Cutting the Beard After the Fist – Part One

Cutting the Beard After the Fist

Compiled & Translated By Abbas Abu Yahya

Contents:

1 – Introduction

2 – A Summary of the Evidences for Cutting the Beard after the Fist

3 – Principles For Understanding Ahadeeth

4 – Research of Shaykh Albaani

5 – The Length of the Prophet’s Beard

6 – Statements of Imam Ahmad Regarding Cutting the Beard after the Fist

7 – Some Statements of the Scholars of Jarh wa Ta’adeel

8 – A Discussion about the Statements of the Scholars of Jarh wa Ta’adeel

9 – Some Statements of the People of Knowledge

10 – Some Fatawa of Shaykh Albaani From Silsilah Huda wa Noor[1]

11 – A Meeting With the Shaykh

12 – Conclusion

1

Introduction

All praise belongs to Allaah Lord of all the Worlds, may His Praise, peace and blessings be upon the final Prophet sent to all mankind, and upon his Family, and all his Companions.

The discussion highlighted in this research paper is a discussion of the ruling of cutting the beard after a fistful. The researcher has brought the evidence, research and argument from those who hold it to be permissible, and a presentation of the overwhelming proofs and evidences. This is not a comparative research of both opinions, being permissible and impermissible.

Compiled & Translated  by Abbas Abu Yahya

2

 A Summary of the Evidences for Cutting the Beard after the Fist

A – Hadeeth of Bukhari from Nafa’ from Ibn Umar from the Prophet -sallAllaahu alayhi wa sallam- who said:

خالِفُوا المُشْرِكينَ؛ وَفِّرُوا اللِّحَى، وَأَحْفُوا الشَّوَارِبَ

‘Differ from the Mushrikoon, grow the beard and trim the moustache.’

Ibn Umar used to, if he performed Hajj or Umrah hold his beard in a fist and cut whatever was extra.’

B – Hadeeth of Muslim from Abu Hurairah from the Prophet:

جزوا الشوارب وأرخوا اللحى

‘Trim the moustache and grow the beard.’

C – Abu Zura’a bin Jareer said: ‘Abu Hurairah would take a hold of his beard, and whatever was under his fist he would cut it.’[2]

D – Many narrations of the Salaf & their understanding


 3

Principles For Understanding Ahadeeth

  • Principle 1

Adhering to general texts which have not been implemented or acted upon is not from the Fiqh of the Salaf.

Shaykh Muhammad Nasiruddeen Albaani said:

‘Adhering to general texts which have not been acted upon, is not from the Fiqh (understanding) of the Salaf. Indeed every Bida’ which some people regard as being good, is generally taken from a general evidence.’[3]

  • Principle 2

A Companion is more knowledgeable about what he narrates than anyone else

‘A Companion is more knowledgeable about what he narrators than anyone else

‘If a Companion narrates a Hadeeth and he himself explains it, or understood its meaning in a certain way from the different meanings then it is appropriate to agree according to what that Companion held the opinion of, from the meanings of that Hadeeth because he himself is the narrator of the Hadeeth, and a narrator is more knowledgeable about what he narrators than anyone else.

If two Companions differed and one of them was the narrator of the Hadeeth then he is given precedence above the other Companion, because the Companion who narrated the Hadeeth was more knowledgeable of what he narrated than the other Companion.’

As-Sam’aani said in ‘Qawatta’ al-Adilla’ (1/190):

‘As for the explanation of a narrator for one of the two possibilities of a meaning of a narration then the narrator is an assured confirmation of the explanation of that narration.

Like what was narrated by Ibn Umar that two people in a transaction have the choice (to accept or reject) the transaction as long as they do not step away from each other.’ Ibn Umar explained it to mean as long as they physically step away and not verbally separate, so his explanation is foremost, because he indeed witnessed the statement of the Messenger  and knew its intent and his explanation is of the same status as conveying the intent of the Hadeeth.’[4]


 4

Research of Shaykh Albaani

Research One

Shaykh Albaani commented in his research in ‘Silsilah Ahadeeth Da’eefah’:

‘Know that there it is not established in an authentic Hadeeth from the Prophet -sallAllaahu alayhi wa sallam- of taking from the beard not in a saying of his or in an action.

