doubted the reports of
Abu Bakr Al-Siddiq, `Umar, `Uthman, `Aly, `Abdullah Ibn Mas`ud, Abu Dhar, Mu`adh ibn Jabal, `Ubadah ibn Al-Samit, `Abdullah ibn `Umar, etc. It is known, for example, that
Abu Hurayrah (may Allah be pleased with him) sometimes was the only one to narrate a specific Hadith, but none of the Sahabah said to him: "No! Your Hadith is Ahad which does not imply knowledge". They used to have great respect for the Hadiths of the Prophet (peace be upon him)
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and its narrator. They used to accept Hadiths of Allah's Attributes (that they are certain and clear-cut), Ru'yah, Taklim (believers' speaking with Allah), and Nida' (Allah's Calling, on the Day of Judgment [with a Voice heard by all, whether they are near or far]), Hadiths of Nuzul (Allah's descend in a manner that befits him) every night to the heaven closest to the earth, smiling (in a manner that befits him), pleasure (in a manner that befits him), and Hadiths in which Allah holds the heavens on a finger (in a manner that befits him), and Hadiths proving Allah's leg (in a manner that befits him). All of the people who heard such Hadiths from `Adl Dabit (a narrator of Hadith with an upright character and retentive memory) believed in and accepted them without a doubt. As mentioned above they scarcely waited for more evidence in some cases of Hadith-ul-Ahkam (Hadiths containing legal rulings), e.g.
`Umar (may Allah be pleased with him) sought the Hadith narrated by
Abu Sa`id Al-Khudry to support
Abu Musa's one. Also,
Abu Bakr (may Allah be pleased with him) sought the report of
Muhammad ibn Maslamah to support
Al-Mughirah ibn Shu`bah's regarding whether the grandmother inherits or not.
As mentioned above, none of the Sahabah absolutely waited for more evidence to support Hadiths of the Attributes of Allah; they used to accept them and act upon them without any doubt because they knew that they had been authentically ascribed to the Messenger of Allah.
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This is known, even by those of limited knowledge of Hadith. Had this matter been clear, we would have mentioned more than one hundred incidents.
Those who hold that Hadiths of the Prophet do not imply knowledge goes against the well-established Ijma` (consensus) of the Sahabah, Tabi`un (Followers, the generation after the Companions of the Prophet), and the leading scholars. Moreover, their view agrees with the views of
Al-Mu`tazilah (a deviant Islamic sect claiming that those who commit major sins are in a state between belief and disbelief),
Al-Jahmiyyah (a deviant Islamic sect denying some Attributes of Allah, claiming they are ascribed to people and cannot be ascribed to Allah),
Al-Rafidah (a Shi`ah group denying the caliphates of Abu Bakr Al-Siddiq and `Umar ibn Al-Khattab and making accusations against them and many other Companions of the Prophet), and
Al-Khawarij (separatist group that believes committing a major sin amounts to disbelief) who violate the impermissibility of refusing Sahih Hadiths of the prophet. Unfortunately, affected by them, some scholars of Usul-ul-Fiqh (principles of Islamic jurisprudence), and Fiqh (Islamic jurisprudence) said that some authentic Hadiths of the Prophet do not imply `Ilm, but it is known that none of the leading scholars after these deviating groups held this view. On the contrary, scholars who held that authentic Hadiths of the Prophet imply `Ilm were:
Malik, Al-Shafi`y, and disciples of
Abu Hanifah, Dawud ibn `Aly, and his disciples (like
ibn Hazm). Also,
Al-Husayn ibn `Aly Al-Karabisy, and
Al-Harith ibn Asad Al-Muhasaby stated the same view. In his book "Usul-ul-Fiqh",
Ibn Khuwayz Mandad wrote: "There is Khabar-ul-Ahad which at some point in the chain has only a single narrator or two narrators;
it implies Darury `Ilm. This is the view of
Malik, and
Ahmad in his comment on the Hadiths of Ru'yah that they are right and decisive in bringing knowledge.
Al-Marudhy narrated the he told
Abu `Abdullah (i.e. Ahmad) that there are
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two people who said that Ahad Hadiths require acting accordingly; however, they do not imply knowledge. Ahmad strongly denounced this saying. Al-Qady says: "This narration apparently states that Ahmad holds that these Hadiths imply knowledge and must be acted upon." Al-Qady also writes in the first part of his book Al-Mujarrad: "Khabar-ul-Ahad implies `Ilm if it is Sahih (authentic), its ways of transmission are agreed upon, and the Ummah (nation based on one creed) accept it.
Our Maliky scholars hold that it implies `Ilm absolutely without the acceptance of the Ummah; this is the view of the scholars of the Maliky Madh-hab (School of Jurisprudence)." Yet, ibn Khuwayz Mindad says that
Al-Hanafiyyah (the followers of Imam Abu Hanifah's School of Jurisprudence) state that the well-known Khabar-ul-Ahad implies `Ilm. They cited, as an example, the Hadith which states that
No bequest must be made to an heir, which is Khabar Ahad. They said the case is the same with the Hadith narrated by
ibn Mas`ud which states that if there is disagreement between the buyer and the seller, the buyer's saying will be accepted, or they may cancel the transaction. Similarly, the Hadith narrated by
`Abdul-Rahman ibn `Awf regarding taking Jizyah (poll tax required from non-Muslims living in an Islamic state) from Magians (fire-worshippers).
Also, a case in the point is the Hadith narrated by
Al-Mughirah ibn Shu`bah, and
Muhammad ibn Maslamah regarding defining the share of the grandmother to be one sixth. Consequently, the Salaf (righteous predecessors) and those who came after them of the leading scholars agreed on acting upon them (Sahih Hadiths like those mentioned recently), which, in turn, indicates that they are originally sound.
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Irregular views expressed by some scholars are not considered, since there is Ijma`. "Sahih Khabar-ul-Ahad implies `Ilm, since the Salaf and the leading scholars accepted it without any doubt in this regard provided that these Hadiths do not go against the basic rules of Islam or other Sahih Hadith. Being acquainted with their methodologies in accepting Hadiths, considering them and making sure that these Hadiths do not contradict the basic principles of Islam points out for us that they do not apply the rulings derived from them except after making sure that they are authentic. Thus, their doing so brings for us the knowledge about the authenticity of these Hadiths," this is what is mentioned by
Abu Bakr Al-Razy in his book "Usul-ul-Fiqh".
