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The Sayings Of Scholars

The majority of scholars have agreed that shaving the beard is forbidden in Islam, and that growing it is Wajib (mandatory). There are disagreements, however, on whether it can be shortened. With Allah's Will, we will firstly mention the scholars' sayings with regards to shaving the beard, then state the Islamic proofs for the prohibition of shaving it, as well as the proofs for and against shortening it.

The Opinions Of The Four Schools Of Thought

The Hanafis: They say that it is forbidden for a man to shave his beard, and they have instructed shaving any excessive hair over a handful; cutting anything from what is less than a handful is not allowed.

The Malikies: They ruled on the prohibition of shaving the beard, as well as shortening it if this would result in any disfigurement. If cutting parts of it when it gets too long would not result in any disfigurement, then it is allowed. However, some said that this would be Makrooh (undesirable).

The Shafi'is: They said that shaving the beard is Makrooh (undesirable), although Ibn Al-Rif'ah opposed this ruling, and said that Imam Ash-Shafi'i has stated in his book "Al-Umm" that this is Haram, not just Makrooh. Al-Athra'iy said that the correct opinion amongst the Shafi'is is that shaving it is Haram, unless it had defects.

The Hanbalis: They ruled that shaving the beard is forbidden. No disagreement about this has been reported in the Hanbali school of thought, as stated in "Al-Insaf".
[The above narrations were mentioned by Sheikh Ali Mahfooz, in his book Al-Ibdaa', page 410].

Imam Ibn Hazm said: "And they (scholars) have agreed that shaving the beard is a disfigurement, and is not allowed". [Al-Muhallah, 2/189] Sheikhul-Islam Ibn Taimiyah also stated that: "Shaving the beard is forbidden". [Al-Ikhtiyarat Al-Ilmiyyah, page 6]. Ibn Abdul-Barr stated in his book "At-Tamheed" that shaving the beard is Haram and that it is only done by the those who imitate women.

Many of the recent scholars have also ruled on the prohibition of shaving the beard and the necessity of growing it. Among these scholars are: Sheikh Al-Albany in his book "Adaab Az-Zafaf", and his students, Sheikh Ali Mahfooz in his book "Al-Ibdaa'", Sayid Sabiq in his book "Fiqhus-Sunnah", Mahmoud Al-Istanbuli in his book "Tuhfatul Arous", Al-Qaradawi in his book "The Lawful and Prohibited in Islam", Sheikh Ismail Al-Ansari as well as all the scholars of the Arabian Peninsula who clearly ruled and explained the prohibition of shaving the beard in their books and lectures. And if we were to state the opinions of the different scholars in this matter, the whole issue of this magazine will not be sufficient, although we believe that the above should be sufficient for those who are sincere in looking for the truth.

Proofs For Prohibition

* Shaving the beard involves altering the creation of Allah, which is forbidden as stated in the Qur'an: "Allah cursed him. And he (Shaytaan) said: 'I will take an appointed portion of your slaves. Verily, I will mislead them, and surely I will arouse in them false desires; and certainly I will order them to slit the ears of cattle, and indeed I will order them to change the nature created by Allah.' And whoever takes Shaytaan as a Wali (protector or helper) instead of Allah, has surely suffered a manifest loss" [4: 118-119]. Sheikh Al-Albany said regarding this verse that it is "a clear statement that changing Allah's creation without His permission is obeying Shaytaan, and that there is no doubt that shaving the beard for beauty reasons comes under the rule of this verse" [Adabul-Zafaf, PP 119-120]. There are also numerous verses which command Muslims to follow the tradition of the Prophet ﷺ as Allah (Subhaanahu wa Ta’ala) says: "And whatsoever the Messenger gives you, take it, and whatsoever he forbids you, abstain (from it)" [59: 7].

* Shaving the beard involves disobeying the order of the Prophet ﷺ who commanded us to grow our beards, as he ﷺ said "contradict the non-believers, grow the beards and cut the moustaches" [Bukhari and Muslim]. Ibn Jarir have also narrated to the story of the two messengers of Kisra (the Persian king) to the Prophet, who entered to where the Prophet ﷺ was, and they had shaved their beards and grown their moustaches, the Prophet ﷺ hated to even look at them and told them: "Woe to you! Who ordered you to do that?" They replied: "Our lord (i.e. Kisra) ordered us". The Prophet then said: "But my Lord ordered me to grow my beard and clip my moustache". Here we see that the Prophet ﷺ hated to even look at the unbelievers, so how would his reaction be had he seen those who claim to be his loyal followers imitating the unbelievers and shaving their beards? Also, it is important to note that the Prophet ﷺ attributed the order of growing the beard and clipping the moustache to Allah (Subhaanahu wa Ta’ala), so it becomes an order from Allah (Subhaanahu wa Ta’ala) to the believers, which makes it mandatory on the believers to follow, and forbidden to disobey.

