He then records disagreement over whether the beard has a fixed limit, including the view that what exceeds a fist may be removed and the view of those who disliked taking from it except in Hajj or ʿUmrah. This demonstrates that the one-fist question is itself a historical area of disagreement, and should not simply be treated as though the Shafi‘i position is identical to the Hanafi or Hanbali formulation. Final Conclusion The most accurate description of the classical Shafi‘i position is therefore: The linguistic meaning of iʿfāʾ, tawfīr, īfāʾ, and irkhāʾ is to leave the beard abundant and allow it to grow. The Shafi‘is do not deny the authenticity of the Prophetic commands, nor do they deny their linguistic meaning. The disagreement is over the legal force of the imperative: whether the command establishes wujūb or nadb. The Shafi‘i usuli tradition recognizes nadb and other non-obligatory uses of the imperative; al-Razi in al-Maḥṣūl, al-Baydawi in Minhāj al-Wuṣūl, and al-Isnawi...
Shafi‘i position of shaving/trimming beard (2)
So the Shafi‘i position is not: “Iʿfāʾ means recommendation.” Rather: “Iʿfāʾ means leaving the beard abundant, but the command to do so can, on the basis of contextual evidence, be understood as a command of nadb rather than wujūb.” The most direct application comes from Ibn Hajar al-Haytami in Tuḥfat al-Muḥtāj, where he says that the evidence can be understood: «لِبَيَانِ أَنَّ الْأَمْرَ بِالتَّوْفِيرِ لِلنَّدْبِ» “To clarify that the command to leave the beard abundant is for recommendation.” This is the key sentence for explaining why the Shafi‘i muʿtamad treats the command as recommendation rather than obligation. The Context of Fiṭrah and Mukhālafah The beard is mentioned within the Prophetic discussion of fiṭrah: «عَشْرٌ مِنَ الْفِطْرَةِ: قَصُّ الشَّارِبِ، وَإِعْفَاءُ اللِّحْيَةِ، وَالسِّوَاكُ...» “Ten are from the fiṭrah: trimming the moustache, letting the beard grow, using the siwāk...” Al-Nawawi in Sharḥ Ṣaḥīḥ Muslim explains that scholars differed over the meaning of fi...
Shafi'i position on shaving/trimming beard(1)
The Shafi‘i Position on Shaving and Trimming the Beard The relied-upon position of the later Shafi‘i madhhab is that growing and preserving the beard is Sunnah/mustahabb, while shaving it is makruh rather than haram. This is not a modern position and it is not an isolated statement of one late scholar; it is explicitly found throughout the authoritative Shafi‘i corpus. At the same time, a significant number of classical Shafi‘i authorities understood shaving as prohibited. The issue therefore represents a genuine internal disagreement within the madhhab, followed by a later process of tarjih through which the position of karahah rather than tahrim became the muʿtamad. Imam al-Shafi‘i himself states in al-Umm: «وَهُوَ وَإِنْ كَانَ فِي اللِّحْيَةِ لَا يَجُوزُ...» “And that, even though it concerns the beard, is not permissible...” This occurs in the discussion of shaving another person's beard without permission in Kitab al-Jirāḥ wa al-Diyāt (al-Umm 6/88). Ibn al-Rif‘ah and al-Isnaw...
The Story of Mūsā AS and al-Khiḍr
The Story of Mūsā AS and al-Khiḍr: The Limits of Intellect Before Divine Revelation One of the clearest demonstrations that human reason cannot independently and infallibly determine the complete moral and legal status of every particular act is found in the Qur’ānic account of Mūsā and al-Khiḍr. Abū Manṣūr al-Māturīdī himself establishes an important epistemological principle when discussing the limitations of human intellects: “The fundamental principle is that intellects are finite creations which fall short of comprehending the totality of things, and understandings are deficient in attaining the ultimate reality of matters.… Whoever seeks to comprehend them, or to attain the wisdom of Lordship without an indication from Him, wrongs the intellect and burdens it with that which he knows it is incapable of.” — al-Māturīdī, Taʾwīlāt Ahl al-Sunna, vol. 4, p. 457. This principle becomes particularly evident in the story of Mūsā and al-Khiḍr. When al-Khiḍr killed the boy, Mūsā immedi...
Anti ibn Taymiyyah scans
Ibn Taymiyyah quoted Darimi: "If Allah willed He could have settled on the back of a mosquito, and it would have carried him." But i thought his size was very big is he small now? Ibn Taymiyyah quoted Darimi: "Whoever claims that Allah has no limit has indeed rejected the Quran." So anyone who denies that Allah is confined or trapped in a place is a kafir? Ibn Taymiyyah quoted Darimi: "Allah has a limit and we leave it's knowledge to him and his makan (place) also has a limit so these are two limits." So the creator of all worlds is limited and trapped inside a place he himself created? Kufr of Ibn Taymiyyah the 'Intelligent': "Hellfire is not eternal it is temporary and there is no definitive text in the Qur’an indicating that Hellfire will not perish." His beliefs made him so 'Intelligent' that he ended up denying...
