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Hadith That Allah Has Commanded Me To Spare My Beard
Assalamualaikum, hello there.
There’s a Hadith that is been quoted by many articles online,
Abu Hurayrah reported that the ruler of Yemen, appointed by the Persian emperor Kisra, sent two envoys to the Messenger (ﷺ). When they came into his presence, he noticed that they had shaved their beards and let their moustaches grow big. Hating their ugly appearance, he turned his face away and said, “Woe be to you, who told you to do so?” They replied: “Our lord (Kisra) did!” The Messenger ! responded: “But my Lord, exalted and glorified be He, has commanded me to spare my beard and trim my moustaches.”
When i went through ghamidi sahab’s videos about Beard from 23 questions series, he told that it was a commentary on the total appearance of shaved or short beard and long moustaches as a whole. So in a Hadith it was said in a way to change that appearance, not as a command to do both things separately etc. But here in this Hadith we see the words ‘But my Lord….has commanded me to spare….’ here the word of commanding is used. So wouldn’t it be taken as an obliging command because here prophet is saying that he was commanded by Allah.
Please tell me in details regarding these understandings
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6 Replies
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Hadith That Allah Has Commanded Me To Spare My Beard
updated 2 years, 1 month ago
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Replies
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Given the hadith is reliable, the prophet’s expression is the expression based on nature. Nature does like to see long moustache. So here God commanded means it is God’s made nature which commands to do so.
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And there is no such command we find in Quran or Hadith from God.
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For comments on this specific narration please refer to the video below from 15:13 to 17:34
(Although the whole video is very insightful)
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Brother here in this video ghamidi sahab mentions that in this narration the word used (somewhat similar) are ‘we do what is against your Sunnah (way)’
But there is an article from a website where they mentioned that,
according to tabqat ul Kubra of Ibn Sa’d the words are ;
and the words according to at-Tabari the words are;
So if we look at these words the word of ‘Amr’ is used, which they translate to ‘Commanded’. which again raises some question.
Secondly they also mentioned that this incident is sound as well
And in the 23 questions series of Ghamidi Sahab regarding beard, he mentioned that the Hadith regarding 10 things from Fitrah, Ghamidi Sahab mentioned that the narrator forgot 10th item, then narrator said like ‘Maybe it was …. thing’ and ghamidi Sahab said that if we even add this item to the list then a very big thing from Fitrah is left out which is ‘circumcision’.
In the article they mentioned that, even if circumcision is left out, it does not dis-credit the Hadith because the Hadith (i guess) does not indicate that these are the ONLY things from Fitrah. which feels a valid argument. and they also quoted a Hadith below which again raises some more questions;
Now if the Hadith mentioned above is sahih and sound. then it again raises question regarding it being from Fitrah and that even if the item of ‘circumcision’ is left out from the Hadith mentioning 10 items, it is not a problem at all.
As a matter of fact, that article has presented a quite healthy strong criticism of the Ghamidi sahab’s stance on beard. The link to that website article is this ;
So how is the stance of Ghamidi Sahab explained with this criticism?
Ps. the paragraphs written between tags are words of the article. And the Hadith presented above is from article ( i am not sure about it’s authenticity)
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The narration taught by Ghamidi Sahab with different wording is available in Musannaf ibn-e-Abi Shaybah (Number 36626 – in some copies, the number is 37781) as mentioned in [Foot Note 1]. The article shared above has mentioned other variants but did not mention this one with different wordings. All these narrations are Mursal to begin with and there is a lot of subjectivity involved in their grading. According to some scholars, this variant is more reliable and other Mursal variants are weak, while according to others, this variant is weak while other Mursal variants are more reliable.
Regarding the narrator forgetting tenth thing in his narration is a big problem, this makes a narration ‘Muztarib‘ and hence it can no longer be fully relied upon since the narrator has shown weakness in his memory, which renders the whole Hadith doubtful.
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[Foot Note 1]:
مُحَمَّدُ بْنُ فُضَيْلٍ , عَنْ حُصَيْنٍ , عَنْ عَبْدِ اللَّهِ بْنِ شَدَّادٍ , قَالَ: كَتَبَ كِسْرَى إِلَى بَاذَامَ: أَنِّي نُبِّئْتُ أَنَّ رَجُلًا يَقُولُ شَيْئًا لَا أَدْرِي مَا هُوَ , فَأَرْسِلْ إِلَيْهِ فَلْيَقْعُدْ فِي بَيْتِهِ وَلَا يَكُنْ مِنَ النَّاسِ فِي شَيْءٍ وَإِلَّا فَلْيُوَاعِدْنِي مَوْعِدًا أَلْقَاهُ بِهِ , قَالَ: فَأَرْسَلَ بَاذَامُ إِلَى رَسُولِ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ – رَجُلَيْنِ حَالِقِي لِحَاهُمَا مُرْسِلِي شَوَارِبِهِمَا , فَقَالَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: ” مَا يَحْمِلُكُمَا عَلَى هَذَا؟ قَالَ: فَقَالَا لَهُ: يَأْمُرُنَا بِهِ الَّذِي يَزْعُمُونَ أَنَّهُ رَبُّهُمْ , قَالَ: فَقَالَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: ” لَكِنَّا نُخَالِفُ سُنَّتَكُمْ , نَجُزُّ هَذَا وَنُرْسِلُ هَذَا , قَالَ: فَمَرَّ بِهِ رَجُلٌ مِنْ قُرَيْشٍ طَوِيلُ الشَّارِبِ , فَأَمَرَهُ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ أَنْ يَجُزَّهُمَا , قَالَ: فَتَرَكَهُمَا بِضْعًا وَعِشْرِينَ يَوْمًا , ثُمَّ قَالَ: اذْهَبَا إِلَى الَّذِي يَزْعُمُونَ أَنَّهُ رَبُّكُمَا , فَأَخْبِرَاهُ أَنَّ رَبِّي قَتَلَ الَّذِي يَزْعُمُ أَنَّهُ رَبُّهُ , قَالَا: مَتَى؟ قَالَ: الْيَوْمَ , قَالَ: فَذَهَبَا إِلَى بَاذَامَ فَأَخْبَرَاهُ الْخَبَرَ , قَالَ: فَكَتَبَ إِلَى كِسْرَى , فَوَجَدُوا الْيَوْمَ هُوَ الَّذِي قُتِلَ فِيهِ كِسْرَى
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Ahadith are the indirect narrations of the narrators from the Prophet. It is hard to make a claim that what specific words the prophet used. That is why, so specification of words of ahadith is decisive. Whatever is said in a hadith has to be proven on the basis of the principles of understanding religion and the basic one is that if it is about Shariah, it must find its traces in the Quran and Sunnah (Perpetual consensus practice of the prophet). In the case of beard, it does not have any basis in the Quran and sunnah. Nor does it conform to the objective of Deen that is purification of body. It only falls in the category of nature, and hence took it as it is. The comments of the prophet about it falls in this category of nature, nor of Shariah or sunnah. It is a thing likeable in men. Even if the prophet said that God ordered it, it still stays in the category of Fitrah.
In our discourse we draw the conclusion on the basis of the principles, individual reporting has to conform to the principles. So if one has to criticise this discourse, he has to criticise the principles first. In our principle, Hadith is not an independent source of Deen or Shariah.
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