An event was to be held on the 30th of March 2010 at Hall 6 of Expo Center Karachi, to break India’s world record of most people shaving at the same time. The event was being sponsored by Gillette, a reputed shaving company, the event was advertised well & over 2000 people showed up at the venue on their own free will, voluntarily, to be part of the smooth shavng spree. The Organizing committee started receiving threats a couple of days leading to the event by Maulana Fazl ur Rehman & his cronies who called upon them to shutdown or face the consequences. The Maulana is said to have threatened to send a truck load of Madaressah boys to take care of the world record attempt. The organizers contacted Rangers for security and support who declined to help because they could only be deployed at the request of governmental approval, in turn the organizers resorted to coordinating their security cordon with the local police station who promised support. REFERENCE: To Shave or Not to Shave, that is the Question Posted by Doctor 'T' & Raza Qureshi April 2, 2010 http://teeth.com.pk/blog/2010/04/02/to-shave-or-not-to-shaveProtest against Gillette's collective shaving event!
URL: http://www.youtube.com/watch?v=rqMMVmxdoxc
URL: http://www.youtube.com/watch?v=rqMMVmxdoxc
As usual the one and only "Ignorant online of GEO TV" i.e. Aamir Liaquat Hussain appeared in GEO TV Print Outlet i.e. Daily Jang and started Sermoning everybody on "Beard" and "Sunnah", in his own words
یقین کیجیے دل بہت جلا ہوا ہے ، جہاں اعمال ایسے ہوں کہ 1800افراد کی اجتماعی شیو کے لیے شعائر اسلام کی توہین کو بھی ”کاروبار“ سمجھا جائے ، ایسے اندھوں کے بازار میں آئینے کی دکان کھول کر کیا کروں؟میں اِس بحث میں نہیں پڑنا چاہتا کہ ڈاڑھی کے تارک کے لیے کیا وعیدیں ہیں لیکن اتناعرض کرنے کی ضرور جسارت کروں گا کہ جب آپ کو سوات میں صوفی محمد کے ”بے سروپا“ نظریات انتہا پسندی نظر آئے تو اجتماعی شیو کرنے کا عمل کیا ”اعتدال پسندی“ ہے ؟کیا یہ ”دوسری انتہا“ نہیں؟ آپ ایک بار نہیں سو مرتبہ شیو کیجیے، یہ ہدایت اور نصیب کے معاملے ہیں مگر ”اجتماعی شیو“ کا ”لگن منڈپ“ سجا کر اُن صحیح، حسن اور متواتر احادیث کی توہین تو نہ کیجیے جس میں مونچھیں کتروانے اور ڈاڑھی رکھنے کا حکم دیا گیا ہے۔ تلقین کے بعد بھی کوئی نماز نہیں پڑھتا تو نہ پڑھے،حشر میں وہ اِس اولین سوال کا خود ہی جواب دے گا مگر نماز کے وجود سے انکار تو نہ کرے! میں جانتا ہوں کہ مغرب ،مغرب نوازوں اور اُن کی ملازمت کرنے والے ”متجددین“کوبے حیائی، فحاشی اور ننگے پن سے کوئی اختلاف یا تکلیف نہیں، یہ مسرور ہوتے ہیں جب فیشن شوز میں ادھ کھلے لباس کے ساتھ مسلمان خواتین اِن کی پیاسی نگاہوں کے پیالوں میں گناہوں کی شراب انڈیلتے ہوئے اِن کے سامنے سے گذر تی ہیں،اِنہیں اچھا لگتا ہے جب مادر پدر آزادConcertsمیں اللہ اور اُس کے رسو ل کی شان میں گستاخی کے اشعار سے لبریز نغمے گونجتے ہیں اور یہ خوش ہوتے ہیں کہ لکھنے والا کوئی رام،پیٹر یا شمعون نہیں بلکہ ”گلزار“ ہے۔اِنہیں تو صرف تکلیف اور پریشانی ہے خواتین کے حجاب اور مردو ں کی ڈاڑھی سے۔قرآن پاک نے تو بہت پہلے ہی کہہ دیا تھا کہ ”اے پیارے ! یہ آپ سے کبھی راضی نہیں ہوں گے جب تک کہ آپ اِن کی ملت کا حصہ نہ بن جائیں“۔یعنی اِن جیسے نہ ہوجائیں، بس کپڑے اُتاریں ، ڈارھیاں منڈائیں اور پیکر بے ہودگی بن کر اِن میں شامل ہوجائیں۔