* Shaving the beard is a way of imitating the disbelievers, as mentioned at the beginning of the article, and the Prophet of Allah has commanded us in numerous hadiths to contradict the people of the book (Jews and Christians) and to contradict the pagans and Magus. So since shaving the beard is a tradition practiced by non-Muslims, it makes it mandatory for the Muslims to contradict them by growing it.

* The imitation of women, and there is no doubt that shaving the beard is an imitation of women, and Imam Ibn Hajar Al-Haythamy n his book "Az-Zawajir" stated that such imitation is amongst the Major Sins in Islam.

* Contradicting the traditions of the Prophets and righteous men. Imam Al-Shanqiti said in his commentary on the verse "He (Harun) said: O son of my mother! Seize (me) not by my beard, nor by my head" [20: 94], that it is a Qur'anic proof that growing the beard is the tradition of the Prophets of Allah.

* Finally, shaving the beard is a contradiction of the Fitrah (nature) which was intended for us by Allah, since growing the beard is one of the ten natural instincts as maintained by the Prophet ﷺ. The fact that Arabs before Islam used to grow their beards can be explained by the fact that they inherited it from the Prophet Ibrahim (‘Alayhis Salaam).

بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ

(In the Name of Allaah, The Most Gracious, The Ever Merciful)

The undermentioned incident is narrated by Hadhrat Abdullah bin Mubarak رضي الله عنه. He was a man of great learning and he lived in the era of the Abbasids. This incident reflects the love and attachment with the Noble Quran. It also Manifestates the comprehensiveness of the Noble Quran.

An elderly Arab lady was sitting at the trunk of a tree, on the way to Haj. Hadhrat Abdullah bin Mubarak رضي الله عنه happened to pass that way. He was also heading for Baitullah, for Hajj, and to the Sacred Mosque of the Holy Prophet صلى الله عليه وسلم . Seeing this lady very disturbed and in a state of despair, (distressed) he spoke to her. The discussion is recorded as follows:

Hadhrat Abdullah bin Mubarak رضي الله عنه: Assalamu Alaykum wa Rahmatullah

The lady: "The word from a merciful Lord is Peace" (Surah 36 Aayat 58). She meant that the reply of salaam is from Allah, Most High, Himself. She said further: "Those whom Allah sendeth astray, there is no guide for them." (Surah 7 Aayat 186). She meant that she has lost her way.

Hadhrat Abdullah bin Mubarak رضي الله عنه: Where are you coming from?

The lady: "Glorified be He who carried His servant by night from the Musjid-e-Aqsa (invioble place of worship) to the Musjid-e-Haraam" (Far distant place of worship) (Surah17 Aayat1). She meant that she had come from Musjid-e-Aqsa.

Hadhrat Abdullah bin Mubarak رضي الله عنه: How long are you in this place?

The lady: "For three nights" (Surah 19 Aayat10).

Hadhrat Abdullah bin Mubarak رضي الله عنه: What arrangements are made for your food? The lady: "And who (Allah) feedeth me and watereth me" (Surah 26 Aayat 79). She meant that somehow or the other, her food is provided toher by Allah.

Hadhrat Abdullah bin Mubarak رضي الله عنه: Is there any water for Wudhu?

The lady: "And ye find not water, then go to high clean soil and (make tayammum) rub your faces and hands." (therewith) (Surah 4 Aayat 43). She meant that she makes tayammum, due to not finding water.

Hadhrat Abdullah bin Mubarak رضي الله عنه: Here is some food. Partake of it.

The lady: "Strictly observe the fast till nightfall" (Surah 2 Aayat 187). She indicated that she is fasting.

Hadhrat Abdullah bin Mubarak رضي الله عنه: This is not the month of Ramadaan.

The lady: "And he who does good of his own accord (for him) lo! Allah is responsive, aware". (Surah 2 Aayat158) meaning that I have observed an optional (nafl) fast.

Hadhrat Abdullah bin Mubarak رضي الله عنه: It is permitted to break the fast when in a journey.

The lady: "And that ye fast is better for you, if you did but know." (Surah 2 Aayat 184)

Hadhrat Abdullah bin Mubarak رضي الله عنه: Speak like how I speak.

The lady: "He (man) uttereth no word but there is with him an observer ready" (Surah 50 Aayat 18). She meant that since every word of a person is observed and recorded, she is taking precaution by speaking only in the words of the Holy Quran.

Hadhrat Abdullah bin Mubarak رضي الله عنه: Which clan do you belong to?

The lady: "Follow not that whereof thou hast no knowledge, lo! The hearing and the sight and heart of each of these it will be asked" (Surah 17 Aayat36). She meant those things that you have no knowledge of, nor do they concern you, you are wasting your strength (senses) by enquiring about them.