Regarding Murshids
The Murshid (Shaykh) is the ladder to the Heavens; How else does the arrow fly, if not from the Bow? -By Jalaluddin Rumi "The Shaykh is the ladder to Heaven...Meaning: The Shaykh is the ladder and the means of ascension. The seeker is like an arrow, and the Shaykh is like the bow. Just as the arrow only flies high and hits the mark when released by the strength of the bow, the seeker only ascends through the spiritual "Himma" (resolve/power) of his Shaykh. If you enter under the will of a Perfect Shaykh, you will reach a station that a thousand years of unguided worship could never attain." (Sharh Mathnawi)
Qur’an 16:48 and Modern Science
Qur'an 16:48 and Modern Science: “Have they not considered how the shadows of everything Allah has created incline to the right and the left, prostrating to Allah in humility?” This verse literally describes a daily physical phenomenon: the movement of shadows across the Earth’s surface. Modern astronomy, geometry, and optics provided a detailed explanation of this process. When examined carefully, the wording corresponds totally with how shadows behave in reality 1. The Physics of Shadow Formation A shadow forms when an opaque object blocks light from a source. In the case of Earth, the primary light source is the Sun. The position and length of a shadow depend on: the height of the object the angle of incoming sunlight the position of the observer When the Sun moves across the sky, the angle θ constantly changes, causing the shadow to continuously shift position. This stuff produces the observable phenomenon mentioned in the verse: shadows inclining from one side to anothe...
Explanation of free will
1. The Core Distinction: Creator vs. Acquirer The first step is to establish that every action has two "facets." Allah is the Creator (Khāliq) of the action because only He can bring something from non-existence into existence. However, the human is the Acquirer (Kāsib). The Analogy: When a slave expends their power and will toward an action, that is kasb. When Allah brings that action into existence following that intent, that is khalq. The Ruling: Praise, blame, reward, and punishment are attached to the Acquisition, not the creation. Allah creates the "movement," but the human provides the "intent" (e.g., the hand's movement is created by God, but the choice to use it for charity or theft belongs to the human). 2. The "Partial Will": Where Freedom Lives A common question is: "If God created my will, how am I free?" The answer lies in the Partial Will (al-irāda al-juz’iyya) or Sincere Resolve (‘azm muṣammam), We distinguish betw...
Refutation of Shia Belief
As per shia belief giving power (Sultah) to someone who is not from Ahlul Bayt or someone who is a criminal and a tyrant is a huge sin (tbh lowkey impossible as they call their Imams angels) “مشهورا بالعلم، والاجتهاد، والورع… ومنابذة أعداء الله الظالمين… والرأفة والرحمة… فإذا كان مشهورا بذلك… وجبت طاعته” (Majmūʿ al-Imām al-Qāsim b. Muḥammad 1/284) “الجامع… الهادي… الناهض بنشر أعلام الشريعة” (Al-Imām al-Ṣādiq 1/64) "If Muʿāwiyah were (God forbid) a kafir, sinful tyrant, or unjust usurper, then the blame would fall upon Imam Hasan for entrusting the affairs of the Muslims to such a person willingly and without compulsion." (IARK said this) hadith from bukhari: “This son of mine is a leader, and Allah will reconcile through him two great groups of Muslims.” If he was a tyrant or a kafir then this hadith is proving that rafidi belief wrong because the words are pretty clear here both groups are muslim groups And even as per sh'ites this would have been a great ...
Question and answer regarding something
The Question Zaid claims: Apart from having a Leader (Peshwa) and a Sheikh, counting the rosary (Tasbeeh) and reciting Salawat (Durood) or litanies (Wazifa) is equivalent to wasting one’s life. Bakr states: "I am not pledged (Bay'ah) to any person. I pray, I fast, and I accept the rulings of the Noble Shariah, the Glorious Quran, and whatever the Scholars of Religion say as the truth. However, I am not a disciple (Mureed) of any specific Peer or Faqir, though I do not consider becoming a disciple as something bad." The Conflict: According to Zaid’s statement, in this scenario, no worship of any kind performed by Bakr is accepted in the Court of the Almighty. All of Bakr’s worship is wasted because he is without a disciplehood. Greeting Bakr is deemed impermissible, he is considered expelled from the circle of Islam, and he will be resurrected with the faction of devils. In this situation, what should Bakr do? The Answer The Sheikh—meaning the Murshid (Spiritual Guide), t...