The Shaykh’s discussion with the student on applying the conditions for accepting a mursal hadith to the hadith: “Has any of you disfigured himself?”
Machine translationRead the Arabic original
The Shaykh : Now, as for the hadith in terms of its knowledge (darayah), it is explicit, but it is mursal.
The questioner: Yes.
The Shaykh : Now we want to look into what strengthens this mursal based on the hadith rules; is that not so?
The questioner: Yes.
The Shaykh : Good. Now remind us of the rules you referred to; number one, two, three, you mentioned four, I think.
The questioner : Yes, and these are the four conditions set by Imam al-Shafi'i: that the mursal be from the senior Tabi'un, and Mujahid is such. If the trustworthy memorizers did not contradict him, and if he named the one from whom he transmitted, he named a trustworthy one; meaning, if asked, he would say: so-and-so; and he would be trustworthy.
The Shaykh: All right.
The questioner : And that one of the following be added to these three conditions.
The Shaykh : One by one, we need to know now.
The questioner : Ah, ah.
The Shaykh : We just passed through these conditions a moment ago.
The questioner: Yes.
The Shaykh : Now we need to see which of them is suitable, if any, to strengthen this mursal.
The questioner: Yes.
The Shaykh : Now, is the first one suitable?
The questioner : Yes, it is suitable. Mujahid is a student of Ibn Abbas. He is from the third generation and died in the year 201, 202, 203, or 204, and he was eighty-three years old.
The Shaykh : Good; do you understand from these conditions that each condition alone suffices to strengthen the mursal, or must they all be present together?
The questioner : No, they must be present together.
The Shaykh : Good, bring the second condition.
The questioner : If the trustworthy memorizers did not contradict him.
The Shaykh : Good; does this condition fit?
Abu Malik: Where did 'Ufayr go?
The questioner : It is now in the narration of Ibn Abbas, may Allah reward you.
The Shaykh : No, you contradicted what we did a moment ago, or is it a second virtue according to the professor's method here: what; returning, meaning?
The questioner : Returning to the truth, yes.
The Shaykh : Good, what about the hadith of Ibn Abbas?
The questioner : The hadith of Ibn Abbas regarding His saying - Glorified and Exalted is He - :[Al-Hajj 22:29], he said: al-tafth: shaving the head, trimming the mustache, plucking the armpits, shaving the pubic hair, cutting the nails, trimming the sideburns, and stoning the pillars, and so on.
The Shaykh: All right.
The questioner : Then - also - from Mujahid, he says the same thing.
The Shaykh : One, one.
The questioner: Yes.
The Shaykh : What is the chain of this athar?
The questioner : This is correct.
The Shaykh : Who narrated it?
The questioner : Al-Tabari narrated it in his "Tafsir".
The Shaykh : Yes.
The questioner : And Sa'id ibn Mansur - also - in his "Tafsir" through the route of Hushaym, he told us: 'Abd al-Malik ibn Abi Sulayman.
The Shaykh : Through whom?
The questioner : 'Abd al-Malik ibn Abi Sulayman.
Abu Malik: Hushaym, Hushaym.
The questioner : Hushaym first.
The Shaykh : Through the route of Hushaym.
The questioner : Hushaym, yes.
The Shaykh : Then?
The questioner : He told us: 'Abd al-Malik ibn Abi Sulayman.
The Shaykh : Yes.
The questioner : And he is an imam, from Ata, from Ibn Abbas.
The Shaykh : Yes.
The questioner: Yes.
The Shaykh: All right.
The questioner : So the hadith is valid.
The Shaykh : The athar.
The questioner : Or the athar is valid.
The Shaykh : Ah, okay.
The questioner : And "Muhammad ibn Ka'b al-Qurazi" said the interpretation of this verse is also: and trimming the sideburns.
The Shaykh: All right.
The questioner: Yes.
The Shaykh: Good.
The questioner : So here, it seems they agree.
The Shaykh : With Mujahid.
The questioner : Mujahid.
The Shaykh: All right.
The questioner: Yes.
The Shaykh : Anyone else? What is this condition? The second one.
The questioner : The second one.
The Shaykh : We gave the third one.
The questioner : If he named the one from whom he transmitted, he named a trustworthy one.