GEO TV & Aamir Liaquat Want Shia Sunni Clash
Lecture of Aamir Liaquat Hussain Friday, April 02, 2010, Rabi-us-Sani 16, 1431 A.H http://www.jang.com.pk/jang/apr2010-daily/02-04-2010/col2.htm
یقین کیجیے دل بہت جلا ہوا ہے ، جہاں اعمال ایسے ہوں کہ 1800افراد کی اجتماعی شیو کے لیے شعائر اسلام کی توہین کو بھی ”کاروبار“ سمجھا جائے ، ایسے اندھوں کے بازار میں آئینے کی دکان کھول کر کیا کروں؟میں اِس بحث میں نہیں پڑنا چاہتا کہ ڈاڑھی کے تارک کے لیے کیا وعیدیں ہیں لیکن اتناعرض کرنے کی ضرور جسارت کروں گا کہ جب آپ کو سوات میں صوفی محمد کے ”بے سروپا“ نظریات انتہا پسندی نظر آئے تو اجتماعی شیو کرنے کا عمل کیا ”اعتدال پسندی“ ہے ؟کیا یہ ”دوسری انتہا“ نہیں؟ آپ ایک بار نہیں سو مرتبہ شیو کیجیے، یہ ہدایت اور نصیب کے معاملے ہیں مگر ”اجتماعی شیو“ کا ”لگن منڈپ“ سجا کر اُن صحیح، حسن اور متواتر احادیث کی توہین تو نہ کیجیے جس میں مونچھیں کتروانے اور ڈاڑھی رکھنے کا حکم دیا گیا ہے۔ تلقین کے بعد بھی کوئی نماز نہیں پڑھتا تو نہ پڑھے،حشر میں وہ اِس اولین سوال کا خود ہی جواب دے گا مگر نماز کے وجود سے انکار تو نہ کرے! میں جانتا ہوں کہ مغرب ،مغرب نوازوں اور اُن کی ملازمت کرنے والے ”متجددین“کوبے حیائی، فحاشی اور ننگے پن سے کوئی اختلاف یا تکلیف نہیں، یہ مسرور ہوتے ہیں جب فیشن شوز میں ادھ کھلے لباس کے ساتھ مسلمان خواتین اِن کی پیاسی نگاہوں کے پیالوں میں گناہوں کی شراب انڈیلتے ہوئے اِن کے سامنے سے گذر تی ہیں،اِنہیں اچھا لگتا ہے جب مادر پدر آزادConcertsمیں اللہ اور اُس کے رسو ل کی شان میں گستاخی کے اشعار سے لبریز نغمے گونجتے ہیں اور یہ خوش ہوتے ہیں کہ لکھنے والا کوئی رام،پیٹر یا شمعون نہیں بلکہ ”گلزار“ ہے۔اِنہیں تو صرف تکلیف اور پریشانی ہے خواتین کے حجاب اور مردو ں کی ڈاڑھی سے۔قرآن پاک نے تو بہت پہلے ہی کہہ دیا تھا کہ ”اے پیارے ! یہ آپ سے کبھی راضی نہیں ہوں گے جب تک کہ آپ اِن کی ملت کا حصہ نہ بن جائیں“۔یعنی اِن جیسے نہ ہوجائیں، بس کپڑے اُتاریں ، ڈارھیاں منڈائیں اور پیکر بے ہودگی بن کر اِن میں شامل ہوجائیں۔اب یہ تو محبت کی بات ہے جس کو جس سے محبت ہوتی ہے وہ ویسا ہی بننے کی کوشش کرتا ہے ، سیدنا موسیٰ علیہ السلام اور سیدنامسیح اللہ علیہ السلام کی خیالی شبیہات اہل مغرب ہی نے بنائی ہیں اور دونوں ہی کی ڈاڑھی ہے ، کاش کہ آپ اپنی ہی بنائی ہوئی شبیہ پر عمل کرلیتے ،محمد صلی اللہ علیہ وآلہ وسلم جیسے نہیں بننا چاہتے نہ بنیے آپ کا مقدر (کیونکہ یہ بڑے کرم کے ہیں فیصلے یہ بڑے نصیب کی بات ہے )کم از کم سیدنا موسیٰ علیہ السلام یا سیدنا مسیح علیہ السلام جیسے ہی بن جائیے یا پھر صومعے کے لاتعدادربئیوں اورقدامت پسند پادریوں کے خلاف احتجاج کرتے ہوئے پہلے اُن کی لمبی ڈاڑھیوں اور گرجا گھروں میں خدمت گذارNunsکے خوبصورت حجاب پر تنقید کیجیے اور اُس کے بعد پھر ہمارے حلیے کی طرف آئیے۔ بہرکیف میرا سوال توسب سے ایک ہی ہے اور وہ یہ کہ عورت کو کون سا عمل کمتر کرتا ہے ؟اُس کا حجاب پہننا یا اسٹیج پر ادھ کھلے لباس میں چہل قدمی کرنا؟افسوس کہ اہل مغرب اسلام کا یہ سیدھا سا پیغام سمجھ ہی نہ سکے اور بلب ایجاد کرنے کے باوجود اندھیرے میں رہنے کو ترجیح دیتے ہیں ۔ہاں ہم نے بلب ایجاد نہیں کیامگر اسلام کے چراغ نے ہمیں کل بھی روشنی میں پالا تھا اور آج بھی رستہ صاف دکھائی دے رہا ہے …!!!
