Professional Documents
Culture Documents
B Y A B U TLIB AL-MAKK
THE BEARD
101
elevated rank in the assemblies and people approach [to greet him].
He is held in high honor over the crowd and people hold him to be
intelligent. The beard safeguards his dignity. That is, if people intend
to vilify him, they confront him with the beard and that safeguards
his honor."
Ab Ysuf the Qd said : "He who has a large beard has licit
knowledge." In the beard, however, reside hidden fancies and minute
spiritual perils. Among the modern innovations there are twelve
vices, some of which are graver than others. All of them are disapproved. We treated them all together at length in the chapter on
spiritual perils. The explanation of it is this. The beard is dyed black
out of fancy and to conceal the gray hairs. It is dyed red and yellow
without specific intent in imitation of the pious men and Qur'anic
readers from among the followers of the Sunna. Dying the beard
white with sulphur or other materials is for the purpose of hastening
the appearance of advanced age and concealing the appearance of
youth for the sake of [showing] authority and magnifying [one's
importance] in order to give testimony before the magistrates or
thereby make credible one's tale, or pretend with age to have seen
one whom one has not seen. Some of the moderns and witnesses have
done that.
Another innovation is that they pluck out the beard or they pluck
out the white hairs in the beard to conceal the fact that they are of
mature age. Or they clip (taqsls) the beard as though arranging tuft
on tuft for embellishment and affectation. Or they shorten it or
lengthen it. That is, they add to the hair on the cheeks below the
temple the hair of the head until it surpasses the bone of the lower
jaw, and that is the [lower] extremity of the beard. Or they shorten
[the beard] of the two sides of the bone [of the lower jaw] to the
middle of the cheek. That is a mutilation, a diminishing of the beard.
There is also the way of combing the beard for affectation before
men, or leaving it uncombed out of regard for people, disheveled,
twisted, covered with dust, to give the appearance of practicing
asceticism or of having no regard for self-grooming, because in that
way they gain recognition.
There are some who look at the black color of the beard with pride
in it, vanity, youthful guile and self-glorification. Or some look at
its whiteness while boasting of having reached the age of maturity,
or acting arrogantly toward young people. So looking at the beard
instead of toward themselves prevents them from acquiring a knowledge of the religious sciences and of the Qur'an, or knowledge that
their ignorance cannot comprehend and [precludes them] from asking
102
THE BEAED
103
"Yes," he replied.
Anything stronger than that would be like shaving (halq), and
clipping is not shaving. It only resembles it.
With reference to this tradition we have recited three other
expressions. They are : (a) "Take away (khudhu) from the mustaches,"
for the Apostle of God used to take away (ya'khudhu) from them,
(b) There is a reading, "Cut off (qussu) the mustaches," and (c) another
reading, "Shear (juzz) the mustaches." These three have one
meaning. That is, it is required to take away a part of it and leave
a part. This is not the same as clipping (ihfff) it.
Al-Mughra b. Shu'ba related : The Apostle of God looked at me
at a time when my mustache was long. He said : "Come here."
[I came] and he cut (qass) it for me in "tooth-pick" style. That is the
exact term to describe his action [of cutting] in trimming (taking
away, akhdh) the mustache.
I have heard used a rare expression : "Cut mustaches very short
(turr... tarran)" The word tarr means that [hair] is taken from
both above and below the mustache so that it becomes very slender.
The slender cut (tarr) [of the mustache] is elongated, drawn out from
something more abundant than itself, so that it refers to the
description of something else, or something smaller than itself.
From this it is named turra, as if it were projecting itself from
something of some size and to describe something elegant.
Some of the early Muslims used to leave the sides, that is the two
extremities, of the mustache and clip (yuhf) the middle of the
mustache. That is related about c Umar and others. I saw Abu
-Hasan b. Slim do likewise.
With regard to the Apostle's saying, "Let the beards grow," it
means to let them become more abundant. With reference to that
there is the word of God : Until they grow long (S. 1:95/93), that is,
become abundant. In a tradition (khabar) it is related that the Jews
let their mustaches grow and cut (qass) their beards. But some
disagreed with them. 'Urnar b. al-Khattb and Ibn Ab Layl, judge
of Medina, rejected the testimony of a man who used to pluck out
(yantifu) his beard, for the plucking out of the faynakayn is an
innovation. By faynakayn 5 is meant the two sides of the tuft of hair
between the lower lip and the chin anfaqa). Once a certain man
who used to pluck out his faynakayn gave testimony before c Umar
b. 'Abd al-'Azz. But 'Umar rejected his testimony.
