Opinions on the Beard according to the Shafi'i Madhhab

[SASLAMS]

Shaykh Amjad Rasheed said that according to the majority of the fuqaha, and the explicitly recorded rulings of the early Mujtahids of the Shafi'i Madhab, including Imam Shafi'i himself, the command to lengthen the beard should be taken in its most obvious sense, and that shaving is categorically Haraam.

He goes on to state that despite this, the late Shafi'is have decided to take Imam Nawawi's ruling as the Mu'tamad of the Madhab.

Please could you show me exactly which part of my statement was wrong or contradicted what Shaykh Amjad said.

read the entire article & accept the entire article not only that which agrees with want you follow.

[SASLAMS]

by the way sheikh Amjad doesnt have a long beard, he trims it much shorter than a fist length. great alim though, i had the pleasure to sit & eat with him.

[ENIGMA]

Bhai Rahmaniyyah, will you agree that in the hanafi madhab, there are two opinions with regards to the start of Esha time.

One is the time which Imams Abu Yusuf And Imam Muhammad agree on namely esha time starts when the redness disappears. and then there is the opinion of Imam Abu Hanifah who stats that esha time starts when the whiteness disappears.

Now I don't know what the relied upon opinion is within the madhab,but let me tell you, as im sure you know already, our masajids all over the country will go from one option to the other depending on times of the year.

now,if we were to take your view of the safer option,then all our masajids should be praying according to when the whiteness disappears(18 degrees) and that is the 'safer' option.


yet,as you well know, when esha time becomes later, mostly all masajids in the uk adopt the 15 degree option even though 18 degrees esha still takes place.

so would you say people adopting the 15 degree esha time are being lax and not following the 'safer' option?

[SunniSeeker]

read the entire article & accept the entire article not only that which agrees with want you follow.

Masha Allah, great advice.

[ENIGMA]

so just how within the hanafi madhab, there are different authentic accepted opinions, im sure its the same with the shafi madhab where im sure the classical scholars will disagree on some isues but those differences are accepted within the madhab.

[SeekerOfGuidance]

read the entire article & accept the entire article not only that which agrees with want you follow.

Since you made the claim, I request you not to try and avoid the question again:

Could you show me precisely which part of my statement was incorrect.

[SASLAMS]

Since you made the claim, I request you not to try and avoid the question again:

Could you show me precisely which part of my statement was incorrect.

could you post sheikh Amajads article again. i cant find it, then I will tell you where you going wrong in your interpretation. funny i wonder what rulling he follows, because he shortens his beard too.

[abuhajira]

yet,as you well know, when esha time becomes later, mostly all masajids in the uk adopt the 15 degree option even though 18 degrees esha still takes place.

I was under the impression that under 18 degree eshaa does not ENTER at certain times of the year. This is what I learnt from my colleagues from UK. This has also been my own finding during my own calculations.

Nonetheless, not dwindling into this discussion, this particular example is not a suitable scenario. The dispensation is being taken in the time of difficulty/zarura. If someone can establish that ulama in DU Karachi or other such latitude ALSO take the dispensation claiming the 15 to be an "acceptable" opinion, then that may be a good evidence. As is, it will not be a good example.

[Talib84]

As salami alikum

Would the permissibility of non Khamar alcohol in the hanafi madhab be a similar example? Why don't we hanafis stick to the safer view in the madhab
and abstain from all products with any type of alcohol to be on the safer side?

[abuhajira]

As salami alikum

Would the permissibility of non Khamar alcohol in the hanafi madhab be a similar example? Why don't we hanafis stick to the safer view in the madhab
and abstain from all products with any type of alcohol to be on the safer side?

The fatwa in the hanafi madhab has been on Imam Muhammad r.a which is the safer view. However, the shift from this safer opinion towards that of Sheikheyn was because of Umumul Bulwa (widespreadness) of such alcohol in usage. Hence, when it became difficult to save oneself from such alcohol at all, such that opting for the safer opinion will infact cause undue hinderence in the daily life, Fuqaha recently sought to shift towards the sheikhein's opinion.

However a couple of points to keep in mind when understanding this shift are:

a. The shift of the fatwa in this case does not overlook the factors for which the fatwa of the madhab was initially given towards Imam Muhammad's qawl. i.e abuse of such non khamr. This is why the current fatwa on Imam Saheb's qawl is always attached with conditions.
b. We realize that non khamr alcohol has indeed become a part of day to day living, whether we recognize it or not. Although avoiding such alcohol is possible but not plausible for the masses. NOTE: Avoiding such alcohol and opting Imam Muhammad qawl STILL remains a sign of extreme taqwa.
c. In the shift of this fatwa while keeping to the conditions, the "safety" which Imam Muhammad's Qawl warranted is still met. Hence The safer opinion is not compromised. (no one would drink 25 liters of coke (or be able to) in a hope to feel tipsy).