Yes this action is affirmed from some of the Salaf, here are some of them:

1 – From Marwan bin Salim al-Muqfa’ who said:

‘I saw Ibn Umar grab a hold of his beard and cut what was more than a fistful.’

[Collected by Abu Dawood and others with a Hasan Isnad; as I have explained in Irwaa no. 920 & Saheeh Abi Dawood no. 2041]

2 – From Nafa’: that if Abdullaah bin Umar would finish from Ramadan and intended to go on to Hajj, he would not cut any of his hair nor his beard until Hajj.’

In another narration: that if Abdullaah bin Umar would shave his head in Hajj or Umrah he would take from his beard and his moustache.

Collected by Malik in ‘Muwatta’

Al-Khalaal narrates in ‘Tarrajjal’ with an authentic chain from Mujahid who said:

‘I saw Ibn Umar grab his beard on Yawm an-Nahr (11th of Dhul Hijjah), then he said to the Barber: take from that which is below a fistful.

Al-Baji said in ‘Sharh al-Muwatta’:

‘He means that he would want to cut from his beard and get his head shaved, and Malik -Rahimullaah- would hold that to be recommended because taking from the beard in this form does not change his innate character of beauty.

3 – From Ibn Abbas that he said about the saying of Allaah Ta’ala:

<< let them complete the prescribed duties (Manasik of Hajj) for them>>

At-Tafath (prescribed duties): Shaving the head, taking from the moustache, plucking armpit hair, shaving pubic hair, trimming fingernails, taking from the sides of the face,  (and in another narration: The beard), stoning the Jamaraat, staying in Arafaah and Muzdalifah.’

[Collected by Ibn Abi Shaybah & Ibn Jareer in ‘Tafseer’ with an authentic chain.]

4 – From Muhammad bin Ka’ab al-Qurtubi that he used to say about this Ayaah:

<< Then let them complete the prescribed duties (Manasik of Hajj) for them>>, he mentioned similar things, one before the other, and in it occurs: and taking from the moustache and the beard.’

[Also Collected by Ibn Jareer and its Isnaad is Saheeh or at the least it is Hasan.]

5 – From Mujahid similarly with the wording:

‘….and cutting the moustache and cutting the beard.’

[Collected by Ibn Jareer also with an authentic Sanad.]

6 – From al-Muharibi (AbdurRahman bin Muhammad) who said I heard a man ask Ibn Juraij about the saying of Allaah: << Then let them complete the prescribed duties (Manasik of Hajj) for them>> he said: ‘It is taking from the beard and from the moustache.  . .’

7 – Also in ‘Muwatta’ that it reached him:

that if Salim bin Abdullaah wanted to go into Ihraam, he would call for scissors and would cut his moustache and take from his beard before climbing upon his camel and before making the intention by saying the Talbeeyah and entering into Ihraam.’

8 – From Abu Hilal who said a Shaykh narrated to us – I think he is from the people of Madina- who said:

I saw Abu Hurairah trim from its sides, meaning take from it. I saw that he had a yellowy beard.’

[Collected by Ibn Sa’ad in ‘ Tabaqat’]

I (Albaani) say:

I hold that this Shaykh [Narrator] from Madina is Uthmaan bin Ubayd Allaah, since indeed Ibn Sa’ad narrated Ahadeeth after this with an authentic Sanad from Ibn Abi Dhib from Uthmaan bin Ubayd Allaah who said:

I saw Abu Hurairah dying his beard while we were in a small area for studying and memorising Qur’aan.’

Ibn Hibban mentioned him in ‘Thiqaat’, so to me the Sanad is hasan.

