Grow Your Beard!

Shaykh ʿAbd al-ʿAzīz ibn Bāz رحمه الله said:

… as such, shaving the beard is evil. It is obligatory to leave it, let it loose, and let it grow long, in accordance with the statement of al-Muṣṭafā ﷺ:

قُصُّوا الشَّوَارِبَ وَأَعْفُوا اللِّحَى خَالِفُوا المُشْرِكِينَ

“Trim [your] moustaches, and leave [your] beards; oppose the polytheists.”

He ﷺ also said:

جُزُّوا الشَّوَارِبَ وَأَرْخُوا اللِّحَى خَالِفُوا الْمَجُوس

“Trim [your] moustaches, and leave [your] beards; oppose the Majūs (fire worshippers).”

The first is agreed upon [by al-Bukhārī and Muslim], and the second, Muslim narrated in [his] Ṣaḥīḥ. Also, in Ṣaḥīḥ [Muslim] it is narrated from Ibn ʿUmar that he said:

أَمَرَ الرَّسُولُ بِإِحْفَاءِ الشَّوَارِبِ وَإِعْفَاءِ اللِّحَى

“The Rasūl commanded for the moustaches to be trimmed, and for the beards to be left.”

It is a calamity that this text is opposed by a huge number of those who are described with knowledge; teachers or otherwise. The obligation upon the people of knowledge is that they are a leading example in goodness, and that they grow their beards and have taqwā of Allāh such that seekers of knowledge follow them in example, and such that the laypeople follow them.

If they do the opposite of this, they will become an example in evil, and I – by Allāh – fear for them that they carry the likes of the sins of those who follow them in this, as they are callers by their actions to these sins. We ask Allāh to grant everyone guidance,
نسأل الله العافية

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Shaykh Saleh Al Ash-Shaykh said:

"Also, it is nice while seeking knowledge, that you have a single companion and not have plenty companions.

This companion, you will revise knowledge with him. You will explain to him and he will explain to you. You will clarify his faulty understanding to him and he will clarify your faulty understanding to you.

So, both of you will perfect each other."

📚At-Tariq Ila An-Nubugh Al-'Ilmi p. 35
[trans. Umm Hadid]

PDF for the above lesson

Pdf for the above lesson

Later today Insha Allah

Saying bismillah in the bathroom/impure places before making wudhu (ablution)


السؤال:
سائل يسأل عن ذكر الله والإنسان يتوضأ داخل الحمام كيف يكون؟


الجواب:

السنة الإنصات وعدم الذكر، يكره الذكر في الحمام -محل قضاء الحاجة-، لكن إذا أراد الوضوء فإنه يسمي عند أول الوضوء؛ لأن التسمية واجبة عند جمع من أهل العلم، فلا يتركها من أجل الكراهة، فالواجب يقدم وتزول الكراهة، فيسمي عند بدء الوضوء عند غسل اليدين قبل أن يتمضمض ويستنشق، أو عند المضمضة والاستنشاق، المقصود يسمي في أول الوضوء ولو أنه في الحمام إذا دعت الحاجة للوضوء في الحمام؛ لأن التسمية واجبة عند جمع من أهل العلم، سنة مؤكدة عند الأكثر، فلا ينبغي له تركها[1].

مجموع فتاوى ومقالات الشيخ ابن باز (29/29).



Question:
A questioner asks about the remembrance of Allah while they make wudhu inside the toilet/bathroom, how they do it?

Answer: It is recommended to remain silent and not mention Allah's name in the bathroom - where one relieves themselves. However, if one intends to perform ablution, they should say Bismillah at the beginning of the ablution. This is because saying Bismillah is considered obligatory by some scholars, and one should not abandon it due to the disliked nature of mentioning Allah's name in the bathroom. The obligation takes precedence, and the dislike is waived. Therefore, one should say Bismillah when starting the ablution, such as when washing their hands before rinsing their mouth and nose. This is the view of many scholars, while others consider it a confirmed Sunnah. It is not advisable to abandon it.

[Reference: Majmu' Fatawa wa Maqalat Sheikh Ibn Baz (29/29)]

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Kitaab As - Sabr (The book of patience)

Ibn Abi Ad Dunya

*Glad Tidings for the Students of Aqeedah*

Sheikh Yahya hafidahullah said:

"May Allāh reward you with goodness for your care and dedication in the study of Aqeedah and for your love of mastering it. Indeed, attaining proficiency in this field is, by Allah’s permission, a safeguard. Proficiency in Aqeedah serves as a protection by Allāh’s will. Otherwise, as Allāh, the Exalted, has said: “And he for whom Allāh intends fitnah - never will you possess [power to do] for him a thing against Allāh.”

Yet, by Allāh’s permission, and through the companionship of the righteous, there is abundant benefit and strength in refuting the people of desires and misguidance. For wherever you read—in Tafseer, in Seerah, in the Arabic language, or in any of the sciences—you will, by virtue of this mastery in Aqeedah, find the means to refute the opponents, wherever you encounter them.