Everyone of sound mind knows that the Hadiths of Attributes like Hadiths of Ru'yah, Nida', Nuzul, Taklim, etc., are well-known, but the acceptance of the Ummah to them is greater than that of the Hadith mentioned above about "the difference between the buyer and seller", the Hadith which states that "No bequest must be made to an heir", and the Hadith on a grandmother's share. Also, the fame of these recent cited Hadiths fail in comparison to the fame of the Hadiths of Attributes.
No sound person, except one intending a lie, holds that Hadiths of Attributes imply knowledge and the others do not.
Al-Shafi`y, in his books, especially "Ikhtilaf Malik" states that Khabar-ul-Ahad implies knowledge.
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Also, he preferred this view in his book "Al-Risalah", but he said the `Ilm which it implies is not like that of the Qur'an and Mutawatir Hadiths.
Yet, Al-Shafi`y elaborates on Khabar-ul-Ahad that
it is the second category of Hadith, which at some point in the chain has only a single `Adl narrator, and its wording and meaning is not Mutawatir, but the Ummah accepted it, confirmed it, and acted upon it, e.g., the Hadith narrated by `Umar ibn Al-Khattab (may Allah be pleased with him) that the Prophet (peace be upon him) said: The reward of deeds depends upon the intentions behind them, the Hadith narrated by
Ibn `Umar (may Allah be pleased with them both) that
the Messenger of Allah (peace be upon him) forbade the selling of the Wala’ (manumitter’s right of inheritance from the freed-slave) or making a gift of it, the Hadith narrated by
Anas (may Allah be pleased with him) that
the Prophet entered Makkah while wearing a helmet , the Hadith narrated by
Abu Hurayrah (may Allah be pleased with him) that the Prophet said:
One should not combine in marriage a woman with her paternal aunt, or her maternal aunt, the Hadith which reads:
Milk relationships are equal to blood relationships in rendering marriage unlawful i.e., whatever is prohibited due to blood relationships is also prohibited by milk relationships, the Hadith which reads
When a man sits in between the four parts of a woman and has sexual intercourse with her, Ghusl (ritual bath following major ritual impurity) becomes compulsory, the Hadith regarding the triple divorced (three simultaneous pronouncements of divorce) woman:
...Until you have tasted his sweetness and he has tasted your sweetness (i.e. Until they consummate marriage), the Hadith which states:
Allah does not accept the prayer of any of you if he invalidates his ablution until he performs ablution (anew), the Hadith:
The Wala’ would go to him who manumits, the Hadith narrated by
ibn ‘Umar that
the Prophet (peace be upon him) imposed Sadaqat Al-Fitr in Ramadan on the young, the elderly, and every male and female, etc. All these Hadiths and their likes imply certain knowledge according to the majority of the scholars.
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There was no difference between the Salaf in this matter. As for later scholars, we have mentioned the views of the later great jurists of the Four Madh-habs (Hanafy, Maliky, Shafi`y, and Hanbaly). This issue is found in the
Al-Hanafiyyah (the followers of Imam Abu Hanifah's School of Jurisprudence),
Maliky, Al-Shafi`iyyah and
Al-Hanbaliyyah books as those authored by
Al-Sarkhasy, and
Abu Bakr Al-Razy who were adherents of
Al-Hanafiyyah (the followers of Imam Abu Hanifah's School of Jurisprudence),
Abu Hamid, Abu Al-Tayyib, and
Abu Is-haq who are from the adherents of
Al-Shafi`iyyah (followers of Imam Al-Shafi`y),
Ibn Khuwayz Mindad and others
among the Maliky Madh-hab, Al-Qady Abu Ya`la, Ibn Abu Musa, Abu Al-Khattab and other scholars from
Al-Hanbaliyyah (the followers of Imam Ahmad's School of Jurisprudence) and
Abu Is-haq Al-Isfra'yny, Ibn Furak, and
Abu Is-haq Al-Nizam from the scholars of `Ilm-ul-Kalam.
There is only a small group which differed from the rest, among them are
ibn Al-Baqillany, and those who followed his trend like
Abu Al-Ma`aly, Al-Ghazaly, and
ibn `Aqil. It is noteworthy that
Abu `Amr ibn Al-Salah mentioned the first view regarding it as more authentic, and chose it, but was unaware of the great number of the scholars who had held it to support the argument. This scholar has based his argument on sound evidence. Unfortunately, some pious scholars who are not well-conversant in this field thought that the view of
Abu `Amr (ibn Al-Salah) comes in contradiction to what is held by the Jumhur (dominant majority of scholars). Their excuse was that they found such viewpoints in some books as that of
Ibn Al-Hajib, the two great scholars;
Al-Sayf Al-Amidy, and
Ibn Al-Khatib, |
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to even greater scholars like
Al-Ghazaly, Al-Juwayny and
Al-Baqillany. However, the view of Hadith-scholars is like that of
Abu `Amr. Also, the argument of the Jumhur is refuted by saying that the acceptance of the Ummah for those Hadiths (i.e. Ahad), and acting upon them is considered Ijma`; the whole Ummah could not gather upon something wrong (as the Prophet says). It is more likely that one person performing Ijtihad (juristic effort to infer expert legal rulings) will commit something wrong, on the contrary to Tawatur which prevents wrong due to its great number. Agreement of the whole Ummah upon a view, narration, even a dream is more likely to be far from wrong. For example, the Prophet (peace be upon him) said:
I see that your dreams agree regarding the last ten days; so he who wants to seek it should seek it in the last seven days (during the night). Here, in this Hadith, the Prophet (peace be upon him) considered the agreement upon the dream implies that it is true.
But the matter of dreams needs more observation and firm knowledge of Sahih Hadiths to be far from whims and imaginations that are based on weak Hadiths).
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He also said:
"When a person negates something, they should be careful not to commit a lie against Allah and His Messenger; this is known and none of the Ummah denies it." The outstanding scholar,
ibn Al-Qayyim (may Allah be merciful to him) has elaborated highly on this issue due to its greatness. I hope that my argument will be sufficient and convincing for whoever seeks what is right. For more information, read ibn Al-Qayyim's book "Al-Sawa`iq Al-Mursalah"; it is a very beneficial book. Allah is the One sought for help.