GEO TV & Aamir Liaquat Want Shia Sunni Clash
Presenting... the Real Spirit of Aamir Liaquat (GEO TV/ARY NEWS/Daily Express) Real face of Amir Liaqat Hussain - WARNING strong use of Explicit Language
Lecture of Aamir Liaquat Hussain Friday, April 02, 2010, Rabi-us-Sani 16, 1431 A.H http://www.jang.com.pk/jang/apr2010-daily/02-04-2010/col2.htm
Sunday, April 04, 2010, Rabi-us-Sani 18, 1431 A.H http://www.jang.com.pk/jang/apr2010-daily/04-04-2010/main3.htm
“QUOTE”
“But for me not only this definition of the Sunnah is false, rather I hold the belief that declaring this kind of things (like beard) to be Sunnah and then insisting on this understanding, is a serious kind of innovation and a dangerous deviation in religion” ( “Tarjuman Al-Quran” Hijri Year 1345) “…….your approach that prophet (pbuh) used to keep the long beard so to keep that much long beard is the prophets sunnah. which meant that you considers that what prophet’s habit is the same sunnah to which they (prophet Mohammed and the earlier prophets) came to establish. BUT from my way of thinking this is not the true defination of sunnah but i have a strong belief that if these things considered as sunnah and insisted to be implemented then it is one of the strong type of innovation (bida) and dangerous alteration in religion which resulted in bad results in past and can show bad results in future also ……” .{Tarjumanul Qur’ân part 26, no. 403, 605 page 274 edition may/june 1945} – ( jamaate-islami ko phachaniye – page 28).“UNQUOTE”
Leading Scholars i.e. Genuine Scholars not Scholars like the Pervert Mawdudi or Aamir Liaquat Hussain, have discussed this issue of beard which is as under:
"QUOTE"
The Sunnah of the Messenger of Allaah (peace and blessings of Allaah be upon him) – regarding both his commands to others and his own actions – is to let the beard grow. It was proven that the Messenger of Allaah (peace and blessings of Allaah be upon him) commanded men to leave the beard alone and let it grow naturally. Al-Bukhaari, Muslim and others narrated that ‘Abd-Allaah ibn ‘Umar (may Allaah be pleased with him) said: the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Trim the moustache and leave the beard.” Narrated by al-Bukhaari, 5443; Muslim, 600. According to another report: ‘Be different from the mushrikeen: cut the moustache and let the beard grow.” Narrated by Muslim, 602.And Muslim (383) narrated that Abu Hurayrah (may Allaah be pleased with him) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Trim the moustache and let the beard grow; be different from the Magians (Zoroastrians).”