8
Lane, Lexicon, p. 2450, and Dozy, Supplement aux Dictionnaires Arabes, , 295,
give variants in spelling and meaning.
104
Variously called the liar, tempter, deceiver, Anti-Christ, Pseudo-Christ, etc. See
Shorter Encyclopaedia of Islam, p. 67.
THE BEARD
105
106
Also he said : "If anyone has [but] one hair, let him groom it." When
a man with hair disheveled and beard disordered came to him, he
asked : "Does this man have no ointment with which to put his hair
in place?" Then he commented : "One of you comes in as if he were
a satan."
Someone related to us in a rare tradition (khabar) : "The Apostle
of God used to comb his beard twice every day." In another tradition
still more rare, ''isha is reported to have said : "Some people
assembled before the door of the Apostle of God, and he went out
to them. I saw him look into the cistern to put in order [the hairs
of] his head and his beard." According to the widely known tradition,
he used to brush his beard every day and his brush and comb were
never far from him on his travels or at home in the city. That was
the custom of the Arabs well known among them. The Prophet
observed it and it was part of his habitual conduct.
The young people used to imitate the older people in showing
honor and respect for the older generation without pride of youth
or boastfulness of young age. In one tradition (khabar) [occurs this
statement] : "The best of your young people are those who resemble
your elders, and the worst of your elders are those who resemble
your young people."
In another tradition (hadth) are found these words : "The exaltation of the Muslim possessor of gray hairs is part of the exaltation
of God." Now the older people used to give precedence to their
young people and look upon their superiority in knowledge and
religious practice with humility and lowliness, not puffed up with
pride or bigotry. c Umar used to give precedence to Ibn c Abbs while
still young in years over the older companions [of the Prophet] and
ask [advice] of him rather than of others.
Someone related on the authority of Ibn c Abbs and others : "God
never gave knowledge to any person except to a young man, for all
that is good [is found] in youth." Then he recited God's word : They
said, we have heard a youth making mention of them, one named
Abraham (S. 21:60/61). He also recited from God's word : They are
youths who believed in their Lord (S. 18:13/12); and His word: We
gave him wisdom while still a lad (S. 19:12/13).
Whenever Anas b. MHk mentioned God's Apostle, he used to say
that he passed away (qubid) while there were not twenty white hairs
on his head or in his beard. Someone asked : "How was that, O Abu
Hamza, since he was advanced in years?" "God," he replied, "did
not mar his appearance with white hair." He was asked : "Is it a
marring thing ?" He said : "You all dislike it."
THE BEARD
107
108
THE BEARD
109
It is believed that the Messiah will return. Obviously his return will be later than
the present generation. Also naturally he is endowed with superior knowledge.
110
over his left shoulder, he and his companions, to allow the disbelievers to see them and thus know that they had stamina and
strength.
If anyone does something with sincere and worthy intention by
which he desires to honor God, and if he is knowledgeable in a school
of thought (madhhab) to which [he professes] to hold, he is superior
in his knowledge and in his action. Even though that be the worst
of his actions, it does not ensue that he will be followed in it, for we
have been told that the Apostle of God said : "Among the most
wicked of men in his standing with God is he who imitates the evil
conduct of a believer while disregarding his good conduct." He has
informed that the believer engages in what is evil, and that one of
the worst of men is he who finds solace in that evil as an excuse for
the craving of his lower nature (nafs).
Penney Farms, FL
^ s
Copyright and Use:
As an ATLAS user, you may print, download, or send articles for individual use
according to fair use as defined by U.S. and international copyright law and as
otherwise authorized under your respective ATLAS subscriber agreement.
No content may be copied or emailed to multiple sites or publicly posted without the
copyright holder(s)' express written permission. Any use, decompiling,
reproduction, or distribution of this journal in excess of fair use provisions may be a
violation of copyright law.
This journal is made available to you through the ATLAS collection with permission
from the copyright holder(s). The copyright holder for an entire issue of a journal
typically is the journal owner, who also may own the copyright in each article. However,
for certain articles, the author of the article may maintain the copyright in the article.
Please contact the copyright holder(s) to request permission to use an article or specific
work for any use not covered by the fair use provisions of the copyright laws or covered
by your respective ATLAS subscriber agreement. For information regarding the
copyright holder(s), please refer to the copyright information in the journal, if available,
or contact ATLA to request contact information for the copyright holder(s).
About ATLAS:
The ATLA Serials (ATLAS) collection contains electronic versions of previously
published religion and theology journals reproduced with permission. The ATLAS
collection is owned and managed by the American Theological Library Association
(ATLA) and received initial funding from Lilly Endowment Inc.
The design and final form of this electronic document is the property of the American
Theological Library Association.