The Shaykh : Yes.
The questioner : And it seems, meaning, he does not narrate except from a trustworthy one.
The Shaykh : Yes, is this condition present?
The questioner: No.
The Shaykh : Is it not present?
The questioner: Yes.
The Shaykh : Good; the fourth?
The questioner : That one of the following be added to these three conditions.
The Shaykh : Good; and what is it?
The questioner : That the hadith be narrated from another route with a complete chain (musnad).
The Shaykh : And this is missing for us.
The questioner : It was not stipulated in terms of validity or weakness.
The Shaykh : How was it not stipulated?
The questioner : Meaning, that the hadith be narrated from another route with a complete chain, and it has been narrated with a complete chain, but with a weak chain, whereas here in this condition, weakness or validity was not stipulated.
The Shaykh : You keep saying: but with a weak chain.
The questioner : Very, very weak.
The Shaykh : That is enough... Good.
The questioner : The second condition.
The Shaykh : No, we have not finished with the first one yet.
The questioner : No, this is not...
Abu Malik: By Allah - our Shaykh - in that case, I mean, I was being sincere to Abu Faisal.
The Shaykh : Without a doubt, and you are not insincere...
The questioner : This, it is not, meaning...
The Shaykh : No, but I am emphasizing the advice that no matter how beneficial this message is, and after its refinement, and so on, it will not be of benefit unless he acts upon the Sunnah.
The questioner : No, no, we will act upon it, if Allah wills.
The Shaykh : Do not say: I am not convinced!
Abu Malik: I - our Shaykh - I was, I now drew his attention to something he did not have.
The questioner: Yes.
Abu Malik: It was more abundant.
The Shaykh : Strange.
Abu Malik: Yes, it was to...
The questioner : When I started the message, the brother "Sa'd al-Humaydi" said the same thing to me. I said: If Allah wills... but it is, meaning, glory be to Allah! So when we came to Jordan.
The Shaykh : "And strive against the self and Satan, and disobey them *** And if they offer you sincere advice, then suspect it."
The questioner : I now have questions in my mind; is the hadith, is trimming the beard, is shaving the beard from the major sins or from the minor sins? Then is trimming the beard from the major sins or from the minor sins? And so on with some questions, when we finish this, I want, meaning...
Abu Malik: We have finished, I think, with this issue.
The Shaykh : ... .
Another questioner : It seems - our Shaykh - that it is...
The Shaykh : He is not finished.
Another questioner : Meaning, the, the athar, the hadith, is it?
The questioner : By Allah, I want to give it to the Shaykh to look into it, meaning.
Abu Malik: No, meaning the condition.
The questioner : Just this mursal, it is not, meaning, the actions of the Companions - also -; do the actions of the Companions not strengthen this mursal? Suppose that no complete chain came to us, the complete chains are all very weak.
The Shaykh : How, my brother... Do you know by what we issue fatwas?
The questioner: Yes.
The Shaykh : We issue fatwas based on the athar of Ibn Umar and the athar of Abu Hurayrah, and both of them narrated the athar regarding leaving the beard as it is from the Messenger of Allah - peace and blessings be upon him - , and both of them saw the Messenger of Allah - peace and blessings be upon him - and imitated him, especially the first of them, who is Ibn Umar ibn al-Khattab, who was known for his strictness in emulating the attribute of the Messenger.
Abu Malik: Emulating, Abdullah ibn Umar.
The Shaykh : Abdullah ibn Umar, yes, to the point of exaggeration that his father, Umar ibn al-Khattab, did not approve of; so it is not conceivable for this noble Companion to see the Messenger let his beard hang naturally and in its natural state, and then he trims what exceeds a fistful.
The questioner : Yes, may Allah reward you with good.
The Shaykh : This is sufficient for us, so if it is added, be patient, if it is added to that an athar from Mujahid that is valid, and I have in my mind other athars recorded in some marginal notes or comments, if you went back - for example - to "Musannaf Ibn Abi Shaybah".
The questioner : I went back.
The Shaykh : You went back?
The questioner : I say: this mursal, I now; meaning the athars coming from the Messenger.
The Shaykh : ... .