Here, we are going to refute the next argument of the writer that the preponderant view according to the
Al-Hanafiyyah (the followers of Imam Abu Hanifah's School of Jurisprudence) is that the absolute command to do something does not necessarily mean prohibition of its opposite. This argument is not sound, because an absolute command free of the context of commendation indicates that one must comply with it and it is prohibited to go against it. However, if there is other evidence to indicate that it is Mandub (commendable), it would be so. This is the view of the majority of
Al-Hanafiyyah (the followers of Imam Abu Hanifah's School of Jurisprudence) and others. This will be discussed later in detail.
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There are many great scholars who support the principle we have mentioned. Imam
Abu Bakr Muhammad ibn Ahmad ibn Abu Sahl Al-Sarkhasy (may Allah be merciful to him) who died in 490 A.H., and who was one of the prominent scholars of
Al-Hanafiyyah (the followers of Imam Abu Hanifah's School of Jurisprudence). Writes in his book "Al-'Usul fi Mabahith Al-'Amr":
"Absolute command is binding and Wajib (obligatory), unless there is other evidence to indicate that this is not the case." Shaykh
Abu Muhammad `Abdullah ibn Ahmad ibn Qudamah (may Allah be merciful to him) the author of "Al-Mughny" who died in 620 A.H., wrote in his book "Rawdat Al-Nazhir" in which he comments on the issue of Al-'Amr (command):
When a command comes free from context (which provides something different) it implies Wujub (obligation), according to the jurists, and some scholars of `Ilm-ul-Kalam. Some of the scholars hold that it is to imply permissibility, due to its being the least category (of commands), in addition it is certain, so it must be held. Al-Mu`tazilah (a deviant Islamic sect claiming that those who commit major sins are in a state between belief and disbelief), however, hold that it (absolute command) implies commendation, arguing that there is a common thing between obligation and commendation (must be taken into consideration); namely, the request being binding and that doing it is better than leaving it. They argue that this is known. As for the punishment inflicted due to non-compliance with the command, they claim that it is not known, hence, they disregarded it. They further argue that the norm with the command is that it is a request for something good which is applied to Mandub, even if it is a degree more than this, it would not imply a binding command. |
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Yet, the Law-Giver (Allah /the Prophet) commands that Wajibs and Mandubs be done at the same time; since either two are possible, certainty is to be followed here. Al-Waqifiyyah (a deviant sect or ignorant people who express no view on many issues of the religion) argue that there is no evidence for the issue in question, thus, they adopt no view in this regard claiming non-existence of evidence, or underlying logic. They claimed also that they are following the literal meaning of the Qur'an, Sunnah (whatever is reported from the Prophet), Ijma`, and views of Arabic-language scholars.
To refute these arguments, we will cite some Ayahs of the Qur'an which support our view; Allah (Exalted be He) says:
And let those who oppose the Messenger’s (Muhammad صلى الله عليه وسلم) commandment (i.e. his Sunnah - legal ways, orders, acts of worship, statements) (among the sects) beware, lest some Fitnah (disbelief, trials, afflictions, earthquakes, killing, overpowered by a tyrant) should befall them or a painful torment be inflicted on them. Here, Allah warns against Fitnah and punishment as a result of opposing the Messenger's commands, which indicates the Wujub. In another Ayah, Allah (Exalted be He) says:
It is not for a believer, man or woman, when Allâh and His Messenger have decreed a matter that they should have any option in their decision. And:
And when it is said to them: "Bow down yourself (in prayer)!" They bow not down (offer not their prayers). All these Ayahs denounce non-compliance with the command.
Among the evidences found in the Sunnah,
Al-Bara' ibn `Azib said:
The Prophet (peace be upon him) command the Sahabah end the state of Hajj this time, and instead perform `Umrah (lesser pilgrimage), they argued that they had been prepared for Hajj. |
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So the Prophet (peace be upon him) got angry and went back to his wife `Aishah, who questioned him: "He who angers you, Allah will be angry with him." He replied: "Why should I not become angry when I give a command and no one obeys it!" An argument is put forward here that it is the context in this incident which indicates that the command is Wajib. To counter this argument, we say, the reason the Prophet (peace be upon him) gave here for being angry is non-compliance of the Sahabah with the command he had given. Also, had not the command been Wajib, the Prophet would not have gotten angry because of non-compliance. In another Hadith, the Prophet (peace be upon him) said:
Were it not for the fear that it might be hard for my Ummah (nation based on creed), I would have ordered them to use Siwak (tooth-cleansing stick) for every Salah (Prayer). It is well-known that being commendable bears no hardship, so the command here implies Wujub. Moreover, the Prophet (peace be upon him) said to
Barirah who was divorced by her husband:
If only you would return to him? She said: "O Messenger of Allah! Are you commanding me?" He said: "I am only interceding (for him)." She said: "I am not in need of him. Thus, it is known that responding to the intercession of the Prophet is Mandub which indicates that original norm is Wujub.
Moreover, our view is supported by Ijma` of the Sahabah (may Allah be pleased with them) in which they agreed that it is Wajib to obey Allah's (Exalted be He) commands, without questioning the Prophet (peace be upon him) about the implication of the commands. For example, they said that taking Jizyah from
the Magi is Wajib, based on the Prophet's command:
Treat them in the same way you treat the people of the scriptures. . Wajib, also, is washing utensils (plates, dishes, etc.) because of the licking of a dog, based on the Prophet's saying:
...Wash it seven times. It is Wajb also to offer Salah that one missed upon remembering it based on the Hadith:
He should offer it when he remembers that he had not offered it. Also,
Abu Bakr (may Allah be pleased with him) cited as evidence for the Wujub of Zakah (obligatory charity) the command in
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what Allah (Exalted be He) says:
...and give Zakât. There are many other examples which indicate their Ijma` on Wujub.
