This is in regard to your answer no. 4844, please see the detail below brother, there are many ahadith that tell us the virtues and blessings of memorizing the Holy Quran. But, there’s not a single saying of RasoolAllah (Sallallahu alayhi wa Sallam) that denigrate the act of keeping beard less than a certain length. Then, how could you say “A person who has a Shar’ee beard will be preferred over the Hafiz who does not have a Shar’ee beard.” (question 4844) How could you give preference over a Hafiz to someone who happens to have a longer beard? Forgive me for saying that your statement is not valid from shar’ee point of view. If you think I am wrong in my assessment, please substantiate your statement with dalaeel. The reasoning should come from Quran and Sunnah. Thank you.
Imaam Bukhari (Radhiallaahu Anhu) reports on the authority of Naafi’ who
narrates from Abdullah ibn Umar (Radhiallaahu Anhu) that Rasulullah
(Sallallaahu Alayhi Wasallam) said, ‘Oppose the Mushrikeen (polytheists);
lengthen the beard and trim the moustache.’
Naafi’ further states, ‘And ibn Umar (Radhiallaahu Anhu) during Hajj or
Umrah used to hold on to his beard with his fist and cut off whatever was in
excess of that.’ (Bukhari vol.2 pg.875; Kitaab-ul-Libaas)
Through this Hadith, the verdict of the growing of the beard being Waajib
(obligatory) is deduced. That is because any explicit command of Rasulullah
(Sallallaahu Alayhi Wasallam) will be regarded as Waajib, if there is no
apparent, clear reason/proof which states that that particular command is
for Istihbaab (preference). This is an established fact in Usool-ul-Fiqh
(principles of jurisprudence).
Moreover, the Wujoob is further emphasized by the fact that Rasulullah
(Sallallaahu Alayhi Wasallam) did practice on this in his entire life. Know
well that Rasulullah (Sallallaahu Alayhi Wasallam) did not trim his beard in
his life (there is no Sahih Hadith which proves otherwise). However, because
the narrator himself (Ibn Umar (Radhiallaahu Anhu) did trim his beard upto a
fist’s length, this implies that the Wujoob of keeping a beard is upto a
fist length only.
Furthermore, such has also been reported from Sayyiduna Abu Hurayra
(Radhiallaahu Anhu) and other Taabi’een. (Tamheed of ibn Abdul-Barr and
Fathul Baari). Therefore, the meaning of our statement that you question is,
‘If any person has trimmed his beard upto less than one fist, then his beard
will be a Shar’ee beard.’
Lastly, for your knowledge, the sayings and actions of the Sahaaba
(Radhiallaahu Anhum) is a Hujjah (proof) according to the majority of the
scholars. However, the conditions for acceptance may differ. This is also an
established principle in Usool-ul-Fiqh. Hence, the refutation of a Shar’ee b
eard by the scholar you have mentioned does not hold any weight in front of
the Shar’ee proof we have mentioned.
and Allah Ta’ala Knows Best
Moulana Muhammad ibn Moulana Haroon Abbassommar
FACULTY OF SPECIALTY IN HADITH
CHECKED AND APPROVED: Mufti Ebrahim Desai
The Hadith quoted by yourself is quite explicit in it’s context. However,
your question is inappropriate and out of context.
Having a beard is a pre-requisite of every believer. Like it is not
mentioned in this Hadith that the Imaam has to be a male, but we all know
that this is a pre-requisite and is proven through other proofs in Shari’ah.
Covering of the private parts (Satar) is also a preprequisite but will one
claim that because this specific Hadith does not make mention of it,
therefore, it will not be a pre-condition. Hence, the Imaamat of an unclad
person who is ‘the most versed in the Qur’aan’ is proper?
Similarly, a person who is an open sinner, though he may be well versed in
the holy Qur’aan will not be preferred over someone the opposite (someone
who is outwardly Allah fearing) and is also well versed in the Qur’aan. Once
the above has been understood, know well that any person who trims his beard
upto less than a fist length will be regarded as an open sinner (Faasiq),
reason being he has left out an act which is Waajib (obligatory). Growing of
the beard upto this length is Waajib according to all four illustrious
Imaams, i.e. Imaam Abu Hanifa, Maaliki, Shaaf’ee and ibn Hanbal (RA). A
close study of their respective Madhabs and the highly ranked books of each
Madhab will prove that.
Your misconception of the Ulama of a certain community does not hold any
weight. A famous saying goes as follows: ‘Alhaqqu laa yu’uraf bil rijaal,
bal al-rijaal yu’uraf bil haqq’ (The truth will not be judged by the actions
of people. Instead, people will be judged according to the truth).
and Allah Ta’ala Knows Best
Moulana Muhammad ibn Moulana Haroon Abbassommar
FACULTY OF SPECIALTY IN HADITH