The discussion regarding trimming the beard.

The Shaykh: ThisThe Shaykh : He wants to add other arguments regarding the beard, and I do not see...The Shaykh : Fine, he is asking for such arguments because they are not sufficient. Here, the author of Ibn Abi Shaybah, through his chain from Mansur, said: I heard Ata ibn Abi Rabah say, "They loved to let the beard grow, except in Hajj or 'Umrah, and Ibrahim used to trim the sides of his beard." This is the Ibrahim we mentioned earlier, ibn Yazid al-Nakha'i, a student of Ibn Mas'ud (may Allah be pleased with him). Here I have a personal note, of course. And from Ibn Abbas in the interpretation of "trimming the sides." Al-Muhammali narrated it in "Al-Amali," and al-Tabari in "His Tafsir." Among the curiosities is what came in the biography of Majlad ibn Sa'id: it was said to Khalid ibn Abdullah al-Tahan, "You entered Kufa and wrote from the people of Kufa, but we did not write from Khalid." He said, "Because he had a long beard." Ibn Adi narrated it, and al-Dhahabi mentioned it in "Al-Mizan" and "Al-Sirah" as a Muslim, meaning he rejects this narrator and belittles him because of the length of his beard.

The questioner: Yes, because those who advocate letting the beard grow say that 'Umar interpreted the saying of Allah the Exalted.

The Shaykh: 'Umar or Ibn 'Umar?

The questioner: Ibn 'Umar interpreted the saying of Allah the Exalted in Hajj, so he did that. As for the hadith, it is general, and this is an interpretation of this verse. Are the scholars of knowledge, who are pointed to by the index finger, called innovators?

The Shaykh: Are they Salafis?

The questioner: Yes, Salafis.

The Shaykh: In speech or in action?

The questioner: In speech and in action.

The Shaykh: And did the Salaf do what they say?

The questioner: If you want me to mention it.

The Shaykh: No, no, answer me, but I am telling you that you must answer. I asked you, in speech and in action? You said, in speech and in action. Is what they did from the actions of the Salaf?

The questioner: What did they do?

The Shaykh: No, didn't I say that some of them say that Ibn 'Umar interpreted, and the hadith is general? Okay, although I answered you about all of this, I know from experience that it is difficult to change people's opinions in one session, or even in several sessions. Take me gently, do not rush me.

The questioner: The person was hasty.

The Shaykh: You ignored all the speech I presented earlier, and I am telling you this is not a research style at all. You ignored the action of Abu Hurayrah and the reports I mentioned and read to you lastly from al-Tabari's Tafsir and from Ibn Abi Shaybah, and so on. And I forgot to mention to you that the Imam of the Sunnah, Imam Ahmad, takes what Ibn 'Umar and Abu Hurayrah did. All of this went down the drain because you focused on the action of Ibn 'Umar and quoted from those who said this was an interpretation by Ibn 'Umar, meaning we are not obligated to follow his interpretation. Okay, you are not obligated to follow the action of Abu Hurayrah, or the action of the other Salaf, or the action of the Imam of the Sunnah, Imam Ahmad. They might say, "If we are not obligated, then what are they obligated to? To follow their own opinion?" Allahu Akbar. And I say, what? To follow their own opinion and their understanding of the hadith? Okay, this was answered before. Their understanding, or the understanding of the Salaf?

The questioner: That we say about this man, he is a scholar and an innovator.

The Shaykh: No, that is a second issue. No, no, my brother, the issue is not verbal, the issue is practical. We said, or did we not say, what matters to us? It matters to us that they are upright practically. If I told you they are Salafis, I said yes. Did I say in speech and in action? I said yes. I said lastly, and you did not take the answer, and I want to circle around it. Their action, is it the action of the Salaf? Give me the answer, then we return to whether this is an innovation or not. That is a third issue, because it is a verbal expression. But answer me: is their action from the action of the Salaf?

The questioner: I say.

The Shaykh: No, do not say. Say yes or no? Then say what you want, give a lecture, this is an hour. Say yes, say no, and talk as you wish. But you are losing me the answer, you are giving a lecture, then we return. Where is the answer? There is no answer.

The questioner: Okay, if we say their action is not that of the Salaf.

The Shaykh: Why did you use "if"? If you open the door to Satan.

The questioner: Even if we do not judge them with anything, they are not present, they give us the answer. I say about them, and you know them and respect them, and we consider them to be on good, Your Eminence.The Shaykh : When Abdul Aziz ibn Baz sees trimming the beard as not permissible and says Ibn 'Umar interpreted, do we say about him, is he an innovator?

The Shaykh: I say he erred.

The questioner : Well done.

The Shaykh: What is the difference?

The questioner: There is a difference.

The Shaykh: There is no difference, but you felt what you did, you lost the answer to your question, see how.

The questioner: Their action is not that of the Salaf, meaning.

The Shaykh: Their action is the action of the Salaf?

The questioner: Apparently, no.

The Shaykh: Look, he is putting a stick in the wheel, may Allah guide you, do not defend people.The Shaykh : Ibn Baz is a scholar and a virtuous man, and Allah benefited the Ummah through him, and we shared with him in the call and in teaching, and so on. I know people by this, but we do not worship people, absolutely, and we do not estimate people except by the measure of their correctness and their errors. And as the Imam of the City of Migration said, "None of us is one who is not refuted or refuted." I said in my time, in my thesis "The Description of the Prophet's Prayer," that the position of the hands after raising the head from bowing is an innovation. I said this thirty years ago, and I still say it. But this does not mean that the one who does that is an innovator if he did it through ijtihad. Therefore, your question is not valid. Rather, these questions of yours circle around. Do not hold me to this, for religion is advice. Estimating people is not done this way, Professor. Estimating people is done by knowing the knowledge they present to the Ummah and distinguishing their correctness from their errors. So you are now discussing me verbally, and we agreed to say this is an error, but you did not agree with me to say this is an innovation. I see no difference between this and that. I do not say about the one who places his hands in this position, which I called an innovation, that he is an innovator if he is a scholar. Rather, I sometimes prayed behindThe Shaykh : Ibn Baz and did as he did, following his saying, peace and blessings be upon him, If it were someone else who did this, I would not do it, because he is an ignorant man. But this man is a scholar, so I estimate him with a difference, as Allah the Exalted said, But even so, I do not say thatThe Shaykh : he is correct in saying that this is a Sunnah, because I say we are Salafis, and when we belong to the Salaf, this has a price, Shaykh Zayn. The price is that we verify our belonging to the Salaf, not just a claim. Look at those who came out with the group of Takfir and so on, and they all changed, they all claim to be Salafis, but they went out from the Salaf. Therefore, we should take a lesson from others. We do not impose our understandings on the understanding of some texts, and we do not turn away, absolutely, from the understanding of the righteous Salaf. What does it mean when we say the Qur'an and the Sunnah and the methodology of the righteous Salaf? If we, in some practical issues, do not return to the righteous Salaf in them. The conclusion is that letting the beard grow absolutely is a Khalafi understanding. I called it an error, I called it an innovation. The matter is the same for me, but I estimate the scholars: if one of them did it through ijtihad, he is rewarded. I do not call him an innovator. But the ruling is that this is an innovation because it is contrary to what the righteous Salaf were upon. Lengthening the beard: I saw some pictures of a Chinese man dragging his beard on the ground, and this is possible, because I saw a picture of yours, a picture of them placing him on a wall four meters high, his tail touching the ground. Allah the Exalted creates what He wills, as He the Exalted said, .