And Allaah knows best.

I (Albaani) say:

In these authentic Aathaar (narrations) is what indicates to that trimming the beard, and taking from it was a matter well known to the Salaf,  this is in contrast to what some of our brothers from the Ahl-ul-Hadeeth think, those who are extreme in not taking from the beard, those who adhere to the general saying if the Messenger -sallAllaahu alayhi wa sallam: ‘Grow the beard’ without paying attention to what they understand from the generality that this is not the meaning of the Hadeeth due to the Salaf no it acting upon it,  and from them is he who narrated this general Hadeeth and they are Abdullaah bin Umar and his Hadeeth is in Bukhari and Muslim and Abu Hurairah, and his Hadeeth is from Muslim,  and both these Hadeeth are researched in ‘Jilbaab al-Marata al-Muslimah’ and Ibn Abbas and his Hadeeth is in ‘Mujma al-Zawaid’.

Of that which there is no doubt, is that the narrator of a Hadeeth is more aware and knowledgeable with the intent of the Hadeeth, than those who did not hear the Hadeeth from the Prophet -sallAllaahu alayhi wa sallam- and that the narrator was more concerned about following the Prophet than they were.

This is supposing the meaning of ‘al-‘Iafaa'(to let grow) means ‘abundant’ and ‘a lot’ as is well known.

However, al-Baji said in ‘Sharh al-Muwatta’ quoting from al-Qadi Abi al-Waleed saying, that to me it is possible that what he meant by grow  the beard is also to trim it, because having a big beard is also something which had not been ordered to just leave, Ibn Qassim narrates from Malik:

There is no problem with taking what flutters from the beard and is abnormal.’ It was said to Malik: ‘What if it grows very long? ‘ He said: ‘ I hold the opinion that you should take from it and cut it.

It was narrated from Abdullaah bin Umar and Abu Hurairah that they both used to take from their beards whatever was more than a fistful.’

I (Albaani ) say : that al-Khalaal collected that from them in the book ‘at-Tarajjul’ with two authentic chains.

He also narrated from Imam Ahmad that he was asked about taking from the beard?

He answered: ‘Ibn Umar used to take from his beard that which was more than a fistful, and it is as if that was Imam Ahmad’s opinion.’

Harb said: I asked him: ‘What is ‘growing the beard’?

He answered: it is narrated from the Prophet -sallAllaahu alayhi wa sallam.

Then he said: and this was ‘growing the beard’ according to him.

I (Albaani) say: and from what is known is that the narrator of his Hadeeth is more knowledgeable about it than anyone else, and especially if he had a concern for the Sunnah like Ibn Umar, and he sees his Prophet -sallAllaahu alayhi wa sallam- the one who ordered with growing the beard – day and night, so reflect upon this.

Then al-Khalaal narrates by way of Ishaq who said: I asked Ahmad about a man who takes from his beard?

He said: Whatever is more than a fistful of the beard is cut.

I asked what about the Hadeeth of the Prophet -sallAllaahu alayhi wa sallam:

‘Trim the moustache and grow the beard.’

He said: ‘Take from its length and what is under the throat.’

And I saw Abu Abdullaah taking from the length of the beard and from under his throat.

I (Albaani ) say: I have extended this a little by mentioning these texts from some of the Salaf and Imams due to its status and due to the presumption of many people that these narrations oppose the generality of the Hadeeth: ‘and grow the beard’,

However they did not pay attention to the principle that if a single aspect from the general aspects is not acted upon, then this is an evidence that this was not the intent of it, and so many Bida’ occur due to this reason, which Imam Shatibee named ‘al-Bida’ al-Edafeeyah’ (associated innovation).