The fourth to support our argument is that Arabic-language grammarians understand from absolute commands to mean Wujub. To support it they give an example of a command given by a master to his slave in which disobedience may result in rebuking and blaming him. Moreover, the master is not to be blamed for punishing his slave because of disobeying him. This can be applied to our case that Wajib is the command which, if not done, results in punishment, or rebuke. If they argue that punishment is inflicted, because the Shari`ah (Islamic law) shows that something is Wajib, we say, the command is considered Wajib, unless the context provides otherwise (e.g. Permission, etc. To the servant not to do it). Moreover, acts of disobedience to the command is a sin; Allah (Exalted be He) says:
...who disobey not, (from executing) the Commands they receive from Allâh And:
Have you then disobeyed my order? This is shown in the Arabic language when people denounce disobeying the commands.
Here, there is an Ayah which clearly shows that disobedience to the command results in punishment, Allah (Exalted be He) says:
And whoever disobeys Allâh and His Messenger, he has indeed strayed into a plain error. |
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The great scholar,
Abu Al-Hasan Al-Amidy (may Allah be pleased with him) who died in 631A.H,, says in his book "Al-'Ihkam fi 'Usul-ul-Ahkam" after mentioning the differences of scholars on the implication of the command:
"Some scholars hold that the command originally implies Wujub , but it comes metaphorically for other things; this is the view of Al-Shafi`y (may Allah be pleased with him), Fuqaha' (Muslim jurists) and some scholars of `Ilm-ul-Kalam like Abu Husayn Al-Basry. It is also one of the two views ascribed to Al-Jubba'y." Also,
Muhammad ibn `Aly Al-Shawkany (may Allah be merciful to him) who died in 1250 A.H., writes in his book "Irshad-ul-Fuhul 'Ila Tahqiq Al-Haqq fi `Ilm Al-'Usul, when discussing the "command":
"The third chapter: Scholars expressed different views on the implication of the verb "'If`al" (do!) [for order] whether it originally means Wujub only or also other meanings. The Jumhur holds that it is for Wujub only. Commenting on the view of the Jumhur, Ibn Al-Hajib, and Al-Baydawy said: 'It is sound.' It is also the view of Al-Razy, who says that it is the right saying. Al-Juwayny said that this is the view of Al-Shafi`y. It is said also that this is the view which Al-Ash`ary expressed to his students." We have mentioned but a few of many sayings of the scholars of Usul-ul-Fiqh (principles of Islamic jurisprudence) which show that absolute command implies Wujub, unless it is otherwise indicated by evidence.
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The view of the Jumhur is supported by many proofs. Allah (Glorified be He) promises to admit his obedient worshippers to Jannah (Paradise) and grant them honor, and on the other hand, He promises disobedient people to admit them to Hell Fire. Allah (Exalted be He) says in Surah An-Nisa':
and whosoever obeys Allâh and His Messenger (Muhammad صلى الله عليه وسلم) will be admitted to Gardens under which rivers flow (in Paradise), to abide therein, and that will be the great success.And whosoever disobeys Allâh and His Messenger (Muhammad صلى الله عليه وسلم), and transgresses His limits, He will cast him into the Fire, to abide therein; and he shall have a disgraceful torment. Allah (Exalted be He) says in Surah Al-Ahzab:
It is not for a believer, man or woman, when Allâh and His Messenger have decreed a matter that they should have any option in their decision. And whoever disobeys Allâh and His Messenger, he has indeed strayed into a plain error. Also, in Surah Al-Fath, Allah (Exalted be He) says:
No blame or sin is there upon the blind, nor is there blame or sin upon the lame, nor is there blame or sin upon the sick (that they go not for fighting). And whosoever obeys Allâh and His Messenger (Muhammad صلى الله عليه وسلم), He will admit him to Gardens beneath which rivers flow (Paradise); and whosoever turns back, He will punish him with a painful torment. Moreover, the Prophet (peace be upon him) said:
All |
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my followers (i.e., of the Prophet's religion, Islam) will enter Paradise except those who refuse." The Sahabah wondered: "Who will refuse, Oh Messenger of Allah?" Upon this the Prophet said: "One who obeys me, will enter Paradise, but one who disobeys me is considered the one who refuses (to enter Paradise). (Related by Al-Bukhari in his Sahih (authentic) book of Hadith).
This great punishment indicates that commands do not need other evidence to show that they are Wajib, if so, disobedient people would not have received such punishment, because they would be excused if the context did not indicate that the command is Wajib.
Looking at the views of the Salaf and the leading scholars, especially when they support their arguments, we find that they surely hold the absolute commands of Allah and the Messenger (peace be upon him) to be Wajib, and denounce the people who hold other than this, unless they have evidence which indicates otherwise.
Among evidences which support that absolute command is to be Wajib, unless there is an evidence which indicates otherwise; when Allah ordered the Angels:
"Prostrate yourselves to Adam" |
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Allah (Glorified be He) reprimanded and rebuked Iblis because of disobeying Him by His saying:
What prevented you (O Iblîs) that you did not prostrate yourself, when I commanded you? This verse clearly shows that an absolute command implies Wujub, and its disobedience implies rebuke and punishment.
Another evidence, Allah (Glorified be He) says in Surah "Al-Mursalat", rebuking some people for non-compliance with the command:
And when it is said to them: "Bow down yourself (in prayer)!" They bow not down (offer not their prayers). Allah rebukes them for disobeying His command in His saying:
Bow downIn another Ayah, Allah warns:
And let those who oppose the Messenger’s (Muhammad صلى الله عليه وسلم) commandment (i.e. his Sunnah - legal ways, orders, acts of worship, statements) (among the sects) beware, lest some Fitnah (disbelief, trials, afflictions, earthquakes, killing, overpowered by a tyrant) should befall them or a painful torment be inflicted on them. If the compliance with an absolute command had not been Wajib, disobedient people would not have had such a punishment.
Proofs for the argument we are presenting are many, if a person really seeks correctly, they should refer to them.
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All the evidence and views of the scholars that we have mentioned invalidate the view that an absolute command does not imply Wujub as the writer claims in his article in which he drew a conclusion that letting the beard grow is not Wajib, which is clearly invalid, and tenuous. May Allah grant us success.