The questioner : Excuse me, now this is from the marfu', and now I have the mawquf, and I have the athars, I have from the Companions about four or five, and from the Tabi'un about ten of the Tabi'un said this, it exists, I now this chapter is the marfu' athars to the Messenger of Allah - peace and blessings be upon him - .
The Shaykh : Yes, I do not like this heat for anyone.
The questioner : May Allah reward you with good.
The Shaykh : The heat in research.
The questioner : Yes, no, no, it is not heat.
The Shaykh : You cannot, no, I will look for you now.
The questioner: Yes.
The Shaykh : Because you were trying to strengthen the mursal hadith of Mujahid.
The questioner: Yes.
The Shaykh : I am drawing your attention to the fact that there is the action of Ibn Umar and Abu Hurayrah, so if the athar of Mujahid is added to these two athars, does the mursal of Mujahid not get strengthened by them?
Abu Malik: ...
The Shaykh : It does not need a question, so our research now was about this mursal from Mujahid.
The questioner: Yes.
The Shaykh : It is strengthened by the action of Abu Hurayrah, by the action of Ibn Umar, and by the actions of other Salaf mentioned in Ibn Abi Shaybah, and I also wanted to draw your attention to "Shu'ab al-Iman" by al-Bayhaqi, did you go back to it?
The questioner: Yes.
The Shaykh: All right.
The questioner: Yes.
The Shaykh : What did you quote from it?
The questioner : "Shu'ab al-Iman" in some of the athars.
The Shaykh : Yes - for example - ?
The questioner : It is the hadith of Jabir ibn Abdullah, he said: The Prophet - peace and blessings be upon him - saw, al-Bayhaqi narrated it in "Shu'ab al-Iman": .
The Shaykh : I am in what you are saying about athars.
The questioner : Yes, that is right.
The Shaykh : I am telling you: hurry; you will tell me: no.
The questioner : I want, I mean, just because of the time, by Allah.
The Shaykh : Do not hurry, do not hurry.
Abu Malik: Then - our Shaykh - it is regarding the hadith, the hadith.
The questioner : It is Mujahid.
Abu Malik: Mujahid’s hadith, good; it is the actual hadith of Mujahid, meaning there is no contradiction between it and what ... .
The Shaykh: No, there is no contradiction in it, but he wants to research, he wants to support it.
The questioner: He is now, meaning the Shaykh – may Allah reward him with good – is citing, or quoting, the Shaykh’s reference to the action of Ibn ‘Umar and the action of Abu Hurayrah, and what might contradict it, so I say now we have a mursal report from the Messenger – (peace and blessings be upon him) – who ordered this, this is what I mean, the Messenger – (peace and blessings be upon him) – himself ordered this.
Abu Malik: ...
The questioner: ... Yes, well done, Shaykh, this is one ... a hadith about “Ibrahim ibn Yazid al-Nakha’i” and the athar says: “They would shave their beards and take from their sideburns.” Correct, it was narrated by Ibn Abi Shaybah and narrated by al-Bayhaqi in “Shu‘ab al-Iman,” but it came: “and they clean them” instead of: “and they shave them,” and the correct one is “and they shave them” as in “Gharib al-Hadith” by al-Harawi, this is what I referred to, and this is a doctoral thesis we have that was verified.
The Shaykh: The correct wording? What is the correct wording?
The questioner: They would shave them.
The Shaykh : Yes.
The questioner: They shave them, or they trim them, they trim them.
The Shaykh: What is “they trim them”?
The questioner: It came from “Ibrahim al-Nakha’i”: “They liked the battn and taking from the sideburns.”
The Shaykh: All right.
The questioner: It was narrated by al-Sarraj in “al-Dala’il” through al-Humaydi from Sufyan, and it was narrated by al-Harawi in “Gharib al-Hadith” – also – that he would battn his beard; as if he takes from its inner part.
The Shaykh : ... .
The questioner: Yes.
The Shaykh: Good; did you refer to “Shu‘ab al-Iman” directly?
The questioner: Yes, “Shu‘ab al-Iman.”
The Shaykh: What is its wording?
The questioner: They clean them.
The Shaykh: They clean them.
The questioner: Yes.
The Shaykh: And take from the sideburns?
The questioner: Yes.