Along with this it is still rejected by the people of knowledge, because it was not from the actions of the Salaf, and they were more pious, more knowledgeable than those who came later.  So it is hoped that attention is paid to this, since the issue is precise and important.’[5]

Research Two

Shaykh Albaani Comments:

لا يأخذ أحدكم من طول لحيته ، ولكن من الصدغين

‘None of you should take from the length of his beard, but rather from the area of the face which is from the eye to the ear.’

Da’eef Jiddan (VeryWeak)

Collected by Ibn Adee (2/260) and Abu Na’eem in al-Hileeyah (3/323-324) and al-Khateeb in Tareekh (5/187), from Ufayr bin Ma’daan from ‘Atta from Abu Sa’eed al-Khudri from the Prophet.

Ibn Adee said that the general narrations of Ufayr bin Ma’daan are not strong.

And in the book ‘Taqreeb’: ‘he is Da’eef’

I (Albaani) say:

‘Some of this Hadeeth has supporting proof which is reported from the companions; collected by al-Muhaamali in ‘al-Amali'(12/65):

From Ibn Abbas who said regarding the statement of Allaah Ta’ala:

( ثم ليقضوا تفثهم)

«Then let them complete the prescribed duties (Manasik of Hajj) for them》

He said: ‘Attafath (prescribed duties): is shaving the head, trimming the moustache, and plucking the armpit hair, shaving the pubic hair, trimming fingernails, taking from the sides of the face and cheeks, stoning the Jamaraat, staying in Arafaah and Muzdalifah.’

The narrators are all trustworthy except for Hasheem, since he makes a lot of Tadlees (deception in narrating) and in this narration he has narrated using the form of ‘anana’  (meaning from a narrator but not mentioning how the narration was conveyed); If it was not for his Tadlees I would have declared his Isnaad to be authentic.

Then I found that Imam at-Tabari collected this Athar in the Tafseer of the mentioned Ayaah (17/109).

From way of Hasheem who said that AbdulMalik informed us from ‘Atta from Ibn Abbas with the Athar.

So Hasheem clearly mentioned that he was informed, therefore, we have been saved from the evil of his Tadlees; so his Isnaad is Saheeh, and all praise belongs to Allaah.

Then it had also been narrated from Muhammad bin Ka’ab al-Qarthee that he used to say about this Ayaah:

«Then let them complete the prescribed duties (Manasik of Hajj) for them》:stoning the Jamaraat, slaughtering an animal, and taking from the moustache, beard, and nails, and performing Tawaf of the House (Kaba) and between Safa and Marwa.

I say: and its Isnaad is Saheeh. Then Tabari narrated similarly about cutting the beard from Mujahid likewise, and its Isnaad is authentic. What prompted the research of the Hadeeth of this issue was a question from one of the Salafi brothers regarding its authenticity, he showed me by hand a book entitled: ‘Grow the beard and trim the moustache’ by Shaykh Abdurahman bin Muhammad bin Qasim al-Asimi al-Hanbali so I ordered him to research the narrations against the book ‘Tareekh al-Baghdad’ I showed that it was weak due to the narrator ‘Afeer bin Ma’daan, I decided to research it in this [book] ‘Silsilah’ for a general benefit and to bring to attention various points:

Firstly:  The aforementioned Shaykh presented the Hadeeth from the narration of al-Khateeb whilst remaining silent about it after quoting the saying of Nawawi:

‘What the chosen opinion is, is leaving the beard as it is, and not to oppose it by trimming any of it from the outset.’

The Hadeeth – along with it being Da’eef is an evidence against him, since it is clear in the permissibilty of cutting from ‘the area of the face which is from the eye to the ear ‘ (الصدغين) which is dual for (الصدغ) : The side of the face from the eye to the ear. The intent is: the hair from above that.

Secondly: The word الصدغين ‘the area of the face which is from the eye to the ear ‘ has not been presented, so I do not know, was this intentionally or out of negligence? !