Here we are going to refute the writer's next two arguments that the command in these two Hadiths:
Trim closely the mustache, and 'A`fu (let the beard grow) to be contradictory to the unbelievers! (Agreed upon by Al-Bukhari and Muslim). He (peace be upon him) also said:
Juzzu (Heavily shave the mustache)! But Arkhu (let the beard grow)! Be different in appearance from the Magi! (Recorded by Muslim in his Sahih) do not imply Wujub; and that the command accompanied by a reasonable `Illah (effective cause) namely, the Law-Giver does not intend [the command] for itself absolutely, but rather intends another meaning accompanied by it), Wujub will no longer be in effect if the `Illah does not exist (applying this, he claims that the `Illah of letting the beard, and trim the mustache is only to differ from Magians).
To refute these two arguments, we say, the Prophet (peace be upon him) gave two reasons for trimming the mustache and letting the beard grow;
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First: this act is akin to Fitrah (pure nature). This is evident in the Hadith narrated in Muslim's Sahih by
`Aishah (may Allah be pleased with her) that the Prophet (peace be upon him) said:
There are ten acts which are akin to fitrah (pure nature) , in which he mentioned among them trimming the mustache and letting the beard grow.
Second: letting the moustache grow and shaving off the beard resembles the act of
Magians, and Mushriks (those who associate others with Allah in His Divinity or worship). This `Illah will not leave the command and will be considered to the Day of Judgment, because the Prophet (peace be upon him) gave an absolute, and general command to be different from disbelievers regarding their dress, bad morals, and rites, without giving a time-limit, so the command is Wajib until the Day of Judgment.
There are so many evidence for this argument. It is reported in the Two Sahih (authentic) Books of Hadith (i.e., Al-Bukhari and Muslim) on the authority of
Abu Sa`id (may Allah be pleased with him) that the Prophet (peace be upon him said):
You will follow closely in the steps of those before you, even if they were to enter the burrow of a lizard, you would follow them. They asked the Prophet what he meant by "those before you", suggesting the Jews, and Christians. The Prophet, then, replied: "Who else could it be (that they are Jews and Christians)? [Here the Prophet is denouncing]. |
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In another Hadith related by
Imam Ahmad, and narrated by
Ibn `Umar (may Allah be pleased with them both) that the Prophet (peace be upon him) said:
Anyone who imitates a group of people is one of them. There are also many other Hadiths reported in this regard.
Moreover, Shaykh Al-Islam
Ibn Taymiyyah (may Allah be pleased with him) elaborates on this issue in his beneficial book "Iqtida' Al-Sirat-ul-Mustaqim Mukhalafat Ass-hab Al-Jahim" in which he cites many Ayahs, Hadiths, Athar (narrations from the Companions), and views of many scholars which proves that Allah's Purified Shar` (Law) prohibits imitating Kafirs (disbelievers) and, instead, commands differing from them. We are going to mention his statement (may Allah be merciful to him) which clearly shows how resembling disbelievers in their acts, like shaving off the beard, and letting the mustache grow, have disastrous results in religion.
He (may Allah be merciful to him) writes:
The eighth aspect is generally imitating (disbelievers) in appearance which results in very close friendships, and loving them; and vice versa: loving them results in imitating them in appearance; this is known by experience and common sense. |
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For example, the two traveling people of the same home to another country (even if they were at odds with each other) may have more friendship and intimacy than at home, they become more familiar when they resemble each other, for example, in dress or hair style. This is more noticed in life's matters in which people find themselves familiar with those like them, even in cases of feuds, like natural familiarity of kings and presidents with each other, although they are of different countries, unless religion or a specific purpose prevents this. If this is the case with daily matters, what would happen if this (imitating of disbelievers) were in their religion. Surely, this would result in absolute and total loyalty which is originally prohibited, because it is against Iman (faith). Allah (Exalted be He) says:
O you who believe! Take not the Jews and the Christians as Auliyâ’ (friends, protectors, helpers), they are but Auliyâ’ of each other. And if any amongst you takes them (as Auliyâ’), then surely he is one of them. Verily, Allâh guides not those people who are the Zâlimûn (polytheists and wrong-doers and unjust).And you see those in whose hearts there is a disease (of hypocrisy), they hurry to their friendship, saying: "We fear lest some misfortune of a disaster may befall us." Perhaps Allâh may bring a victory or a decision according to His Will. Then they will become regretful for what they have been keeping as a secret in themselves.And those who believe will say: "Are these the men (hypocrites) who swore their strongest oaths by Allâh that they were with you (Muslims)?" All that they did has been in vain (because of their hypocrisy), and they have become the losers. |
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Also, Allah says in rebuking the people of the scripture:
Those among the Children of Israel who disbelieved were cursed by the tongue of Dâwûd (David) and ‘Isâ (Jesus), son of Maryam (Mary). That was because they disobeyed (Allâh and the Messengers) and were ever transgressing beyond bounds.They used not to forbid one another from Al-Munkar (wrong, evil-doing, sins, polytheism, disbelief) which they committed. Vile indeed was what they used to do.You see many of them taking the disbelievers as their Auliyâ’ (protectors and helpers). Evil indeed is that which their ownselves have sent forward before them; for that (reason) Allâh’s Wrath fell upon them, and in torment they will abide.And had they believed in Allâh, and in the Prophet (Muhammad صلى الله عليه وسلم) and in what has been revealed to him, never would they have taken them (the disbelievers) as Auliyâ’ (protectors and helpers); but many of them are the Fâsiqûn (rebellious, disobedient to Allâh). In these Ayahs, Allah (Exalted and Glorified be He) makes it clear that belief in Allah, and His Messenger and the revelation he was given necessitates that one should not be loyal to disbelievers as loyalty to them prevents Iman. Allah (Exalted and Glorified be He) says:
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You (O Muhammad صلى الله عليه وسلم) will not find any people who believe in Allâh and the Last Day, making friendship with those who oppose Allâh and His Messenger (Muhammad صلى الله عليه وسلم), even though they were their fathers or their sons or their brothers or their kindred (people). For such He has written Faith in their hearts, and strengthened them with Rûh (proofs, light and true guidance) from Himself.In this Ayah, Allah states that one of the conditions of Iman is to not establish friendships with Kafirs. By the same token, imitating them in appearance is likely to result in friendship which is prohibited as mentioned above. And Allah knows best.