It says in Fataawa al-Lajnah al-Daa’imah (5/136):
What is meant by letting the beard grow is leaving it alone and not cutting it, so that it will grow thick. This is the teaching of the Prophet (peace and blessings of Allaah be upon him) as regards his words and commands to others. With regard to his own actions, there is no report that says that he (peace and blessings of Allaah be upon him) removed anything from his beard. With regard to the hadeeth narrated by al-Tirmidhi from ‘Amr ibn Shu’ayb, from his father, from his grandfather, that the Prophet (peace and blessings of Allaah be upon him) used to remove something from the width and length of his beard – al-Tirmidhi said that this is a ghareeb hadeeth (al-Tirmidhi, 2912). This isnaad of this hadeeth includes ‘Umar ibn Haroon who is matrook (rejected), as al-Haafiz Ibn Hajar said in al-Taqreeb. Hence it is known that this hadeeth is not saheeh and cannot be used as evidence to oppose the saheeh hadeeths which indicate that it is obligatory to leave the beard alone and let it grow.
With regard to what some people do, shaving the beard or trimming something from its thickness and length, this is not permissible because it goes against the teachings of the Prophet (peace and blessings of Allaah be upon him) and his command to let the beard grow. A command implies that a thing is obligatory unless there is an indication to suggest otherwise, and we know of no such indication in this case.
Shaykh Muhammad al-‘Uthaymeen (may Allaah have mercy on him) said: Cutting anything from the beard goes against the command of the Prophet (peace and blessings of Allaah be upon him) who said: “Leave the beard alone”, “Let the beard grow,” etc. Whoever wants to follow the command of the Prophet (peace and blessings of Allaah be upon him) and follow his teaching should not remove anything from his beard at all, because the teaching of the Prophet (peace and blessings of Allaah be upon him) is that nothing should be removed from the beard. This was also the way of the Prophets before him.
Fataawa Ibn ‘Uthaymeen, 11/126.
Some of the scholars are of the view that it is permissible to remove anything more than a “handful” of the beard [the hair of the beard that comes beneath the hand if the beard is seized in the hand], basing that on the action of Ibn ‘Umar (may Allaah be pleased with him). Al-Bukhaari (5892) narrated: When Ibn ‘Umar did Hajj or ‘Umrah he would take hold of his beard and would trim any excess.
Shaykh Ibn Baaz said: Whoever quotes the action of Ibn ‘Umar (may Allaah be pleased with him) to show that he used to cut whatever of his beard was longer than the “handful” during Hajj cannot use this as evidence, because this is ijtihaad on the part of Ibn ‘Umar (may Allaah be pleased with him), and proof is to be found in reports (from the Prophet (peace and blessings of Allaah be upon him)), not from ijtihaad. The scholars (may Allaah have mercy on them) clearly stated that the reports from the Sahaabah and those who came after them that are proven to be sound are what constitute evidence and proof, and they take precedence over any opinion if it goes against the Sunnah.
Fataawa wa Maqaalaat al-Shaykh Ibn Baaz, 8/370.
Shaykh ‘Abd al-Rahmaan ibn Qaasim said in his essay Tahreem Halq al-Lahyah (Prohibition on shaving the beard), p.11:
Some scholars granted a concession allowing removal of whatever is longer than the “handful”, based on the actions of Ibn ‘Umar, but most of the scholars regard that as makrooh. This is more correct, for the reasons stated above. Al-Nawawi said: The preferred view is that the beard should be left as it is and should not be shortened in any way at all… and it says in al-Durr al-Mukhtaar: with regard to cutting it any shorter than the “handful”, no one said that this is permissible.
الحمد للہ:
رسول كريم صلى اللہ عليہ وسلم كى فعلى اور قولى سنت داڑھى بڑھانا ہے، اور آپ صلى اللہ عليہ وسلم نے داڑھى كو بڑھانے اور اسے اپنى حالت ميں چھوڑنے كا حكم بھى ديا ہے.
امام بخارى اور مسلم وغيرہ نے عبد اللہ بن عمر رضى اللہ تعالى عنہ سے روايت كيا ہے كہ رسول كريم صلى اللہ عليہ وسلم نے فرمايا:
" مونچيں پست كرو، اور داڑھيوں كو اپنى حالت پر چھوڑ دو "
صحيح بخارى حديث نمبر ( 5443 ) صحيح مسلم حديث نمبر ( 600 ).
اور ايك روايت ميں ہے:
" مشركوں كى مخالفت كرو، اور مونچھيں كٹاؤ، اور داڑھياں اپنى حالت پر چھوڑ دو "
صحيح مسلم حديث نمبر ( 602 ).
