Bismillah al-Rahman al-Rahim
LA BARBE ET LES CHEVEUX NOBLES DU SAINT PROPHÈTE
Que la bénédiction et le Salut d'Allah soient sur lui, sa famille et ses compagnons.
La Barbe Noble
Les adjectifs utilisés par rapport à la barbe noble dans les récits authentiques des attributs prophétiques sont?ample/full/plenteous? (kathîr) ?large/heavy? (dakhm) , et?great/very grand? (?azîm) . (kathth) est également utilisé mais semble de moins de fiabilité établie. (?arîda) n'est pas utilisé dans le hadith mais comme lustre par un disciple contemporain.
L'évidence la plus authentique? le hadith de Jabir dans les musulmans et l'Ahmad? énonce simplement une pleine barbe (de kathîr ).
Suivre les récits qui mentionnent la barbe noble:
1. Dans des musulmans de Sahih d'ibn Samura de Jabir? Allah soit bien-heureux avec lui?:
Al-lihyati de sha?ri de kathîra de kâna de Wa = et lui? Allah le bénissent et saluent? a eu une barbe d'ample/full.
2. Des mots plus attrayants sont probablement celui du récit d'Imam Ahmad?s de Jabir du même hadith dans le Musnad avec deux chaînes:
Wal-lihyati d'Al-sha?ri de kathîra de kâna de Wa = et lui? Allah le bénissent et saluent? a eu des cheveux abondants et une barbe d'ample/full.
?Thick? est-elle une traduction acceptable bien que?ample? semble plus précis afin de laisser?thick-barbu? pour Al-lihya de?kathth? qui se produit quand la barbe est mentionnée spécifiquement dans certains récits, par exemple le hadith du Khariji qui a insulté le prophète? Allah le bénissent et saluent? dans le récit d'Abu Sa?id al-Khudri dans le Sahihayn et le Sunan . Et aussi:
3. Dans Sunan al-Nasa?i d'al-Bara? ibn?Azib? Allah soit bien-heureux avec lui? avec une chaîne des narrateurs dignes de confiance ( de thiqa):
prophète de?The? Allah le bénissent et saluent? était un homme large-épaulé de la construction de proportionate/medium, épais-barbu (Al-lihya de kathth) avec un teint rougeâtre (humratun de ta?lûhu) , ses longs cheveux atteignant aux earlobes. Je l'ai vu [ ainsi ], portant un tunic rouge et n'ai jamais vu n'importe qui plus beau?
Dans aucun des autres wordings de ce récit d'al-Bara? dans le Sahihayn , le Sunan , et le Musnad d'Ahmad comprenant al-Nasa?i?s possèdent trois versions supplémentaires? les mots sont-ils Al-lihya de?kathth? mentionné. Ce doit donc probablement être un shâdhdh ? anormal? mots.
Note de Nice: Al-Bukhari et Ahmad associent que le Tabi?i Abu Ishaq al-Hamadani a indiqué qu'il a entendu al-Bara? relatez cette description beaucoup de fois, mais toujours avec un sourire sur son visage.
4. Dans Ahmad?s Musnad , avec trois chaînes de l'ibn?Ali de Muhammad de?Ali? Allah soit bien-heureux avec lui?:
prophète de?The? Allah le bénissent et saluent? a eu une grande tête (Al-ra?s de dakhm) avec les yeux très grands (Al-?aynayn de?azîm) , longs cils (hadib al-ashfâr/al-shifâr) , et des yeux avec le rouge dans eux (bihumratin de mushrab al-?ayni/al-?aynayn) , il était épais-barbu (Al-lihya de kathth) et de teint (azhar) rose. Il a marché vivement, comme si en bas d'une pente. Toutes les fois qu'il a tourné [ au regard ], il a tourné avec son corps entier. Il a eu les mains et les pieds fins?
Ces trois chaînes contiennent l'ibn?Aqil de Muhammad d'ibn de?Abd Allah qui est da?îf (faible) comme dans Tahrir Taqrib al-Tahdhib (2:264 # 3592).