Looking at this, we realize the wisdom the Prophet (peace be upon him) imparted in differing from
the Magi, and disbelievers regarding their act of letting the mustache grow and shaving off the beard, showing that imitating them results in love and friendship. That is why the Prophet (peace be upon him) commands us to let our beards grow, and to trim or shave the mustache (this command is only for men). Moreover, the act of disbelievers is against the Fitrah, and results in resembling women in shape. Allah is the One sought for help.
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The next argument of the writer for Nadb (commendation) of letting the beard grows, and shaving off the mustache (not Wujub) is:
"Differing from the disbelievers is to be in their religious rites, not absolutely..." To refute this argument, we say that many Ayahs and Hadiths denounce a Muslim imitating a disbeliever without restricting this to any of the disbelievers' affairs. Moreover, to specify the prohibition to be only for their religious rites needs supporting evidence, since there is no evidence to support this. On the contrary, the Shari`ah denounces imitating disbelievers not only in their rites, but also in their other affairs. The Prophet (peace be upon him) is reported to have said:
You will certainly follow the ways of those before you as close as a feather of an arrow is to another, until even if they entered the hole of a lizard, you would enter it too. This Hadith does not give specification for Kafirs' rites, likewise is also the Hadith in which the Prophet says:
Anyone who imitates a group of people is one of them. Of the same category are the aforementioned Hadiths that command differing from Kafirs and
the Magi in the practice of shaving off the beard and letting the mustache grow. This is because this practice is not one of their religious rites, however, the Prophet (peace be upon him) has commanded us to be different from them in this matter. The Prophet (peace be upon him) said:
Do not |
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not drink, or eat what is on the gold and silver utensils (plates, etc.). They are for them (disbelievers) in this life, but for you (believers) in the Hereafter. (Agreed upon by Al-Bukhari, and Muslim). In another Hadith, the Prophet (peace be upon him) said:
The Hour will not be established until my followers copy the deeds of the previous nations and follow them very closely. It was said: "O Allah’s Messenger! Do you mean by those (nations) the Persians and the Byzantines?" The Prophet (peace be upon him) said: "Who can it be other than them? (Related by Al-Bukhari).
Evidence for this argument are so many, since it is not permissible for anyone to say that the prohibition here is specifically for the Kafirs. No doubt, imitating Kafirs in their religious rites, like their ceremonies etc., is more prohibited.
As for the argument of the writer that the command of letting the beard grow and shaving off the mustache is not Wajib, by drawing analogy to the Hadiths which command the dying of hair and praying while wearing shoes, it can be refuted by saying that the criterion is to comply with all the commands whether they were commanding differing from
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the Jews, and
Christians by dying white hair (except with black), or others, but dying hair is not Wajib, because there are other proofs indicating that doing so is only recommendable.
So, the two Hadiths which the writer cites give no evidence for the non-obligation of the command. Hence, the point we are discussing is the absolute command, but the command that other proofs clarified that it is only Mandub is not the point of contention among scholars.
The writer argued that the mere command does not necessarily mean obligation. He said that citing many acts and giving them one ruling means that this ruling is applicable to them all. He cited as evidence the Hadith of the Prophet that is narrated by Muslim on the authority of
`Aishah (may Allah be pleased with her) that the Messenger of Allah (peace be upon him) said:
There are ten acts which are akin to Fitrah: trimming the mustache, letting the beard grow, using siwak, snuffing water into the nostrils, and cutting the nails...This argument is countered by saying that there is no evidence for what he mentioned in this Hadith,
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because an act may be similar to other acts in permissibility and at the same time is defined by another evidence as being Wajib. There are many examples for this. This case is applied to this Hadith, since Sahih Hadiths support that letting the beard grow, and trimming or shaving off the moustache, Istinshaq (sniffing water into the nose and then expelling it) in Ghusl (ritual bath following major ritual impurity) and Wudu' (ablution), and Istinja' (cleansing the private parts with water after urination or defecation) are Wajib. On the other hand, there are other proofs that show that Siwak (tooth-cleansing stick) is Mustahab (commendable) only, not Wajib. As for shaving off the pubic hair, plucking armpit hair, and trimming the nails, scholars expressed different views, but the well-known view among them is that it is a commendable act; however, the apparent meaning of the Hadiths implies that they are Wajib, since the Prophet (peace be upon him), as narrated in Muslim's Sahih on the authority of
Anas (may Allah be pleased with him) that he said:
We were told to cut the mustaches short, clip the nails, remove the hair under the armpits and shave the pubic hair at least every forty days. When a Sahabi says such formula as we were commanded or we were prohibited from doing so, it is considered to be a Hadith that is ascribed to the Prophet (peace be upon him). This is because the one who gives commands or prohibitions or defines a certain time for actions to be done is the Prophet (peace be upon him).
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Moreover, these Hadiths were related in a form of a Hadith Marfu` (a Hadith narrated from the Prophet with a connected or disconnected chain of narration) by
Ahmad, Al-Nasa'y, Al-Tirmidhy, and
Abu Dawud. Here, we are going to refute his next argument that letting the beard grow is not Wajib, in which he cites the Hadith that reads:
The Messenger (peace be upon him) used to shorten the width and the length of his beard. He argued that if the command to let the beard grow had been Wajib, the Prophet (peace be upon him) would not have shortened some parts of it.
Deeming this Hadith as authentic and citing it as evidence by the writer indicates that he does not know the sayings of the scholars on this Hadith. Had he reviewed the sayings of scholars about it, he would have realized that it is not an authentic Hadith. It is known that scholars denounce those who cite evidences for Ahkam (legal rulings); permissible and impermissible matters, without taking much care about their authenticity. Moreover, they said that it is Wajib for them to do so. Therefore, they should not give the wording of certainty, based on in-authentic Hadiths, that these are Ahkam of the Prophet (peace be upon him). When they are unsure of the authenticity of a Hadith, they should at least say "it is related so, and so", or "it is mentioned so, and so", etc. This fact was stressed by
Abu `Amr ibn Al-Salah and others. It was mentioned also by
Al-Hafizh Al-`Iraqy (may Allah be merciful him) in His book "Al-fiyaht-ul-Hadith".
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As noted above, the Hadith mentioned here by the writer is Da`if, as Hadith scholars explain, because all its Sanad (chain of transmitters) rely heavily on
`Umar ibn Harun Al-Balkhy whose narration of Hadiths are Da`if. Moreover, some scholars said that he is a "liar".