اور امام مسلم رحمہ اللہ نے ابو ہريرہ رضى اللہ تعالى عنہ سے روايت كيا ہے كہ رسول كريم صلى اللہ عليہ وسلم نے فرمايا:
" مونچھيں كاٹو، اور داڑھياں لمبى كرو، اور مجوسيوں كى مخالفت كرو "
صحيح مسلم حديث نمبر ( 383 ).
اور مستقل فتوى كميٹى كے فتاوى جات ميں ہے:
" اعفاء اللحيۃ كا معنى يہ ہے كہ: داڑھى اپنى حالت ميں چھوڑ دو اور كاٹو نہيں، حتى كہ وہ بڑھ جائے يعنى زيادہ ہو جائے، نبى كريم صلى اللہ عليہ وسلم كى يہ قولى سنت تھى، اور آپ صلى اللہ عليہ وسلم كا فعل يہ ہے كہ: يہ ثابت نہيں كہ نبى كريم صلى اللہ عليہ وسلم نے اپنى داڑھى كاٹى ہو.
اور وہ حديث جو ترمذى ميں عمرو بن شعيب عن جدہ كى سند سے مروى ہے كہ:
" نبى كريم صلى اللہ عليہ وسلم اپنى داڑھى كے طول و عرض سے كاٹا كرتے تھے "
امام ترمذى نے اس حديث كے متعلق كہا ہے: يہ حديث غريب ہے، ديكھيں: ترمذى حديث نمبر ( 2912 ).
اور اس حديث كى سند ميں عمر ہارون ہے جو متروك راوى ہے جيسا كہ حافظ ابن حجر رحمہ اللہ نے تقريب التھذيب ميں كہا ہے، اس سے علم ہوا كہ يہ حديث صحيح نہيں، اور اس سے حجت قائم نہيں ہو سكتى اس كے مقابلہ ميں صحيح احاديث ہيں جو داڑھى كو بڑھانے اور زيادہ كرنے كے وجوب پر دلالت كرتى ہيں.
ليكن جو بعض لوگ داڑھى منڈاتے يا پھر داڑھى كے طول و عرض سے كٹواتے ہيں، تو يہ جائز نہيں، كيونكہ يہ نبى كريم صلى اللہ عليہ وسلم كے طريقہ اور ان كے داڑھى بڑھانے كے حكم كے مخالف ہے اور امر وجوب كا تقاضا كرتا ہے حتى كہ اسے اس اصل يعنى وجوب سے پھيرنے والا صارف مل جائے، اور ہمارے علم ميں تو كوئى ايسى دليل نہيں جو اسے اس معنى سے دوسرے معنى ميں لے جائے " اھـ
ديكھيں: فتاوى اللجنۃ الدائمۃ للبحوث العلميۃ والافتاء (5 / 136).
شيخ ابن عثيمين رحمہ اللہ كہتے ہيں:
" داڑھى كٹوانا نبى كريم صلى اللہ عليہ وسلم كے حكم كے مخالف ہے، آپ كا فرمان ہے: " داڑھى كو بڑھاؤ " اور " داڑھى لٹكاؤ " تو جو شخص نبى كريم صلى اللہ عليہ وسلم كى پيروى و اتباع كرنا چاہتا ہے وہ داڑھى كا كوئى بال نہ كاٹے، كيونكہ نبى كريم صلى اللہ عليہ وسلم كا طريقہ يہى ہے كہ داڑھى ميں سے كچھ بھى نہ كاٹا جائے، اور اسى طرح پہلے انبياء كا بھى يہى طريقہ تھا.
ديكھيں: فتاوى ابن عثيمين ( 11 / 126 ).
اور بعض اہل علم كى رائے ہے كہ مٹھى سے زائد داڑھى كاٹنا جائز ہے، انہوں نے عبد اللہ بن عمر رضى اللہ تعالى عنہما كے فعل سے استدلال كيا ہے، بخارى نے روايت كيا ہے كہ:
" ابن عمر رضى اللہ تعالى عنہما جب حج يا عمرہ كرتے تو اپنى داڑھى كو مٹھى ميں پكڑتے اور جو اس سے زيادہ ہوتى اسے كاٹ ديتے"
صحيح بخارى حديث نمبر ( 5892 ).