La mention des yeux rouges est anormale (shâdhdh) , depuis (1) tous les récits autres que la couleur d'attribut d'Ibn?Aqil?s au face/skin, pas les yeux, et (2) le prophète? Allah le bénissent et saluent? est ailleurs décrit comme Al-?aynayn d'ad?aj : les yeux de?His étaient noirs comme jais? Les yeux très grands sont confirmés dans un autre récit avec les limites ashkal / Al-?aynayn ashhal :
5. Dans Ahmad?s Musnad , avec deux autres chaînes de Nafi? ibn Mut?im de Jubayr d'ibn, de?Ali:
prophète de?The? Allah le bénissent et saluent? n'était ni grand ni court. Il a eu une grande tête et la barbe (wal-lihya d'Al-ra?si de dakhmu) , les mains et les pieds fins, son visage ont eu une tonalité rougeâtre (wajhuhu de mushrab humratan) , il ont eu une longue ligne de coffre-à-nombril des cheveux (Al-masruba de tawîl) et des grands joints (karâdîs) . Il a marché vivement, littéralement se penchant en avant comme si allant en descendant. Je n'ai jamais vu n'importe qui comparable avant ou après lui?
Ces chaînes contiennent l'ibn Hurmuz de l'ibn?Abd Allah de??Uthman? = ibn musulman Hurmuz d'ibn de?Uthman qui est da?îf comme dans le Tahrir (2:446 # 4517). [ ce n'est pas Imam Malik?s Shaykh. ]
La tête et la barbe de?large de zeugma? suggère cela par la tête de?large/great? dans les numéros de hadiths 4-5 et 7-8, réellement la tête signifiée de?large est-elle des cheveux? afin de ressembler aux mots du numéro 2 ci-dessus, c.-à-d. cheveux?plentiful et une barbe d'ample/full?
6. Dans Ahmad?s Musnad , avec deux autres chaînes de Nafi? ibn Jubayr, de?Ali avec les wordings respectifs suivants:
Premiers mots: prophète de?The? Allah le bénissent et saluent? était de stature d' imposer vraiment (Al-hâma de?azîm) , loyalement avec une tonalité rougeâtre, avec une barbe très grande (Al-lihya de?azîm) , de grands joints, mains et pieds fins, une longue ligne de coffre-à-nombril des cheveux et les cheveux abondants sur sa tête (Al-ra?si de sha?ri de kathîra) - cheveux onduleux (râjilahu) . Il a marché vivement comme si allant en descendant. Il n'était ni grand ni court. Je n'ai jamais vu n'importe qui comparable avant ou après lui?
Deuxièmes mots: prophète de?The? Allah le bénissent et saluent? étaient de stature véritablement grande (Al-hâma de dakhm) , avec un teint rougeâtre (humratan mushraban) , les mains et les pieds fins, une grande barbe (Al-lihya de dakhm) , une longue ligne de coffre-à-nombril des cheveux, et les grands joints. Il a marché vivement, se penchant en avant. Il n'était ni court ni grand. Je n'ai jamais vu n'importe qui comparable avant ou après lui?
Ces chaînes sont justes ( hasan ) considérant l'ibn?Abd Allah al-Nakha?i de Sharik et l'ibn?Umayr de?Abd al-Malik comme dans le Tahrir .
7. Dans Ahmad?s Musnad , avec une autre chaîne de Nafi? ibn Jubayr, de?Ali:
prophète de?The? Allah le bénissent et saluent? n'était ni court ni grand, il a eu un grand [ de ] onduleux principal [ cheveux ] ( rajilahu d'Al-ra?si de?azîm [ pas râjilahu ]), une grande barbe (Al-lihya de?azîm) , avec un teint rougeâtre (humratan mushraban) , une longue ligne de coffre-à-nombril des cheveux, les joints très grands, et les mains et les pieds fins. Il a marché vivement comme si allant en descendant. Il n'était ni grand ni court. Je n'ai jamais vu n'importe qui comparable avant ou après lui?
Cette chaîne est due simplement acceptable à l'ibn inconnu Su?ayd ou Sa?id de Tabi?i Salih, mais il est utile comme confirmation des autres.
8. Dans Ahmad?s Musnad , avec une autre chaîne de l'ibn?Imran de?Abd Allah, de?Ali, avec les mêmes mots que le numéro 5.
9. Dans Ahmad?s Musnad , al-Tirmidhi?s Shama?il d'Ibn?Abbas? Allah soit bien-heureux avec les deux:
Yazid al-Farisi dit - il était un copyist du Qur?an: J'ai vu le prophète? Allah le bénissent et saluent? dans mon sommeil dans la période d'Ibn?Abbas. J'ai dit Ibn?Abbas, et il a dit: le prophète de?The avait l'habitude de dire: Verily, le shaytan ne peut pas prendre ma similarité, donc celui qui voit que je dans son sommeil m'a vu (vraiment). Pouvez-vous donc décrire pour nous cet homme que vous avez vu?? J'ai dit: j'ai vu un homme de la construction moyenne, est-ce que sa chair était-elle fauve à la foire (Al-bayâd d'ilâ d'asmaru de lahmuhu) , son sourire était belle, ses yeux étaient-ils noirs comme jais, a-t-il eu un visage beau et rond, sa barbe (lihya) est-elle allée d'ici à ici et presque a rempli son coffre supérieur (nahrahu de tamla?u de kâdat) .? Ibn?Abbas a dit: vous vu lui tandis qu'éveillé vous ne pourriez pas l'avoir décrit mieux?