Many people were fooled by this Da`if Hadith and have taken it as evidence for trimming beard, even if it is Sahih, it would not mean shaving it completely, but to trim parts of its width and length, however, it is not permissible to take this Hadith as evidence for the permissibility of shaving it because doing so goes behind what is denoted by this Hadith if it is deemed to be an authentic one. Allah is the One sought for help.
Shaykh
Abu Zakariyya Yahya Al-Nawawy (may Allah be merciful to him) writes in his book "Sharh Al-Muhadh-hab" ( vol. 1, p. 321):
" The Hadith narrated by `Amr ibn Shu`ayb from his father, and the latter narrated it from his father that The Prophet (peace be upon him) used to shorten the length and the width of his beard, is not to be taken as evidence, since it is a Da`if Hadith.
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Yet, it is clear, especially for those who seek the truth, that the arguments that the writer put forward in his article are invalid through legal evidence from Shari`ah and the sayings of the scholars. It becomes clear also that "absolute command implies Wujub, and the prohibition of its opposite," according to the Jumhur, and that Sahih Khabar-ul-Ahad is conclusive and must be acted upon in all matters, Ahkam, `Aqidah, etc. The point of difference lies in whether it implies intuitive `Ilm or not, not the ruling of acting upon it. It has been made clear that it implies `Ilm also by other contexts. Moreover, it becomes clear that the Salaf (righteous predecessors) did not deny those Hadiths, on the contrary, they used to receive Sahih Hadiths of the Prophet (peace be upon him) with acceptance, narrate them, and take them as evidences for many Ahkam. They did not deny the Prophet's Hadiths under the pretext that they are Ahad Hadiths. The wrong assumption of denying Ahad Hadith as evidence
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was found in the viewpoints of some of the later scholars who followed many doubtful views of the scholars of `Ilm-ul-Kalam without knowing the truth.
It becomes clear, through evidence, that the viewpoint that obliges letting the beard grow and prohibits shaving it is the soundest one. Contradictions of this viewpoint are nothing more than valueless suspicions or a weak Hadith that should not be adopted in defiance of Sahih Hadiths.
For the argument to be more beneficial, we are going to mention some of the views of scholars on the obligation of letting the beard grow and the prohibition of shaving it, as well as the proofs we cited above. It is worthy noting that the definition of the beard is the hair that grows around a man's chin and cheeks (Arabic dictionaries, like Al-Qamus and Lisan-ul-`Arab). May Allah grant us success.
The great scholar,
Al-Nawawy (may Allah be merciful to him), in his book "Sharh Sahih
Muslim", when he was explaining the Hadith related by
Ibn `Umar, and
Abu Hurayrah after mentioning the commentary of
`Iyad (may Allah be merciful to him) on
these two Hadiths, writes:
"The preponderant view is to let the beard grow, without trimming any thing of it, and to trim the mustache without shaving it or letting it grow on the upper parts of the lip..." |
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The outstanding scholar,
Ibn Al-Qayyim (may Allah be merciful to him), in his book "Tahdhib-ul-Sunan" in his comment on the Hadith related by
`Aishah (may Allah be pleased with her) that the Prophet (peace be upon him) said:
There are ten acts which are akin to fitrah: trimming the mustache, letting the beard grow..., writes:
"It is Makruh for Muslims to shave, or trim the beard. This act resembles the act of non-Arab disbelievers like Kisra (Khosrau); namely, shaving off the beard, and letting the mustache grow, so the Prophet (peace be upon him) urged Muslims to differ from them in dress and appearance. Also, the great scholar,
Ibn Muflih (may Allah be merciful to him), in his book "Al-Furu`" writes:
"It is prohibited for us to shave the beard; this view was mentioned by Ibn Taymiyyah (may Allah be merciful with them). Ibn Hazm mentioned Ijma` on the obligation of trimming the mustache and letting the beard grow." Also, the great scholar,
Al-Mubarakfury, in his book "Tuhfat Al-Ahwazy Sharh Jami`
Al-Tirmidhy" writes:
"Had the Hadith related by `Amr ibn Shu`ayb from his father and the latter from his father (mentioned above) been Sahih, the viewpoint of Al-Hasan Al-Basry and `Ata' would have been the best, and more correct one, but it is Da`if, so it can not be taken as evidence. But the view of |
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trimming beard in order to keep it at a fist size, based on the Athar (narrations from the Companions) of
Ibn `Umar, `Umar, and
Abu Hurayrah (may Allah be pleased with them) is tenuous because the Hadiths Marfu` (a Hadith narrated from the Prophet with a connected or disconnected chain of narration) commanding letting the beard grow is more preferable to them, so these Athar can not be can taken as evidence against the Marfu` Hadiths. Yet, the preponderant and preferable view is to take the apparent meaning of the Hadiths commanding letting the beard grow (i.e. Wujub), and it is Makruh to trim any of its length or width. And Allah knows best."
The Hadith which Al-Mubarakafury means is the Hadith narrated by
`Amr ibn Shu`ayb from his father from his grandfather, which is recorded by Al-Tirmidhy (may Allah be merciful to him) that
The Prophet (peace be upon him) used to shave some hairs from the length and width of his beard, is Da`if Hadith as
Al-Mubarakfury, and others say. Moreover, as mentioned above,
Al-Nawawy, in his book "Sharh Al-Muhadhab", stated that it is Da`if, because one of its narrators is
`Umar ibn Harun Al-Balkhy, who is Matruk (a narrator whose Hadith transmission was discarded due to unreliability), and in "Al-Taqrib", he is "one who lies about Hadiths".
Also, he was the only one to narrate this Hadith from
Usamah ibn Zayd Al-Laythy who narrated it from
`Amr ibn Shu`ayb from his father who reported it from his father.
Shaykh
`Aly Mahfuzh, in his book "Al-'Ibda` fi Madarr Al-'Ibtida`" writes: "One of the worst customs that (male) people follow now is shaving their beard and letting their mustache grow. It is worthy noting that this Bid`ah (innovation in religion) has prevailed among
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Egyptians, because of mixing with non-Arab disbelievers, and admiring their habits, consequently leaving this Sunnah of the Prophet (peace be upon him), namely, letting the beard grow and trimming the mustache.