The Shaykh: Good; here now, what does this athar of al-Bayhaqi benefit us? Who were the ones who did this?
The questioner: They were, “Ibrahim al-Nakha’i.”
The Shaykh: Here, you want to make a note.
The questioner: Yes.
The Shaykh: Because he either means the Tabi‘un or he means the Companions.
The questioner: Yes.
The Shaykh: So if he means the Companions, it is stronger for you than if he meant the Tabi‘un, so it is.
The questioner : Peace and mercy of Allah be upon you.
The Shaykh : And upon you be peace, and the mercy of Allah and His blessings.
Yazid ibn Ibrahim.
The questioner: Saw Aisha in a dream.
The Shaykh: Ah, Yazid ibn Ibrahim’s most narrations are from the Tabi‘un.
Another questioner : May Allah reward you.
The Shaykh : Welcome.
Another questioner : How is the Shaykh?
The Shaykh: Welcome, how are you?
The questioner : May Allah grant you health.
The Shaykh : May Allah grant you health.
Another questioner: Welcome, you are welcome.
The Shaykh : Welcome.
The questioner: Welcome, you are welcome, may Allah give you health.
The Shaykh: The important thing is that we, in brief and summary, this mursal hadith of Mujahid is strengthened by what was mentioned earlier, but I have something in my mind, so I do not know if this passed by you or I am mistaken or forgetting, that Mujahid used to do this, did it pass by you or not? And perhaps it is found in “Tafsir Ibn Jarir al-Tabari.”
The questioner: Mujahid came in his statement regarding:[Al-Hajj 22:29] He said: Shaving the head, shaving the pubic hair, and cutting the beard.
The Shaykh : That is it.
The questioner : Yes.
The Shaykh : That is it.
The questioner: Yes, in al-Tabari.
The Shaykh : So then.
The questioner: Yes.
The Shaykh: So this is marfu‘, supported by the action of the one who raised it or the one who mursal it, this is strong.
The questioner: This is what I want; meaning, does it get strengthened? Good, Shaykh.
Abu Malik: ... the Shaykh completes.
The Shaykh: No, I am finished, but do you not want to leave the turn to someone else?
The questioner: Yes, so that we finish, and this tape will be good for the ... .
The Shaykh: Go ahead.
The questioner: Yes.
The Shaykh : Now we want to look into what strengthens this mursal based on the hadith rules; is that not so?
The questioner: Yes.
The Shaykh : Good. Now remind us of the rules you referred to; number one, two, three, you mentioned four, I think.
The questioner : Yes, and these are the four conditions set by Imam al-Shafi'i: that the mursal be from the senior Tabi'un, and Mujahid is such. If the trustworthy memorizers did not contradict him, and if he named the one from whom he transmitted, he named a trustworthy one; meaning, if asked, he would say: so-and-so; and he would be trustworthy.
The Shaykh: All right.
The questioner : And that one of the following be added to these three conditions.
The Shaykh : One by one, we need to know now.
The questioner : Ah, ah.
The Shaykh : We just passed through these conditions a moment ago.
The questioner: Yes.
The Shaykh : Now we need to see which of them is suitable, if any, to strengthen this mursal.
The questioner: Yes.
The Shaykh : Now, is the first one suitable?
The questioner : Yes, it is suitable. Mujahid is a student of Ibn Abbas. He is from the third generation and died in the year 201, 202, 203, or 204, and he was eighty-three years old.
The Shaykh : Good; do you understand from these conditions that each condition alone suffices to strengthen the mursal, or must they all be present together?
The questioner : No, they must be present together.
The Shaykh : Good, bring the second condition.
The questioner : If the trustworthy memorizers did not contradict him.
The Shaykh : Good; does this condition fit?
Abu Malik: Where did 'Ufayr go?
The questioner : It is now in the narration of Ibn Abbas, may Allah reward you.
The Shaykh : No, you contradicted what we did a moment ago, or is it a second virtue according to the professor's method here: what; returning, meaning?
The questioner : Returning to the truth, yes.
The Shaykh : Good, what about the hadith of Ibn Abbas?
The questioner : The hadith of Ibn Abbas regarding His saying - Glorified and Exalted is He - :
Then let them end their untidiness
ثُمَّ لْيَقْضُوا تَفَثَهُمْThe Shaykh: All right.