شيخ ابن باز رحمہ اللہ كہتے ہيں:
" جس نے ابن عمر رضى اللہ تعالى عنہما كے فعل سے دليل پكڑى ہے كہ وہ حج ميں مٹھى سے زيادہ داڑھى كاٹ ديا كرتے تھے، تو اس ميں اس كے ليے كوئى حجت اور دليل نہيں، كيونكہ يہ ابن عمر رضى اللہ تعالى عنہما كا اجتھاد تھا، بلكہ دليل اور حجت تو ا نكى روايت ميں ہے نہ كہ اجتھاد ميں.
علماء كرام نے صراحت سے بيان كيا ہے كہ صحابہ كرام اور ان كے بعد ميں سے راوى كى روايت جو نبى كريم صلى اللہ عليہ وسلم سے ثابت ہو وہ ہى حجت ہے، اور جب رائے اس كى مخالف ہو تو روايت رائے پر مقدم ہو گى.
ديكھيں: فتاوى و مقالات الشيخ ابن باز ( 8 / 370 ).
اور شيخ عبد الرحمن بن قاسم رحمہ اللہ كہتے ہيں:
" اور بعض اہل علم نے ابن عمر رضى اللہ تعالى عنہما كے فعل كى بنا پر ايك مٹھى سے زائد داڑھى كاٹنے كى اجازت دى ہے، اور اكثر علماء اسےمكروہ سمجھتے ہيں، اور اوپر جو كچھ بيان ہو چكا ہے اس كى بنا پر يہى زيادہ ظاہر ہے، اور امام نووى رحمہ اللہ كہتے ہيں: مختار يہى ہے كہ داڑھى كو اپنى حالت ميں چھوڑ ديا جائے، اور اسے بالكل تھوڑا سا بھى نہ كاٹا جائے....
اور الدر المختار ميں ہے: اور داڑھى سے كچھ كاٹنا جو كہ مٹھى سے كم ہو كسى نے بھى مباح نہيں كيا " اھـ مختصرا.
ديكھيں: تحريم حلق اللحى صفحہ نمبر ( 11 ).
ARABIC:
الحمد لله
سنة رسول الله صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ في إعفاء اللحية قولية وفعلية ، فقد ثبت عن رسول الله صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ الأمر بإعفاء اللحى وتوفيرها وتركها وافية ، فروى البخاري ومسلم وغيرهما عن عبد الله بن عمر - رضي الله عنهما – قال : قال رسول الله صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ : " أنهكوا الشوارب وأعفوا اللحى " رواه البخاري (5443) ومسلم(600) ، وفي رواية ( خالفوا المشركين أحفوا الشوارب وأوفوا اللحى ) رواه مسلم(602) وروى مسلم (383) عن أبي هريرة – رضي الله عنه – قال : قال رسول الله صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ : ( جزوا الشوارب وأرخوا اللحى خالفوا المجوس ) .
وجاء في فتاوى اللجنة الدائمة (5/136) :
ومعنى إعفاء اللحية تركها لا تقص حتى تعفو أي تكثر . هذا هديه صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ في القول ، أما هديه في الفعل فإنه لم يثبت عنه صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ أنه أخذ من لحيته ، وأما الحديث الذي أخرجه الترمذي عن عمرو بن شعيب عن أبيه عن جده : " أن النبي صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ كان يأخذ من لحيته من عرضها وطولها " وقال الترمذي هذا حديث غريب ( الترمذي : 2912 ) وهذا الحديث في سنده عمر بن هارون وهو متروك كما قال الحافظ ابن حجر في التقريب ، وبذلك يعلم أنه حديث لا يصح ولا تقوم به حجة في معارضة الأحاديث الصحيحة الدالة على وجوب إعفاء اللحى وتوفيرها وإرخائها . أما ما يفعله بعض الناس من حلق اللحية أو أخذ شيء من طولها أو عرضها فإنه لا يجوز لمخالفة ذلك لهدي الرسول صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ وأمره بإعفائها . والأمر يقتضي الوجوب حتى يوجد صارف لذلك عن أصله ولا نعلم ما يصرفه عن ذلك . اهـ .
