Continuation of the answer to the previous question in the previous tape; which is: about how to reconcile the different terms: (trim), (cut)
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The Shaykh : ... So all these terms must be interpreted in light of the hadith of al-Mughirah ibn Shu'bah; because it is an action of the Messenger (peace be upon him) and an explanation, and at that time, none of them mean cutting the entire mustache, but rather cutting the edge of the mustache, cutting the edge of the mustache and not the mustache itself. This is supported by a verbal hadith, which is his saying (peace be upon him): Jami` at-Tirmidhi 2761Sahih (Darussalam)Jami` at-Tirmidhi 2761Sahih (Darussalam); meaning: part of his mustache. This part was also explained in the hadith of al-Mughirah.
The questioner: Yes.
The Shaykh : And that is trimming the mustache. Then it is further supported that the intention is not to uproot the entire mustache, but rather the edge of it, as it is established in "Muwatta Malik" that 'Umar ibn al-Khattab, when he was angry, would twist his mustache; meaning the two tufts, he would twist them. This means that he did not uproot the entire mustache such that no hair remained that could be held, let alone twisted. Yes, and the Companions were on two schools of thought in this matter: one school, as we say, took from the edge, and one school took all of it like a shorn sheep; meaning the skin was visible for some of them. So as long as the Companions differed, and some of them agreed with this reconciliation between the verbal and practical hadiths along with his saying:Jami` at-Tirmidhi 2761Sahih (Darussalam); then we, in this situation, choose the practice of those who agreed with this reconciliation between the hadiths, and we do not choose uprooting the entire mustache; because this is contrary to the practice of the Messenger (peace be upon him) with that man, who was al-Mughirah himself, as in some of the authentic narrations.
The questioner: Yes.
The Shaykh: Yes.
Then another thing comes to us that we take as a guide; which is that Malik (may Allah have mercy on him), the Imam of the City of Migration, undoubtedly lived in an environment filled with the Tabi'un (the generation after the Companions) who witnessed the Companions; so he considered shaving the mustache mutilation. Malik says: "Shaving the mustache is mutilation," and this is a wonderful and beautiful meaning that agrees with this reconciliation between these hadiths; so this is the answer to this question.
The questioner: Yes.
Whoever does not take from his mustache, then he is not from us.
مَن لم يأخذ من شاربه فليس منَّاWhoever does not take from his mustache
مَن لم يأخذ مِن شاربهThe questioner: Yes.
The Shaykh : And that is trimming the mustache. Then it is further supported that the intention is not to uproot the entire mustache, but rather the edge of it, as it is established in "Muwatta Malik" that 'Umar ibn al-Khattab, when he was angry, would twist his mustache; meaning the two tufts, he would twist them. This means that he did not uproot the entire mustache such that no hair remained that could be held, let alone twisted. Yes, and the Companions were on two schools of thought in this matter: one school, as we say, took from the edge, and one school took all of it like a shorn sheep; meaning the skin was visible for some of them. So as long as the Companions differed, and some of them agreed with this reconciliation between the verbal and practical hadiths along with his saying:
Whoever does not take from his mustache, then he is not from us.
مَن لم يأخذ مِن شاربه فليس منَّاThe questioner: Yes.
The Shaykh: Yes.
Then another thing comes to us that we take as a guide; which is that Malik (may Allah have mercy on him), the Imam of the City of Migration, undoubtedly lived in an environment filled with the Tabi'un (the generation after the Companions) who witnessed the Companions; so he considered shaving the mustache mutilation. Malik says: "Shaving the mustache is mutilation," and this is a wonderful and beautiful meaning that agrees with this reconciliation between these hadiths; so this is the answer to this question.
The questioner: Yes.
Source
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