The questioner : Then - also - from Mujahid, he says the same thing.
The Shaykh : One, one.
The questioner: Yes.
The Shaykh : What is the chain of this athar?
The questioner : This is correct.
The Shaykh : Who narrated it?
The questioner : Al-Tabari narrated it in his "Tafsir".
The Shaykh : Yes.
The questioner : And Sa'id ibn Mansur - also - in his "Tafsir" through the route of Hushaym, he told us: 'Abd al-Malik ibn Abi Sulayman.
The Shaykh : Through whom?
The questioner : 'Abd al-Malik ibn Abi Sulayman.
Abu Malik: Hushaym, Hushaym.
The questioner : Hushaym first.
The Shaykh : Through the route of Hushaym.
The questioner : Hushaym, yes.
The Shaykh : Then?
The questioner : He told us: 'Abd al-Malik ibn Abi Sulayman.
The Shaykh : Yes.
The questioner : And he is an imam, from Ata, from Ibn Abbas.
The Shaykh : Yes.
The questioner: Yes.
The Shaykh: All right.
The questioner : So the hadith is valid.
The Shaykh : The athar.
The questioner : Or the athar is valid.
The Shaykh : Ah, okay.
The questioner : And "Muhammad ibn Ka'b al-Qurazi" said the interpretation of this verse is also: and trimming the sideburns.
The Shaykh: All right.
The questioner: Yes.
The Shaykh: Good.
The questioner : So here, it seems they agree.
The Shaykh : With Mujahid.
The questioner : Mujahid.
The Shaykh: All right.
The questioner: Yes.
The Shaykh : Anyone else? What is this condition? The second one.
The questioner : The second one.
The Shaykh : We gave the third one.
The questioner : If he named the one from whom he transmitted, he named a trustworthy one.
The Shaykh : Yes.
The questioner : And it seems, meaning, he does not narrate except from a trustworthy one.
The Shaykh : Yes, is this condition present?
The questioner: No.
The Shaykh : Is it not present?
The questioner: Yes.
The Shaykh : Good; the fourth?
The questioner : That one of the following be added to these three conditions.
The Shaykh : Good; and what is it?
The questioner : That the hadith be narrated from another route with a complete chain (musnad).
The Shaykh : And this is missing for us.
The questioner : It was not stipulated in terms of validity or weakness.
The Shaykh : How was it not stipulated?
The questioner : Meaning, that the hadith be narrated from another route with a complete chain, and it has been narrated with a complete chain, but with a weak chain, whereas here in this condition, weakness or validity was not stipulated.
The Shaykh : You keep saying: but with a weak chain.
The questioner : Very, very weak.
The Shaykh : That is enough... Good.
The questioner : The second condition.
The Shaykh : No, we have not finished with the first one yet.
The questioner : No, this is not...
Abu Malik: By Allah - our Shaykh - in that case, I mean, I was being sincere to Abu Faisal.
The Shaykh : Without a doubt, and you are not insincere...
The questioner : This, it is not, meaning...
The Shaykh : No, but I am emphasizing the advice that no matter how beneficial this message is, and after its refinement, and so on, it will not be of benefit unless he acts upon the Sunnah.
The questioner : No, no, we will act upon it, if Allah wills.
The Shaykh : Do not say: I am not convinced!
Abu Malik: I - our Shaykh - I was, I now drew his attention to something he did not have.
The questioner: Yes.
Abu Malik: It was more abundant.
The Shaykh : Strange.
Abu Malik: Yes, it was to...
The questioner : When I started the message, the brother "Sa'd al-Humaydi" said the same thing to me. I said: If Allah wills... but it is, meaning, glory be to Allah! So when we came to Jordan.
The Shaykh : "And strive against the self and Satan, and disobey them *** And if they offer you sincere advice, then suspect it."
The questioner : I now have questions in my mind; is the hadith, is trimming the beard, is shaving the beard from the major sins or from the minor sins? Then is trimming the beard from the major sins or from the minor sins? And so on with some questions, when we finish this, I want, meaning...
Abu Malik: We have finished, I think, with this issue.
The Shaykh : ... .
Another questioner : It seems - our Shaykh - that it is...
