By: Dr. Yusuf Al Qardawi

Letting the Beard Grow
The growing of beards is also related to our topic. Al-Bukhari, on the authority of Ibn ‘Umar, reported the Prophet (peace be on him) 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-Tirmidhi; 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.”

Abu 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 Abu 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 (peace be on him) 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 (peace be on him) 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’an, 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 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.