Al-Haythami dans Majma? al-Zawa?id a indiqué: les narrateurs de?Its sont dignes de confiance (thiqât) .? Cependant, Yazid al-Farisi est seulement?passable? (maqbûl) . Sidi?Abd Allah al-Lahji (d. 1410) dit dans son Muntaha nouveau-édité al-Sul (4:339-340), son commentaire sur l'ila Shama?il al-Rasul (scies) d'al-Nabahani?s Wasa?il al-Wusul ? Allah le bénissent et saluent: ici à ici? signifie le?from cette oreille à cette oreille?... le témoin par ceci que sa barbe noble est au loin et très grande (?azîma de?arîdatun) , et lui est une indication de sa longueur? Allah sait mieux, mais à la lumière de la définition du Ba?Alawi Shuyukh?s de la barbe (lihya) selon l'école de Shafi?i? par lequel le lihya soit seulement les cheveux qui croissent sur le menton, tandis que les?âridân sont les côté-cheveux faciaux qui croissent de l'mi-oreille vers le bas au menton? ce semblerait ce?from ici à ici? plutôt moyens à partir du dessus au bas de la menton-barbe, pas la largeur d'oreille-à-oreille; ceci est confirmé par les mots que le?and a presque rempli son coffre supérieur? juste après, qui sont pour l'emphase (ta?kîd) , pas dissimilation (mughâyara) .
Note: Puisque Yazid al-Farisi était un successeur de Bassora qui n'avait jamais vu le prophète? Allah bénissent et saluent h im ?, his narration constitutes a refutation, among other evidence, of those ? such as Mustafa al-Zarqa and his follower Bilal Philips ? who claimed without basis other than their own speculation that the hadiths of the vision of the Prophet ? Allah bless and greet him ? in dream [in the Sahihayn ] applied only to the Muslims who knew his appearance from having seen him while awake, namely, the Companions. Among the non-Companion Salaf related to see the Prophet ? Allah bless and greet him ? in their dream: Sulayman ibn Nu?aym, Nafi? al-Qari? ? one of the Seven canonical readers ? ?Umar ibn ?Abd al-?Aziz, ?Asim ibn Kulayb?s father, Imam Abu al-Hasan al-Ash?ari, and others. See Shaykh ?Isa ibn Mani? al-Himyari?s fatwa, Ru?ya al-Nabi (saws) Haqqun ila Qiyami al-Sa?a (?The Vision of the Prophet ? Allah bless and greet him ? is a True Reality Until the Rising of the Hour?).
10. In al-Tirmidhi?s Sunan from ?Abd Allah ibn ?Amr ibn al-?As:
?The Prophet ? Allah bless and greet him ? used to shorten his beard a little, from its width and length.? Al-Tirmidhi said it is single-chained ( gharîb ) and his chain contains ?Umar ibn Harun who is abandoned as a narrator (matrûk) - although al-Bukhari had a good opinion of him - so the narration is very weak (da?îf jiddan) . However, its contents are confirmed by the practice of the Companions, whom Ibrahim al-Nakha?i said ?used to trim their beards on the sides? as narrated by al-Baghawi in Sharh al-Sunna (12:108-109) specifically Abu Hurayra and Ibn ?Umar ? Allah be well-pleased with all of them ? and before going on Pilgrimage the latter would trim all but a fistful of his beard although he is the one who narrates:
11. The command of the Prophet ? Allah bless and greet him ? in the Sihah , Sunan , and Musnad to ?let beards grow freely?:
?Waffirû / a?fû / a?iffû / arkhû al-lihâ.? Al-Nawawi in Sharh Sahih Muslim understood it in the absolute sense of leaving them in their natural state, while Ibn Hajar in Fath al-Bari said that what was forbidden was to shave them or something like it, as opposed to shortening them. Yet Imam al-Shafi?i finally declared it ?reprehensible? (makrûh) to shave the beards, going back from his previous ruling of ?prohibited? (harâm) and re-interpreting the command to let them grow freely as a sunna i.e. not entailing a sin if not put into practice.