Thirdly: It appears that the author has not been precise in conveying the Ahadeeth from their original sources, perhaps he delegated some students to relay them, indeed I saw some mistakes in this which are not possible, see his statement on p.4:

‘And by Muslim: who said: the Messenger of Allaah sallAllaahu alayhi wa sallam said:

“خالفوا المجوس ؛ لأنهم كانوا يقصرون لحاهم ويطولون الشوارب” …” !

‘Differ from the Majoos, because they used to shorten their beards and lengthen their moustaches “…”!

This is how the motive of the sentence occurred: “Because they used to. . .” between  speech marks; and it is not from the Hadeeth, not from Muslim or anyone else rather it is [inserted] from the speech of the author! So rightfully it should have been placed after the last two speech marks.

What is apparent is that the Shaykh did not supervise the draft corrections of the book. The Hadeeth is a portion from the Hadeeth of Abu Hurairah Marfoo’ (from the Prophet) with the wording:

“جزوا الشوارب وأرخوا اللحى،خالفوا المجوس”

‘Trim moustaches and grow beards, differ from the Majoos.’

Collected by Muslim (1/153). The Shaykh mentioned it on the following page (5) without this last sentence: ‘Differ from the Majoos’, but mentioned it on the page preceding this, along with the insertion I indicated to earlier.

Fourthly: He mentions (p.7) the Hadeeth of Zayd bin Arqam marfoo with the wording: ‘Whoever does not take off his moustache then he is not from us.’

And he said: ‘authenticated by Tirmidhi’!

I say: But the wording of the Hadeeth from Tirmidhi (2762) mentions: ‘… from his moustache…’ With the extra word: ‘from’, and likewise it is in ‘al-Mishkat’ (443) narrated by others, also narrated by Ibn Hibban (1481) – Mawarid, and Diyaa al-Maqdasi. The difference between this and what occurred in the book is not hidden, since the first indicates that taking from the moustache means some of the moustache, and not all of the moustache as is the opinion of the author, and cutting the moustache is by cutting what grows over onto the lip as I explained as a practical Sunnah. See ‘Adab az-Zafaf’ (p. 120).

Fifth: The author (p.14) said: ‘Some of the people of knowledge gave a concession in taking what is more than a fistful; due to the action of Ibn Umar.’ And he commented upon it saying: ‘the evidence is in his narration not for his opinion; there is no doubt that the statement of the Messenger and his actions are more correct and foremost to follow than the statement or action of other than him; no matter who that individual is!’

So I say: of course; however to place an opposition between the Prophet  sallAllaahu alayhi wa sallam and Ibn Umar is a mistake, because there is not a Hadeeth of his actions that he sallAllaahu alayhi wa sallam did not use to take from his beard.  And regarding saying: ‘and grow the beard’ it is possible that he meant absolutely and without exception, so the action of Ibn Umar would not be in opposition to the Prophet, so the difference between the scholars returns to the understanding of the text.

Ibn Umar – in regards to him narrating the Hadeeth – it is possible to say:

The narrator knows more about what he narrates than anyone else, especially since some of the Salaf are in agreement with him with taking from the beard as has preceded, without anyone from the Salaf opposing Ibn Umar, from what we know. And Allaah knows best.

Then I came across an important Athar narrated from the Salaf which aids what preceded regarding taking from the beard.

Al Bayhaqi narrates in ‘Shuab al – Eemaan’ (2/1/263):

Abu Tahir al-Faqeeh informed us that Abu Uthmaan al-Basri narrated to us that Muhammad bin AbdulWahhab narrated to us that Ya’ala bin Ubayd conveyed to us that Sufyaan narrated to us from Mansoor from Ibrahim who said:

‘They [the Companions] used to take from its sides and clean it.’ Meaning the beard.

I say: and this Isnaad is Jayyid; all the narrators above al-Basri are all trustworthy from the narrators in the book ‘Tahdheeb’.

As for Abu Uthmaan al-Basri then he is Amr bin Abdullaah, as in the biography of Muhammad bin AbdulWahhab – and he is al-Fara an-Naysaboori – from ‘Tahdheeb ‘.