The Shaykh : He is not finished.
Another questioner : Meaning, the, the athar, the hadith, is it?
The questioner : By Allah, I want to give it to the Shaykh to look into it, meaning.
Abu Malik: No, meaning the condition.
The questioner : Just this mursal, it is not, meaning, the actions of the Companions - also -; do the actions of the Companions not strengthen this mursal? Suppose that no complete chain came to us, the complete chains are all very weak.
The Shaykh : How, my brother... Do you know by what we issue fatwas?
The questioner: Yes.
The Shaykh : We issue fatwas based on the athar of Ibn Umar and the athar of Abu Hurayrah, and both of them narrated the athar regarding leaving the beard as it is from the Messenger of Allah - peace and blessings be upon him - , and both of them saw the Messenger of Allah - peace and blessings be upon him - and imitated him, especially the first of them, who is Ibn Umar ibn al-Khattab, who was known for his strictness in emulating the attribute of the Messenger.
Abu Malik: Emulating, Abdullah ibn Umar.
The Shaykh : Abdullah ibn Umar, yes, to the point of exaggeration that his father, Umar ibn al-Khattab, did not approve of; so it is not conceivable for this noble Companion to see the Messenger let his beard hang naturally and in its natural state, and then he trims what exceeds a fistful.
The questioner : Yes, may Allah reward you with good.
The Shaykh : This is sufficient for us, so if it is added, be patient, if it is added to that an athar from Mujahid that is valid, and I have in my mind other athars recorded in some marginal notes or comments, if you went back - for example - to "Musannaf Ibn Abi Shaybah".
The questioner : I went back.
The Shaykh : You went back?
The questioner : I say: this mursal, I now; meaning the athars coming from the Messenger.
The Shaykh : ... .
The questioner : Excuse me, now this is from the marfu', and now I have the mawquf, and I have the athars, I have from the Companions about four or five, and from the Tabi'un about ten of the Tabi'un said this, it exists, I now this chapter is the marfu' athars to the Messenger of Allah - peace and blessings be upon him - .
The Shaykh : Yes, I do not like this heat for anyone.
The questioner : May Allah reward you with good.
The Shaykh : The heat in research.
The questioner : Yes, no, no, it is not heat.
The Shaykh : You cannot, no, I will look for you now.
The questioner: Yes.
The Shaykh : Because you were trying to strengthen the mursal hadith of Mujahid.
The questioner: Yes.
The Shaykh : I am drawing your attention to the fact that there is the action of Ibn Umar and Abu Hurayrah, so if the athar of Mujahid is added to these two athars, does the mursal of Mujahid not get strengthened by them?
Abu Malik: ...
The Shaykh : It does not need a question, so our research now was about this mursal from Mujahid.
The questioner: Yes.
The Shaykh : It is strengthened by the action of Abu Hurayrah, by the action of Ibn Umar, and by the actions of other Salaf mentioned in Ibn Abi Shaybah, and I also wanted to draw your attention to "Shu'ab al-Iman" by al-Bayhaqi, did you go back to it?
The questioner: Yes.
The Shaykh: All right.
The questioner: Yes.
The Shaykh : What did you quote from it?
The questioner : "Shu'ab al-Iman" in some of the athars.
The Shaykh : Yes - for example - ?
The questioner : It is the hadith of Jabir ibn Abdullah, he said: The Prophet - peace and blessings be upon him - saw, al-Bayhaqi narrated it in "Shu'ab al-Iman":
Be kind to your hair or shave it
أحسِنْ إلى شعرك أو احلِقْهThe Shaykh : I am in what you are saying about athars.
The questioner : Yes, that is right.
The Shaykh : I am telling you: hurry; you will tell me: no.
The questioner : I want, I mean, just because of the time, by Allah.
The Shaykh : Do not hurry, do not hurry.
Abu Malik: Then - our Shaykh - it is regarding the hadith, the hadith.
The questioner : It is Mujahid.
Abu Malik: Mujahid’s hadith, good; it is the actual hadith of Mujahid, meaning there is no contradiction between it and what ... .
The Shaykh: No, there is no contradiction in it, but he wants to research, he wants to support it.
