BEARD IN ISLAM

 

Definition
The Arabic word for beard is lihyah. It derives from lahy (jaw) and lahyan (the
two jaws). Thus, a beard is defined as the hair that grows on the cheeks and
jaws- [Al-Qamus ul-Muhit by al-Fayruzabadi, and Lisan ul-Arab by Ibn Manzur]. It
includes the hair that grows on the temples, underneath the lower lip, the hair
of the chin, and the hair that grows on the lower side of the jaws.

 

Ruling
Growing the beard is wajib (mandatory) for all males who are capable of
doing so. As will be presented below, there is ample evidence for this in the
Sunnah, and it is the unanimous opinion of the ‘ulama’ of Islam.

 

Position of the Scholars
All the ‘ulama’ (scholars) of as-Salaf us-Salih (the Righteous early Muslims),
including the Four Imams, agree that shaving the beard is haram
(prohibited). They consider shaving it an impermissible mutilation, as has
been reported from Umar Bin Abdul Aziz- [At-Tarikh by Ibn Asakir]. They
considered the man who shaved his beard effeminate. Many of them would
not accept his testimony or allow him to lead the prayers.

 

 

THE HANAFIS
According to the Hanafis:
“It is prohibited for a man to cut his beard ... as for
cutting it shorter than a fist-length - as is done by
some people from the west and by the effeminate men
- no one permits this. And as for shaving it completely,
it is the doing of the Indian Jews and the Persian
Magians” [Persian Magians-Followers of an old religion, possibly
the same as the "Zoroastrians"] [Ad-Durr ul-Mukhtar].

 

Ibn-Abidayn said:
“It is prohibited for a man to cut his beard.” (Radd
ul-Muhtar [2:418])

 

 

THE MALIKIS
According to the Malikis:
“Shaving the beard is prohibited, as is cutting it if it
causes a (clear) mutilation. But if it becomes oversized,
and if cutting it would not appear as a mutilation, then
it may be cut; but that would be disliked and contrary
to that which is better.” [Sharh ur-Risalah by Abu al-Hasan,
and the commentary on it by al-Adwi]

Al-`Adwi said:
“It has been reported from Malik that he hated shaving
anything under the jaws, until he said, ‘It is from the
doing of the Magians.’ And it is prohibited to remove
the hair of the beard.” [Sharh ur-Risalah by Abu al-Hasan,
and the commentary on it by al-Adwi (2:411)]

 

Ibn Abd al-Barr said:
“It is prohibited to shave the beard, and it is not done
except by effeminate men.”[At-Tamhid]

 

 

THE SHAFI’IS
As for the Shafi’is, al-Imam ash-Shafi’i has expressed that it is prohibited to
shave the beard [al-Umm]. Also, al-Athru’i said, “The correct position is that it
is prohibited to totally shave the beard without a (medical) problem with it.”
[Sharh ul-Ubab].

 

 

THE HANBALIS
The Hanbali's agree without exception that it is prohibited to shave the beard
[Al-Insaf, Sharh ul-Muntaha, etc.].
Ibn Taymiyyah stated:
“It is prohibited to shave the beard.” [Al-Ikhtiyarat
ul-Ilmiyyah (p.6)]

 

As-Saffarini said:
“It is agreed in our mathhab that it is prohibited to
shave the beard.” [Ghitha ul-Albab (1:376)].

 

IBN HAZM
Ibn Hazm al-Andalusi said:
“All of the scholars agree that shaving the beard is a
form of mutilation, and is prohibited.” [Maratib ul-Ijma'
(p.157), and al-Muhalla (2:189)]

 

IBN TAYMIYYAH
Shaykh ul-Islam Ibn Taymiyyah said:
“Because of the authentic hadiths, it is prohibited to
shave the beard, and no one has ever permitted it.”

 

 

CONTEMPORARY SCHOLARS
The great scholars of our time have expressed that it is prohibited to shave
the beard or cut it short. Among those are Ali Mahfuz, Muhammad Nasir
ud-Din al-Albani, Abd ul-Aziz Bin Baz, al-Kandahlawi, Abu Bakr al-Jaza’iri,
Ismail al-Ansari, and many others.

 

 

Extent of the Beard
The commands of the Prophet ! clearly indicate that the beard should be
completely spared. Furthermore, the Prophet ! and his companions had full
and large beards.
There are no authentic reports indicating that the Prophet ! trimmed his
beard. However, there are authentic reports from a number of the sahabah -
particularly, Ibn-Umar, Abu Hurayrah, and Ibn-Abbas (may Allah be pleased with
them all), indicating that they used to cut what extended beyond a fist-length.
There are similar reports as well from a number of the salaf such as Ibrahim
an-Nakhi, Malik, and Ahmad. [Several such authentic reports are compiled by
al-Albani in ad-Da’ifah (following hadith no. 2355)]

When ‘Abdullah bin Umar (may Allah be pleased with them both), went for Hajj or
Umrah, he used to hold his beard with his fist and cut whatever extended
beyond his fist. [Al-Bukhari]

 

Thus, the general command of sparing the beard should be restricted to the
understanding and practice of the sahabah, and its length below the chin should not
exceed a man's fist.