Hafidh Dhahabi mentioned him in the book ‘Wafayaat’ in year 334 his grandfather was called ‘Dirhaman al-Mutowa’ee’, and described him as: ‘Musnad Naysaboor’ in his book ‘Tadhkirah al-Huffadh’ (4/847).

As for Abu Tahir al-Faqeeh, then he is from the well-known shayookh of al-Hakim, those from whom he narrated a lot in ‘Mustadrak’, and his student al-Bayhaqi participated in narrating from him. His name is: Muhammad bin Muhammad ibn Muhamash az-Zayadi, Dhahabi mentioned him in ‘Tadhkirah’ also in ‘Wafayaat’ Year 410, and described him as: ‘Musnad Naysaboor al-Allamma’. There is a biography of him in ‘Tabaqat ash-Shafia’eeya’ by Subki (3/82).[6]

 

 5

The Length of the Prophet’s Beard

From Abdullaah bin Jafar who said:

” ثُمَّ ذَهَبَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ، فِي الْحَائِطِ فَقَضَى حَاجَتَهُ، ثُمَّ تَوَضَّأَ، ثُمَّ جَاءَ وَالْمَاءُ يَقْطُرُ مِنْ لِحْيَتِهِ عَلَى صَدْرِهِ، فَأَسَرَّ إِلَيَّ شَيْئًا لَا أُحَدِّثُ بِهِ أَحَدًا، فَحَرَّجْنَا عَلَيْهِ أَنْ يُحَدِّثَنَا، فَقَالَ: لَا أُفْشِي عَلَى رَسُولِ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ سِرَّهُ حَتَّى أَلْقَى اللهَ

‘…..Then the Messenger of Allaah sallAllaahu alayhi wa sallam went into the garden and relieved himself, then he performed Wudu, then he came and water was dripping from his beard on to his chest, and he whispered something to me which I will not tell anyone.’

We tried hard to get him to inform us, but he said: ‘I will not spread  the secret of the Messenger of Allaah sallAllaahu alayhi wa sallam until I meet Allaah.’[7]

 

6

Statements of Imam Ahmad -Rahimullaah-

Regarding Cutting the Beard after the Fist

Abu Bakr Ahmad bin Muhammad Al-Khalaal[8] -Rahimullaah- (d. 311 A.H.) brought a chapter heading:

Chapter Regarding the Saying of the Prophet -sallAllaahu alayhi wa sallam- Grow the Beard

92 – Khalaal said that Harb[9] informed me that Ahmad was asked about taking from the beard?

He answered: ‘Ibn Umar used to take from his beard that which was more than a fistful,’ and it is as if that was Imam Ahmad’s opinion.

Harb said: I asked him: ‘What is al-I’afaa (to grow) the beard?’

He answered: it is narrated from the Prophet -sallAllaahu alayhi wa sallam.

Then he said: and this was al-I’afaa (to grow) the beard according to him (Imam Ahmad).

93 – al-Khalaal said Muhammad bin Abee Haroon informed me that Ishaq narrated to them that he said: I asked Ahmad about a man who takes from his beard from the sides of his cheeks?

Imam Ahmad said: ‘Take from the beard whatever is more than a fistful.

I asked what about the Hadeeth of the Prophet -sallAllaahu alayhi wa sallam:

‘Trim the moustache and grow the beard?’

He said: ‘Take from its length and what is under the throat.’

I saw Abu Abdullaah (Imam Ahmad) taking from the length of the beard and from under his throat.