Hadhrat Abdullah bin Mubarak رضي الله عنه: Forgive me. I have certainly made a mistake. The lady: "Have no fear this day. May Allah forgive you" (Surah 12 Aayat 92)

Hadhrat Abdullah bin Mubarak رضي الله عنه: Would you like to travel on my camel and meet your caravan?

The lady: "And whatsoever good ye do Allah knoweth it" (Surah 2 Aayat 197). Meaning that if you will do this good deeds towards me, Allah will recompense you for it.

Hadhrat Abdullah bin Mubarak رضي الله عنه: Well, then you may mount it. Saying this he made the camel to sit down.

The lady: "Tell the believing men (when confronted by women) to lower their gaze". (Surah 24 Aayat 30).

Hadhrat Abdullah understood and (turned) looked away. While she was mounting, the camel jerked and her clothes got estrangled in the saddle (dorsers) and she proclaimed: "whatever of misfortune striketh you, it is what your hands have earned." (Surah 42 Aayat 30). In other words she was drawing Hadhrat Abdullah bin Mubarak's رضي الله عنه attention towards this mishap.

Hadhrat Abdullah bin Mubarak رضي الله عنه understood and he tied the legs of the camel and he straightened the straps of the saddle (or dorser).

She applauded him for his proficiency and capability by saying "And we made Sulaiman to understand" (Surah 21 Aayat 79). When the journey was about to begin, the lady recited the Aayats which are read when undertaking a journey "Glorified be he who hath subdued these unto us, and we were not capable (of subduing them). And lo, unto our Lord we are returning." (Surah 43 Aayat 13).

Hadhrat Abdullh bin Mubarak رضي الله عنه held the bridle (or nose string) of the camel. He began to hum the (Huddi) famous Arabic song for travelling, and he started walking very fast.

The lady: "Be modest in thy bearing and subdue thy voice" (Surah 31 Aayat 19).

Hadhrat Abdullah bin Mubarak رضي الله عنه understood. He began walking slower and he lowered his voice.

The lady: "Recite of the Quran that which is easy for you." (Surah 73 Aayat 20). She meant that instead of humming the Huddi, he should rather recite the Holy Quran.

Hadhrat Abdullah bin Mubarak رضي الله عنه began reciting the Holy Quran.

The lady became very pleased and said "but none remember (accept advice) except men of understanding" (Surah 2 Aayat 269).

After reciting the Holy Quran for a while, Hadhrat Abdullah bin Mubarak رضي الله عنه asked (the lady if she had a husband) (if he was alive) "O Aunt, have have you a husband? (meaning is he living).

The lady: "O you who believe, ask not of things which if they were made known unto you, would trouble you" (Surah 5 Aayat 101). She meant that no questions should be asked regarding this matter which indicated that her husband has most probably passed away.

Finally they (caught up) met the caravan. Hadhrat Abdullah bin Mubarak رضي الله عنه: Do you have any son or relative (friend) in this caravan who has connection (contact) with you?

The lady: "Wealth and children are an ornament of life of the world" (Surah 18 Aayat 46). She meant that her sons were with this caravan and he has provisions with him.

Hadhrat Abdullah bin Mubarak رضي الله عنه: What work are your sons doing for the caravan? (Hadhrat Abdullah's object for asking was to make it easy for him to recognise her son).

The lady: "And landmarks, and by the star they find a way" (Surah 16 Aayat 16). She meant that he is a guide for the caravan.

Hadhrat Abdullah bin Mubarak رضي الله عنه: Can you tell me their name?

The lady: "Allah chose Ibrahim as (for) a friend" (Surah 4 Aayat 125). And Allah spoke directly unto Moosa" (Surah 19 Aayat 12). By reciting these Aayats the lady informed him that her sons names were Yahya, Ibrahim and Moosa.

Hadhrat Abdullah bin Mubarak رضي الله عنه called out these names in the caravan and immediately three young people came forward.

The lady: (addressing her children) "Now send one of you with this your silver coin unto the city. And let him see what food is purest there and bring you a supply thereof" (Sura 18 Aayat 19) In other words sheinstructed them to feed Hadhrat Abdullah رضي الله عنه.

When the food was brought, she told Hadhrat Abdullah bin Mubarak رضي الله عنه: "Eat and drink at ease for that which ye sent on before you in the past days." (Surah 69 Aayat 24), and with this Aayat she recited another Aayat, the object of which was to convey (show) her gratefulness to him for his good conduct and courtesy. The Aayat was: "Is the reward of goodness aught save goodness?" (Surah 55 Aayat 60).

Their conversation terminated on this Aayat. The lady's son informed Hadhrat Abdullah bin Mubarak رضي الله عنه that his mother has been speaking in this manner, i.e. using only the Aayats of the Holy Quran in her speech, for the last forty years.

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