At the very least, the command to let them grow freely is not absolute, but rather conditioned by the criteria of (1) differing from non-Muslims; (2) keeping clean and handsome; and (3) avoiding self-display. As Shaykh Nuh Keller said, ?If the earliest Muslims had all had beards down to their waists or to their knees from never cutting them, this would have been conveyed to us by hadiths, but it has not.? See his complete text on the issue at http://www.ummah.com/masud/ISLAM/NUH/beard.html .
Note: There is in the verb ?waffirû? - ?make plenteous? - a linguistic suggestion, based on the same-root expression ?al-wafra? - ?earlobe hair-length? - used in the hadiths on the Noble Hair, that the length meant in this Prophetic command equals the vertical line from the top of the head to the earlobe, i.e. between one and two fistfuls. I have not seen this mentioned anywhere, wAllahu Ta?ala a?lam.
12. In al-Shirazi?s al-Alqab as cited by al-Nabahani in Wasa?il al-Wusul from Abu Hurayra: ?The Prophet ? Allah bless and greet him ? used to take his beard in his hand and look at it when he was preoccupied.?
Al-Lahji said its chain was fair ( hasan ) in Muntaha al-Sul (1:317). The narration indicates a length above that of the fistful.
Abu Bakr ? Allah be well-pleased with him ? ?was a man with fair skin, thin, emaciated, with a sparse beard? while ?Uthman ? Allah be well-pleased with him ? had a large beard which he dyed yellow. ?Ali ? Allah be well-pleased with him ? had a thick white beard. Ibn Burayda described Abu Musa al-Ash?ari ? Allah be well-pleased with him ? as ?of sparse beard / thin side-beard (athatt) .? Imam Malik was described as having a thick white beard and as detesting inordinate length for the beard. Imam al-Shafi?i had a sparse side-beard (khafîf al- ?âridayn) and ?if he grasped his beard it would not exceed his fist.?
The Noble Hair
The Prophet ? Allah bless and greet him ? wore his hair long until his passing from this world, ?from more than shoulder-length (fawqa al-jumma*) to short of the earlobes (dûna al-wafra**) ? as narrated from ?A?isha ? Allah be well-pleased with her ? by al-Tirmidhi ( hasan sahîh gharîb ). Al-Bara? ibn ?Azib said: ?Never did I see anyone with head-and-shoulder hair (dhî limma***) look more more handsome with a red garment on than the Messenger of Allah, his hair over his shoulders (sha?ruhu yadribu minkabayh) , wide-shouldered, neither tall nor short.? (Muslim, Ahmad, and the Sunan except Ibn Majah)
* jumma = (noun) literally ?luxuriance.?
** wafra = (noun) literally ?plenty.?
*** limma = (noun) literally ?curl.?
He ? Allah bless and greet him ? explicitly praised long hair when he described ?Isa (AS) [in the Sahihayn ] as ?having the most beautiful hair you could have seen, wavy, shoulder-length and dripping with water.? In another version in the Sahihayn the Prophet ? Allah bless and greet him ? describes ?Isa (AS) as ?having head-and-shoulder hair (limmatun) as beautiful as the most beautiful head-and-shoulder hair (ka?ahsani mâ anta râ?in min al-limam) .?
Style-wise the Prophet ? Allah bless and greet him ? first let his hair hang down freely (sadala) , then he preferred parting it (farraqa) , as in the hadith to that effect from Ibn ?Abbas ? Allah be well-pleased with both of them in the Sahihayn . ?A?isha ? Allah be well-pleased with her ? said she ?parted his hair and let his forelock (nâsiya) hang between his eyes? as narrated by Abu Dawud and Ahmad with a sound chain according to Shaykh Shu?ayb al-Arna?ut.
Al-Qadi ?Iyad said that the freely-hanging hair (sadl) , forelock (nâsiya) , and shoulder-length hair (jumma) were abrogated. At the time the Prophet ? Allah bless and greet him ? entered Makka, he was wearing his hair braided in four plaits (ghadâ?ir, dafâ?ir, ?aqâ?is) . Narrated by al-Tirmidhi ( hasan gharîb , in some mss. gharîb only), Ibn Majah, Abu Dawud, and Ahmad, all four with the same chain graded ?fair? ( hasan ) by Ibn Hajar in Fath al-Bari (10:304), a grading confirmed by Shaykh Shu?ayb al-Arna?ut in his edition of al-Baghawi?s Sharh al-Sunna (12:97).