Fear Prayer

Volume 2, Book 14, Number 64:

Narrated Shu'aib:

I asked Az-Zuhri, "Did the Prophet ever offer the Fear Prayer?" Az-Zuhri said, "I was told by Salim that 'Abdullah bin Umar I had said, 'I took part in a holy battle with Allah's Apostle I in Najd. We faced the enemy and arranged ourselves in rows. Then Allah's Apostle (p.b.u.h) stood up to lead the prayer and one party stood to pray with him while the other faced the enemy. Allah's Apostle (p.b.u.h) and the former party bowed and performed two prostrations. Then that party left and took the place of those who had not prayed. Allah's Apostle prayed one Raka (with the latter) and performed two prostrations and finished his prayer with Taslim. Then everyone of them bowed once and performed two prostrations individually.' "

Volume 2, Book 14, Number 65:


Narrated Nafi':

Ibn Umar said something similar to Mujahid's saying: Whenever (Muslims and non-Muslims) stand face to face in battle, the Muslims can pray while standing. Ibn Umar added, "The Prophet said, 'If the number of the enemy is greater than the Muslims, they can pray while standing or riding (individually).' "

Volume 2, Book 14, Number 66:

Narrated Ibn Abbas:

Once the Prophet (p.b.u.h) led the fear prayer and the people stood behind him. He said Takbir (Allahu-Akbar) and the people said the same. He bowed and some of them bowed. Then he prostrated and they also prostrated. Then he stood for the second Raka and those who had prayed the first Raka left and guarded their brothers. The second party joined him and performed bowing and prostration with him. All the people were in prayer but they were guarding one another during the prayer.

Volume 2, Book 14, Number 67:

Narrated Jabir bin 'Abdullah:

On the day of the Khandaq Umar came, cursing the disbelievers of Quraish and said, "O Allah's Apostle! I have not offered the 'Asr prayer and the sun has set." The Prophet replied, "By Allah! I too, have not offered the prayer yet. "The Prophet then went to Buthan, performed ablution and performed the 'Asr prayer after the sun had set and then offered the Maghrib prayer after it."

Volume 2, Book 14, Number 68:

Narrated Anas bin Malik:

Allah's Apostle (p.b.u.h) offered the Fajr prayer when it was still dark, then he rode and said, 'Allah Akbar! Khaibar is ruined. When we approach near to a nation, the most unfortunate is the morning of those who have been warned." The people came out into the streets saying, "Muhammad and his army." Allah's Apostle vanquished them by force and their warriors were killed; the children and women were taken as captives. Safiya was taken by Dihya Al-Kalbi and later she belonged to Allah's Apostle go who married her and her Mahr was her manumission.

The Year of his Noble Birth:

According to the most correct opinion of the scholars, the Prophet sallallaahu 'alayhi wa sallam (SAWS) was born in the city of Makkah in the year of the Elephant (in the year 570 or 571CE), in the month of Rabee'ul-Awwal.

The Day of his Birth:

There is an agreement amongst the Scholars that the Prophet (SAWS) was born on a Monday, since he (SAWS) was asked about fasting on a Monday, and he said: "On that day I was born and on that day Revelation descended upon me." (Related by Muslim and Ahmad)

However, as regards the exact date of his birth, then the scholars have differed about this. Dispite the common belief amongs people that he (SAWS) was born on the 12th of Rabee'ul-Awwal, yet the only substantiated fact regarding this date is that it is his (SAWS) death date .

Imaam an-Nawawee (d.676H) - rahimahullaah- said: "There is on agreement that he was born on Monday in the month of Rabee'ul-Awwal. There is a difference of opinion whether this day was the 2nd, 8th, 10th or 12th day of the month - and these are the four most well-known opinions concerning this." 3

Events at the Time of his Birth:

Certain miraculous events are reported to have occurred at the time that the Prophet (SAWS) was born. However, most of them are not authentically related, rather they are da'eef (weak) or mawdoo' (fabricated) and therefore cannot be relied upon as decisive proof; such as the narration which relates that some of the galleries of Kisraa's (the Persian King's) palace broke-up and collapsed, that the sacred-fire of the Magians died-out and that some of the churches on Lake Saawah (in Syria) collapsed and sank down. (Related by adh-Dhahabee who said: munkar ghareeb (rejected))

However, it is authentically related that the Prophet (SAWS) said. "I am a result of the supplication of my father Ibraaheem and the glad-tidings brought by 'Eesaa 'alayhimus salaam. And my mother - when she bore me - saw that a light shone out from her, which lit up the palaces in Syria ... " (Related by al-Haakim and Ibn Katheer said: "Its isnaad is good and strong.)

It is desirable, when one goes into his wife on his wedding night, to show her kindness,
such as presenting her with something to drink, etc. This is found in the hadith narrated
by Asmaa' bint Yazid ibn As-Sakan who said: "I beautified 'As'ishah for Allaah's
Messenger, then called him to come to see her unveiled. He came, sat next to her, and
brought a large cup of milk from which he drank. Then, he offered it to 'Aa'ishah, but she
lowered her head and felt shy. I scolded her and said to her: "Take from the hand of the
Prophet." She then took it and drank some. Then, the Prophet said to her, "Give some to
your companion." At that point, I said: "O Messenger of Allaah, rather take it yourself
and drink, and then give it to me from your hand." He took it, drank some, and then
offered it to me. I sat down and put it on my kness. Then, I began rotating it and
following it with my lips in order that I might hit the spot from which the Prophet had
drunk. Then, the Prophet said about some women who were there with me: "Give them
some." But, they said: "We don't want it." (ie. we are not hungry). The Prophet said:
"Do not combine hunger and fibbing!" [Ahmad and al-Humaidi. Ahmad reports it with 2
isnaads - one of which supports the other, and it is supported...]"

[By: Shaikh Albani]