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Said Anas, “Abû Bakr dyed his hair with henna and katm, and ‘Umar dyed it with henna only.”
Letting the Beard Grow
The growing of beards is also related to our topic. Al-Bukhâri, on the authority of Ibn ‘Umar, reported the
Prophet (s.a.w.s.) as saying, “Be different from the polytheists (mushrikeen): let the beard grow and trim the
moustache.” The purpose here, as the hadith states, is to be different from the polytheists, who, in the
particular instance cited, were Zoroastrians, the worshippers of fire, whose practice was either to clip or
shave their beards. The Prophet’s command to be different from them was intended to train the Muslims in
developing an independent personality, distinct in its inner reality as well as in outward appearance, in
substance as well as in form. At the same time, shaving the beard is an affront to the masculine nature, as it
is an attempt to resemble women, while the beard is an integral part of masculinity and a distinctive feature
of the male sex.
However, letting the beard grow does not mean letting it grow wild or so long that it becomes a nuisance.
One should certainly trim it in both length and breadth. This has been recommended in a hadith reported by
al-Tirmidhî ; moreover, the Muslims of the first generations did so. Said ‘Ayyad, (The twelfth century author
of a well known hook about the characteristics of the Prophet. (Trans.)) “It is makruh to shave the beard or to
drastically cut or shorten it, but it is mustahab (commendable) to remove something from its length and
breadth if it grows big.”
Abû Shamah voiced the complaint that “Some people have started shaving their beards, and that is a step
further than the Zoroastrians, who used only to trim them.” (Fath al-Bari, in the chapter entitled “Growing
Beards.”) In my view it is regrettable that at the present time the majority of Muslims shave their beards in
imitation of the foreign elements who have occupied their lands. It is an unfortunate fact that the conquered
always imitate their conquerors. Today’s Muslims have ignored the Prophet’s command that they be
different from non-believers and avoid imitating them. Indeed, anyone who “imitates a people is one of
them.” (A hadith reported by Abû Daoud on the authority of Ibn ‘Umar.)
A large number of jurists consider shaving the beard to be haram on the basis of the Prophet’s command.
This command to let the beard grow renders it an obligation, especially because it is for the purpose of being
different from non-Muslims, since maintenance of this distinction from those who do not believe is obligatory
for Muslims.
It has never been reported that any of the Muslims of the earliest generations neglected this obligation.
However, some modern scholars permit the shaving of the beard under the impact of events in response to
public opinion, arguing that the growing of the beard was a personal preference of the Prophet (s.a.w.s.)
which was not related to religious practice, and hence it need not be followed. But the truth of this matter is
that growing the beard is required not merely because the Prophet (s.a.w.s.) had one but because he
explicitly commanded it in order to maintain the distinction from non-believers. Ibn Taymiyyah has
convincingly argued that to make the Muslims different from non-believers was the aim of the Law-Giver, for
resemblance in appearance produces love, friendship, and affinity in feeling, just as love in the heart
produces resemblance in outward appearance. This psychological fact is borne out by experience and
observation. Says Ibn Taymiyyah:
The Qur‘ân, the Sunnah, and the consensus of Muslim scholars all teach Muslims to be distinct from
nonbelievers and in general to avoid resembling them. Anything which is likely to cause corruption in a
hidden and diffuse manner is related to this matter and is likewise prohibited. The imitation of the
appearance of the non-believers will lead to imitation of their immoral behavior and evil qualities—indeed,
even of their beliefs. Such influences can neither be brought under control nor easily detected, and
consequently it becomes difficult or even impossible to eradicate them. Accordingly, whatever is a cause of
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corruption has been prohibited by the Law-Giver. (Refer to Kitab Iqtida al-Sirat al-Mustaqeem.)
Thus, we note that there are three opinions with regard to the shaving of the beard: one, that it is haram,
which is the opinion of Ibn Taymiyyah and others; two, that it is makruh, the opinion of ‘Ayyad as mentioned
in Al-Fatah al-Bari but of no one else; and three, that it is permitted, which is the opinion of some modern
scholars. Perhaps the second opinion, that it is makruh, is nearer to the truth and more moderate. As the
stated reason for growing the beard is to be different from the non-believers, it is similar to the matter of
dyeing gray hair in order to be distinct from the Jews and Christians; it is known that some of the sahabah
did not dye their gray hair, signifying that it was commendable rather than obligatory. Similarly, growing the
beard may be regarded as commendable but not obligatory, and, accordingly, shaving it would be classified
as makruh rather than haram. It is true that none of the sahabah was known to have shaved his beard.
Perhaps there was no need to shave, and perhaps growing the beard was a custom among them.
The Home
The home is the place in which an individual protects himself from the elements and in which he finds
freedom from the restrictions and pressures of society. It is a place of rest for the body and relaxation for the
mind. That is why Allâh Ta‘ala, in mentioning His favors to His servants, says: And Allâh has made for you in
your houses, places of rest.... (16:80)
The Prophet (s.a.w.s.) loved spaciousness in the home and considered it as an element conducive to
happiness in this life, saying, Happiness has four elements: a good wife, a spacious house, a good neighbor,
and a comfortable riding beast. (Reported by Ibn Habban in his Sahih.) He often used to pray fervently, “Our
Lord, forgive me my sin, make my house spacious, and bless me in my sustenance.” He was asked, “O
Messenger of Allâh, why do you supplicate so often in these words?” He replied, “Is anything left out?”
(Reported by al-Nisai and Ibn al-Sunni with a sound chain of transmitters.)
The Prophet (s.a.w.s.) urged people to keep their houses clean as a vital expression of Islâm, which is a
religion of cleanliness. Cleanliness is a distinctive characteristic of a Muslim. Allâh’s Messenger (s.a.w.s.)
said, Assuredly, Allâh Ta‘ala is good and loves goodness, is clean and loves cleanliness, is generous and
loves generosity, is hospitable and loves hospitality. So keep your rooms and courtyards clean, and do not
be like the Jews. (Reported by al-Tirmidhî)
Items Related to Luxurious Living and Paganism
The Muslim may adorn his house with various kinds of flowers, decorated fabrics, and other permitted
ornamental objects: Say: Who has forbidden the adornment of Allâh which He has brought forth for His
servants? (7:32)
The Muslim is certainly free to desire beauty in his home and elegance in his clothing, shoes, and other
items related to personal appearance. Once the Prophet (s.a.w.s.) said, ‘Anyone who has an atom of pride
in his heart will not enter the Garden‘. A man then asked, ‘What about the one who likes to wear a
handsome robe and good shoes?‘ The Prophet (s.a.w.s.) replied, ‘Surely Allâh is beautiful and loves beauty.’
(Compiled by Muslim.) In another version of this hadith, a handsome man came to the Prophet (s.a.w.s.),
saying, “I love beauty and have been given some of it, as you can see, to the extent that I dislike anyone’s
having a better pair of sandals than I. Is this pride, O Messenger of Allâh?” The Prophet (s.a.w.s.) replied,
“No. Pride is to reject the truth and to view other people with contempt.” (Reported by Abû Daoud.)
However, Islâm disapproves of excess, and the Prophet (s.a.w.s.) disliked the Muslim’s filling his house with
items of luxury and extravagance, traits condemned by the Qur‘ân, or with items related to paganism, the
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