It was reported on the authority of
Ibn `Umar (may Allah be pleased with him) that the Prophet (peace be upon him) said:
"Do the opposite of what the pagans do! (Waffiru) Let the beard grow, and ('Ahfu) cut the mustaches short!" Also, he narrates that the Prophet (peace be upon him) said:
Act against the polytheists, trim closely the moustache, and 'Awfu (grow the beard)! Moreover, Abu
Abu Hurayrah narrates that the Prophet (peace be upon him) said:
Juzzu (Trim closely) the mustache, and 'Arkhu (let the beard grow)! And thus, act against the Magi (fire-Worshippers)! All the orders in these Hadiths are synonymous but with little difference: Waffiru means to keep something, and 'A`fu means to let something increase or grow. Yet, contrary to them is 'Ahfu which means to cut something closely.
Here, in these Hadiths, the Prophet (peace be upon him) gives orders with all these verbs which mean to let the beard grow, these Hadiths are a few of so many Hadiths which command letting the beard grow, and prohibit shaving it off (for males).
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It is clear that the Prophet's statements:
Trim closely the mustache and grow the beard! Act against the polytheists! And
Act against the Magi, give support to the prohibition of shaving off the beard. It was related by
Abu Dawud, and
Ibn Hibban who deemed it to be a Sahih Hadith on the authority of
Ibn `Umar that the Prophet (peace be upon him) said:
Anyone who imitates a people is one of them. This Hadith strongly denounces imitating debauched people and disbelievers in their way of dressing, appearance, etc. Scholars, however, have expressed different views as to whether the one who does so is rendered a disbeliever (which is apparent in the Hadith), or just to be punished without rendering him a disbeliever.
Again, it is clear that the two Hadiths in the discussion imply that shaving off the beard, and letting the mustache grow are two of the special acts of disbelievers, so the Prophet (peace be upon him), generally and particularly, prohibits us from imitating them. We find this prohibition specifically in these orders:
Keep the beards!Act against the Magi! Act against the polytheists!Yet, these Hadiths are not general because it has been narrated by
Al-Tirmidhy on the authority of
`Abdullah ibn `Amr ibn Al-`As that he said:
Allah's Messenger (peace be upon him) used to cut (some hairs) from the length and width of his beard. It was related by
Abu Dawud, and
Al-Nasa'y that
Ibn `Umar used to hold his beard with his fist and cut whatever hair came out more than his fist.
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It was mentioned in another narration that he used to trim whatever hair was under his fist. This narration was related as a Hadith Mu`allaq (a Hadith missing link in the chain of narration, reported directly from the Prophet) by
Al-Bukhari. These Hadiths support what we have mentioned earlier of other Hadiths.
In combining all of the Hadiths, we conclude that it is Wajib to let the bread grow, and it is permissible to cut some hairs of it without shaving it off completely or the most of it.
Yet, the Four Madh-habs (School of Jurisprudence) agree on the Wujub of letting the beard grow and the prohibition of shaving it completely or most of it.
First,
Al-Hanafiyyah's (the followers of Imam Abu Hanifah's School of Jurisprudence) view, as the author of "Al-Durr Al-Mukhtar" says: it is prohibited to shave the beard, However, it is mentioned in "Al-Nihayah" that it is Wajib to cut whatever comes out of the hold of the hand on the beard, but shaving more than this, as Moroccans and some people resembling women do, is impermissible.
Also, shaving it completely is the act of the Jews of India and non-Arab Magians.
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They cite the Hadith narrated by
Al-Tirmidhy, in his book "Jami` Al-Tirmidhy" that the Prophet (peace be upon him) used to shave some hair from the length and width of his beard. Most books of
Al-Hanafiyyah (the followers of Imam Abu Hanifah's School of Jurisprudence) mention this.
Second: the view of
Al-Malikiyyah is that it is prohibited to shave the beard or trim it if it results in distorting one's face and appearance, but if trimming it will not cause this, it is preferable not to do it, or it is Makruh, as mentioned in "Sharh Al-Risalah" by
Abu Al-Hasan, and its explanatory book by the great scholar
Al-`Adawy (may Allah be merciful with them).
Third: the view of
Al-Shafi`iyyah is that, as the author of "Sharh 'Al-`Ubab" writes: "It is worth noting that the two Shaykhs (Al-Rafi`y and Al-Nawawy) hold that it is Makruh to shave the beard;
Ibn Al-Rif`ah, however objected to this by saying that
Al-Shafi`y (may Allah be pleased with him), in his book "Al-'Um", had stated that it is prohibited (for males) to shave the beard. In his comment,
Al-Adhra`y says that the preponderant view is that it is generally prohibited to do so for many reasons. The same is also mentioned in the explanatory book of
Ibn Qasim Al-`Abbady on this book."
Fourth: the view of
Al-Hanabilah is that it is prohibited to shave it; some of them state that it is the standard view in their Madh-hab, and some state that it is prohibited to do so, without difference of opinion as stated by the author of "Al-'Insaf". This is observed in their books, like "Sharh Al-Muntaha", "Sharh Manzhumat Al-'Adab", etc.
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Yet, it is prohibited (for males) to shave the beard as it is legislated by Allah. Doing otherwise implies madness, corruption, misguidance, or ignorance of the Sunnah (whatever is reported from the Prophet). See the book of "Al-'Ibda` fi Madarr 'Al-'Ibtida`" by Shaykh
`Aly Mahfuzh (may Allah be merciful to him).
After all, views on this issue are beyond enumeration. I hope my argument is convincing for anyone who really seeks the truth. May Allah help us! There is neither might nor power except with Allah! I ask Allah to guide us, and all Muslims to what is right, to follow, and prefer it. I seek refuge in Allah for me and Muslims against misguidance, Fitan (disbelief, sedition, and tribulations), and obedience to our bad souls and Satan. Allah is the Only One Able to do so. May peace and blessings be upon our Prophet Muhammad, his family, and Companions!
Dated 21 Ramadan, 1411 A.H.
`Abdul-`Aziz ibn `Abdullah ibn Baz
Chairman of the Departments of Scholarly Research,
Ifta', Da`wah, and Guidance