It is not related in the Sunna - and Allah knows best - that the Prophet ? Allah bless and greet him ? ever had his hair shortened. Rather, it is established that he ? Allah bless and greet him ? kept his hair cleaned and oiled a lot of the time. He also said: ?Whoever has hair, let him honor it.? Narrated by Abu Dawud in his Sunan with a fair to weak chain because of Ibn Abi al-Zannad.
Two hadiths are also narrated in which the Prophet ? Allah bless and greet him ? expresses preference for shorter hair for two men, but the context indicates that he meant to preclude showoff and conceit:
a) From Ibn al-Hanzaliyya ? Allah be well-pleased with him ?: ?The Prophet ? Allah bless and greet him ? said: ?A fine man, Khuraym al-Asadi! were it not for the length of his hair and the dragging of his waist-wrap.? News of this reached Khuraym, whereupon he immediately took a blade and cut (qata?a) his hair to his ears, then he raised up his waist-wrap to his mid-calves.? Part of a longer hadith narrated by Abu Dawud and Ahmad with a near- hasan chain according to Shaykh Shu?ayb al-Arna?ut.
b) From Wa?il ibn Hujr ? Allah be well-pleased with him ?: ?I came to [see] the Prophet ? Allah bless and greet him ? when I had long hair. When the Prophet ? Allah bless and greet him ? saw me he said: ?Misfortune, misfortune? ( dhubâb, dhubâb, lit. ?flies?)! Then I returned and clipped it (jazaztuhu) . When I came back to [see] him the next day he said: ?I truly did not mean you, but this is better.?? Narrated by Abu Dawud, al-Nasa?i, and Ibn Majah with a strong chain according to Shaykh Shu?ayb al-Arna?ut. Both reports are in al-Baghawi?s Sharh al-Sunna (12:101).
We heard from Dr. Wahbi al-Zuhayli: ?The way the Prophet ? Allah bless and greet him ? wore his hair was a question of local custom (?urf zamânih) .? I.e. with regard to length and style. Al-Nabahani said in al-Anwar al-Muhammadiyya (p. 237): ?Leaving the hair grow on the head is a sunna, and whoever denies it while knowing it must be taught a lesson. It is permissible for whoever is unable to let it grow to remove it.? If long hair is sunna, then clipping it is also sunna in light of the above narrations, both rulings being conditional on the preclusion of self-display wAllahu a?lam.
?Uthman ? Allah be well-pleased with him ? had long dark hair which reached to his shoulders, and gold-braced teeth. ?Abd Allah ibn Hazm said: ?I saw ?Uthman, and I never saw man nor woman with a more handsome face than him.? ?Ali ? Allah be well-pleased with him ? was described as having white hair which he parted in the middle. Abu Hurayra ? Allah be well-pleased with him ? used to wear two braids (dafîratayn) . Salim ibn ?Umar, al-Hasan ibn ?Ali, and the two sons of Bishr al-Mazini were all related to wear braids, Allah be well-pleased with them.
It is established that in Madina the Prophet ? Allah bless and greet him ? shaved his hair three times and only for pilgrimage rites: at the ?Umras of Hudaybiya and Qada?, and at the Farewell Hajj.
Shaving the head for ordinary hygiene is permissible as shown by the hadith prohibiting partial head-shave (qaza?) : ?Either shave it all or leave it all? (ahliqûhu kullahu aw utrukûhu kullah) . Narrated from Ibn ?Umar by al-Nasa?i and Abu Dawud with an impeccable sahih chain. Imam al-Tahawi said that in the School of Imam Abu Hanifa and his companions, removing altogether (ihfâ?) the hair of the head - i.e. outside pilgrimage - is preferable to shortening it, on the strength of the triple Du?a of the Prophet ? Allah bless and greet him ? for those who shaved their heads in Pilgrimage as opposed to a single Du?a for those who merely cut it [in the Sahihayn and Sunan ]. But shaving the head as a ritual act of worship other than at the close of Hajj or ?Umra is an agreed-upon innovation (bid?a) of the Khawarij as narrated in the Sahihayn .
As for the moustache, both shortening (qass) and removal (ihfâ?) are Sunna according to all - including al-Tabari - except Malik, who considered shortening the mustache sunna and removing it a bid?a . wAllahu a?lam.