Discussion on the ruling regarding taking what exceeds a fistful from the beard

The questioner : Shaykh, regarding the beard, you stated that it is permissible to take what exceeds a fistful based on the practice of a group of the Companions. Then, after that, I heard you say it is obligatory. Does the matter require obligation?

The Shaykh : Without a doubt. Let us now engage in a discussion in the best manner. If we do not say it is obligatory, what do we say? Bring it up so we can see. I do not want to lecture; I want to discuss with complete frankness. Bring it up so we can see.

The questioner : I say, O Shaykh, that it is permissible, because the command came from the Companions, so we do not impose obligation on everyone.

The Shaykh : We say it is permissible.

The questioner: Yes.

The Shaykh : Do you mean that taking it is permissible and leaving it is permissible? Is that what you mean?

The questioner: Yes.

The Shaykh : And are they equal?

The questioner : No, they are not equal.

The Shaykh : Look, my brother, here. I have a principle there that I hope you will grasp and understand. If you understand it, digest it, and if you digest it, act upon it. I did not invent this principle; I understood it from the principles of jurisprudence and the principles of hadith. I have a phrase that is like a cliché. Do you know what a cliché is?

The questioner: No.

The Shaykh : It means a seal that does not change or alter. Every general text, and it is known from the science of principles that a general text includes many parts, so they say: act upon the general text unless it is restricted. I think this is understood by you. For example, Allah the Exalted said: This is a general text that includes every carrion. But this general text was restricted when he (peace and blessings be upon him) said: When that specific hadith text entered that general Qur'anic text, the meaning of the verse became different from what comes to mind. It is forbidden to you carrion, except... so there is a restriction, except for the carrion of fish and locusts, and so on. So I say: "Every general text, some of whose parts the practice of the Salaf did not follow, is not permissible to act upon." Is this clear up to here?

The questioner: Yes.

The Shaykh : Now, whoever does not pay attention to this principle, and as I told you, I did not invent it; it is taken from the principles of jurisprudence and the principles of hadith, one of two things must be the case: either he is an innovator in his reality, or he is approving of the innovators in their reality. One of these two must be the case, and it is necessary. Why? Because Imam al-Shatibi divided bid'ah (religious innovation) into two categories in his great book, al-I'tisam: bid'ah, how?
The student : An additive religious innovation.

The Shaykh : Bid'ah haqiqiyyah (true innovation) and bid'ah i'dadiyyah (additional innovation). He says: "Most of the innovations that the general Muslim population has been afflicted with are of the second type, additional innovations." This is a precise expression from him. What does he mean by additional innovations? He says: "They are those that if you look at them from one angle, you find them to be Sunnah, and if you look at them from another angle, you find them to be bid'ah." How? The original is correct, but what is attached to it and added to it is not correct. From here it is called bid'ah. He gives some very useful examples, such as the gathering of worshippers to raise their voices in seeking forgiveness or in glorifying Allah after the prayers. He says this original is established in the Sunnah. The Messenger (peace and blessings be upon him), when he finished the prayer, would seek forgiveness from Allah three times, then say: So, in terms of the worshippers performing this seeking forgiveness and this supplication, this is Sunnah. But in terms of their gathering to raise their voices with one voice, this is bid'ah. Therefore, this action is not permissible by any means. He calls this additional bid'ah. If we look at the bid'ah that... many Muslims in the lands of Islam are afflicted with, we find it to be of this type. Look at it: "Pray upon him and send peace upon him as we deny to the mu'adhdhins (callers to prayer) after the adhan (call to prayer) the denial of prayer upon the Messenger. Allah commanded prayer upon the Messenger, yes, this is what no one denies. But what was not from the way of the Salaf is that they would add prayer to the adhan. When you finish the adhan, pray as much as you wish and so on. Let each of us imagine the many bid'ahs; he will find them to be of this kind: from one side they are Sunnah, and from one side they are bid'ah. Now, "Every general text includes many parts," and it is established for us that a part of these parts included in the general text was not followed by the practice of the righteous Salaf. The result is that it is not permissible. The result is bid'ah. And now I will bring you closer with an example that Muslims have not yet been afflicted with: It is known that it is Sunnah for the Muslim to supplicate before the taslim (closing salam) of the prayer with a known supplication, seeking refuge from four things, then he (peace and blessings be upon him) said: "Then let him choose what he wishes from supplication." I am asking you now: "O Allah, I seek refuge in You from the punishment of the Hellfire" while I am in prayer, is this permissible?

The questioner: No.

The Shaykh : Why?

The questioner : This was not established from him (peace and blessings be upon him).

The Shaykh : Now, was this established from the Messenger of Allah (peace and blessings be upon him)?

The questioner : Now, by Allah, I have heard that his (peace and blessings be upon him) beard was thick and covered what was between his temples.

The Shaykh : No, do not dwell on the question. I know what you are saying, but was the lengthening beyond a fistful established?

The questioner : I do not know.

The Shaykh : So now you are between one of two things: either you prove to me that the Messenger (peace and blessings be upon him) and those who saw him, like Ibn 'Umar and Abu Hurayrah, and so on, transmitted to us that his beard was more than a fistful and that he did not take anything from it. Either you prove this so that I may retract, or you are unable to do so, and that is what will be the case. Then you proceed with the principle, and I have clarified it for you: that every part of a general text that the practice of the Salaf did not follow is not only not permissible, but it is bid'ah and an innovation in the religion. And we ask Allah to give us understanding in the religion. And peace be upon you and the mercy of Allah and His blessings.