The questioner: He is now, meaning the Shaykh – may Allah reward him with good – is citing, or quoting, the Shaykh’s reference to the action of Ibn ‘Umar and the action of Abu Hurayrah, and what might contradict it, so I say now we have a mursal report from the Messenger – (peace and blessings be upon him) – who ordered this, this is what I mean, the Messenger – (peace and blessings be upon him) – himself ordered this.
Abu Malik: ...
The questioner: ... Yes, well done, Shaykh, this is one ... a hadith about “Ibrahim ibn Yazid al-Nakha’i” and the athar says: “They would shave their beards and take from their sideburns.” Correct, it was narrated by Ibn Abi Shaybah and narrated by al-Bayhaqi in “Shu‘ab al-Iman,” but it came: “and they clean them” instead of: “and they shave them,” and the correct one is “and they shave them” as in “Gharib al-Hadith” by al-Harawi, this is what I referred to, and this is a doctoral thesis we have that was verified.
The Shaykh: The correct wording? What is the correct wording?
The questioner: They would shave them.
The Shaykh : Yes.
The questioner: They shave them, or they trim them, they trim them.
The Shaykh: What is “they trim them”?
The questioner: It came from “Ibrahim al-Nakha’i”: “They liked the battn and taking from the sideburns.”
The Shaykh: All right.
The questioner: It was narrated by al-Sarraj in “al-Dala’il” through al-Humaydi from Sufyan, and it was narrated by al-Harawi in “Gharib al-Hadith” – also – that he would battn his beard; as if he takes from its inner part.
The Shaykh : ... .
The questioner: Yes.
The Shaykh: Good; did you refer to “Shu‘ab al-Iman” directly?
The questioner: Yes, “Shu‘ab al-Iman.”
The Shaykh: What is its wording?
The questioner: They clean them.
The Shaykh: They clean them.
The questioner: Yes.
The Shaykh: And take from the sideburns?
The questioner: Yes.
The Shaykh: Good; here now, what does this athar of al-Bayhaqi benefit us? Who were the ones who did this?
The questioner: They were, “Ibrahim al-Nakha’i.”
The Shaykh: Here, you want to make a note.
The questioner: Yes.
The Shaykh: Because he either means the Tabi‘un or he means the Companions.
The questioner: Yes.
The Shaykh: So if he means the Companions, it is stronger for you than if he meant the Tabi‘un, so it is.
The questioner : Peace and mercy of Allah be upon you.
The Shaykh : And upon you be peace, and the mercy of Allah and His blessings.
Yazid ibn Ibrahim.
The questioner: Saw Aisha in a dream.
The Shaykh: Ah, Yazid ibn Ibrahim’s most narrations are from the Tabi‘un.
Another questioner : May Allah reward you.
The Shaykh : Welcome.
Another questioner : How is the Shaykh?
The Shaykh: Welcome, how are you?
The questioner : May Allah grant you health.
The Shaykh : May Allah grant you health.
Another questioner: Welcome, you are welcome.
The Shaykh : Welcome.
The questioner: Welcome, you are welcome, may Allah give you health.
The Shaykh: The important thing is that we, in brief and summary, this mursal hadith of Mujahid is strengthened by what was mentioned earlier, but I have something in my mind, so I do not know if this passed by you or I am mistaken or forgetting, that Mujahid used to do this, did it pass by you or not? And perhaps it is found in “Tafsir Ibn Jarir al-Tabari.”
The questioner: Mujahid came in his statement regarding:
Then let them end their untidiness
ثُمَّ لْيَقْضُوا تَفَثَهُمْThe Shaykh : That is it.
The questioner : Yes.
The Shaykh : That is it.
The questioner: Yes, in al-Tabari.
The Shaykh : So then.
The questioner: Yes.
The Shaykh: So this is marfu‘, supported by the action of the one who raised it or the one who mursal it, this is strong.
The questioner: This is what I want; meaning, does it get strengthened? Good, Shaykh.
Abu Malik: ... the Shaykh completes.
The Shaykh: No, I am finished, but do you not want to leave the turn to someone else?
The questioner: Yes, so that we finish, and this tape will be good for the ... .
The Shaykh: Go ahead.
Source
www.al-albany.com
The Arabic text is copied verbatim from the original source, without any edits.