95 – al-Khalaal said that Haroon bin Ziyaad informed me that Ibn Abee Umar narrated to us that he said: Sufyaan narrated to us from Ibn Abee Najeeh from Mujaahid who said: I saw Ibn Umar take a fistful of his beard on the day of Nahr (10th day of the Hajj) then he said to the barber: ‘Take what is below the fist.’[10]

96 – al-Khalaal said that Haroon bin Ziyaad informed me that Ibn Abee Umar narrated to us that he said: Sufyaan narrated to us that Ibn Tawoos said: My father used to command me to take from this, and he indicated to the bottom of his beard.’[11]

97 – al-Khalaal said Ahmad bin al-Hasan bin Hassan informed us that ar-Rabia’ bin Yahya narrated to us that Shu’ba narrated to us from Umar bin Ayyoob narrated to us that Abu Zura’a bin Jareer said: ‘Abu Hurairah would take a hold of his beard, and whatever was under his fist[12] he would cut it.’[13]/[14]

Ibn Haani said: ‘I asked Abu Abdullaah (Imam Ahmad) about a person who takes from the beard from his cheeks?’ He replied: ‘ Take from the beard what is more than a fistful.’ I said: ‘What about the Hadeeth of the Prophet –   – :’Trim the Moustache and grow the beard’?’ He said: take from the length and from under the throat, and I saw Abu Abdullaah take from the sides of his cheeks and under his throat.’[15]

[1] These discussions with the Shaykh were translated and amended for readability whilst adhering to the meaning of the Shaykh’s wording.

[2] Collected by Ibn Abee Shaybah in ‘al-Musannaf’.

[3] [Taken from: ‘Riyadh Saliheen’ researched by Shaykh Muhammad Nasiruddeen Albaani p.136 H#250]

[4] [From: ‘Usool al-Fiqh ala Manhaj Ahl ul Hadeeth’ 1/94, http://www.mediumd.com/forum/archive/index.php/t-69720.html%5D

[5] [Silsilah Ahadeeth Da’eefah vol. 5 p. 375 – 380]

[6] [Silsilah Ahadeeth  ad-Daeefah vol. 11 no. 5453]

[7] [Collected by Imam Ahmad in his ‘Musnad’ No. 1754.  The researchers said: ‘Its Isnaad is Saheeh upon the conditions of Muslim, its narrators are trustworthy and are the narrators of Bukhari and Muslim except al-Hasan bin Sa’ad then he is from the narrators of Muslim. Albaani brings the origin of this Hadeeth in Saheehah No.20]

[8] T.N. – Al-Khalaal was the student of Imam Ahmad who narrated the most from him.

[9] Harb was: Abu Muhammad Harb bin Isma’eel al-Hunthali al-Karmani, he narrated many issues from Imam Ahmad & died in 280 A.H.

[10] Its narrators are trustworthy, and Ibn Abee Shaybah collected from Nafa’ from Ibn Umar -Radhi Allaahu anhumma- narration similar to this.

[11] Ibn Abee Shaybah collected from Ibn Tawoos from his father: that he would take from his beard but he would not obligate it.

[12] Collected by Ibn Abee Shaybah in ‘al-Musannaf’.

[13] The researcher adds: ‘Taking what is more than a fistful from the beard was done by Ibn Umar and Abu Hurairah -Radhi Allaahu anhumma, and it was regarded as something good  by Sha’abi and Ibn Sireen. A group from the Hanabilah did not dislike it, from them was Ibn Muflih in ‘al-Faroo’ & al-Mardawi in ‘al-Insaaf’. The Hanafiya held it to be recommended as Ibn Abideen clearly mentions in his comments to ‘ad-Dur al-Mukhtar’. The Malikiyah say there is no problem from taking from the beard that which what flutters from the beard and is abnormal  and there is no problem with taking from its length if it grows very long. See ‘al-Muntaqa Sharh al-Muwatta & As-hal al-Mudarik’.

[14] T.N. – Taken from the book ‘at-Tarajjul’ by Abu Bakr Ahmad bin Muhammad Al-Khalaal (p. 113- 110). Footnotes are from the researcher of the book, Dr. Abdullaah bin Muhammad al-Mutlaq.

[15] [Ibn Haani in his ‘Masail (2/151)]

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