قال الشيخ محمد العثيمين – رحمه الله - القص من اللحية خلاف ما أمر به النبي صلى الله عليه وسلم في قوله: ( وفروا اللحى )، ( أعفوا اللحى ) ، ( أرخوا اللحى ) فمن أراد اتباع أمر الرسول صلى الله عليه وسلم ، واتباع هديه صلى الله عليه وسلم ، فلا يأخذن منها شيئاً ، فإن هدي الرسول ، عليه الصلاة والسلام، أن لا يأخذ من لحيته شيئاً، وكذلك كان هدي الأنبياء قبله .
فتاوى ابن عثيمين(11/126)
وذهب بعض أهل العلم إلى جواز أخذ ما زاد عن القبضة من اللحية استدلالاً بفعل ابن عمر رضي الله عنه ، فقد روى البخاري (5892) : ( وَكَانَ ابْنُ عُمَرَ إِذَا حَجَّ أَوْ اعْتَمَرَ قَبَضَ عَلَى لِحْيَتِهِ فَمَا فَضَلَ أَخَذَه )
قال الشيخ ابن باز : من احتج بفعل ابن عمر رضي الله عنهما أنه كان يأخذ من لحيته في الحج ما زاد على القبضة . فهذا لا حجة فيه ، لأنه اجتهاد من ابن عمر رضي الله عنهما ، والحجة في روايته لا في اجتهاده . وقد صرح العلماء رحمهم الله : أن رواية الراوي من الصحابة ومن بعدهم الثابتة عن النبي صلى الله عليه وسلم هي الحجة ، وهي مقدمة على رأيه إذا خالف السنة .
فتاوى ومقالات الشيخ ابن باز :(8/370)
وقال الشيخ عبد الرحمن بن قاسم في رسالته تحريم حلق اللحي ص (11) : " ورخص بعض أهل العلم في أخذ ما زاد عن القبضة لفعل ابن عمر ، وأكثر العلماء يكرهه ، وهذا أظهر لما تقدم ، وقال النووي : والمختار تركها على حالها وألا يتعرض لها بتقصير شيء أصلاً ... وقال في الدر المختار : وأما الأخذ منها وهي دون القبضة فلم يبحه أحد . اهـ اختصار
With regard to the view that the reason for it being obligatory to let the beard grow was in order to be different from the mushrikeen, and that this reason no longer applies and so it is not obligatory to let the beard grow – the answer to this is as follows:
1- The view that the reason no longer applies is the view of one who ignores reality, because it may be said: who are the majority among the mushrikeen – those who shave their beards or those who let them grow? Undoubtedly the majority are those who shave their beards .
2- Moreover, being different from the mushrikeen is not the only reason, so we cannot say that the ruling no longer applies because the reason for it is no longer there, because there are other reasons, such as the fact that shaving the beard is an imitation of women, and changing the creation of Allaah, and that letting the beard grow is one of the sunnahs of the fitrah and is the way of the Messengers.
Even if we assume that “being different from the mushrikeen” no longer applies as a reason, the shar’i ruling remains in effect because of the other reasons.
Shaykh Muhammad ibn Saalih al-‘Uthaymeen (may Allaah have mercy on him) was asked about what some people say about the reason for letting the beard grow being to be different from the Magians and Christians as it says in the hadeeth, and that this is a reason that no longer applies nowadays, because they let their beards grow.
He replied:
We may answer this in several ways:
1- Letting the beard grow is not only for the sake of being different, rather it is also part of the fitrah as is proven in Saheeh Muslim, as letting the beard grow is part of the fitrah with which Allaah has created mankind, so that they regard as beautiful that which is in accordance with it and regard as ugly that which goes against it.
2- The Jews, Christians and Magians nowadays do not all let their beards grow, and not even a quarter of them do that, rather the majority of them shave their beards as is quite obvious.
3- If a ruling is established in sharee’ah for a reason that no longer applies, and this ruling is in accordance with the fitrah or is one of the symbols of Islam, then it remains even if the reason no longer applies. Do you not see that raml (walking at a fast pace) in tawaaf was originally intended so that the Prophet (peace and blessings of Allaah be upon him) and his companions could demonstrate physical strength in front of the mushrikeen who said: There have come to you people who have been weakened by the fever of Yathrib. This reason no longer applies, but the ruling remains in effect, because the Prophet (peace and blessings of Allaah be upon him) did raml in the Farewell Pilgrimage.
To conclude: What is required of the believer, if Allaah and His Messenger have enjoined something, is to say: We hear and obey, as Allaah says (interpretation of the meaning):
“The only saying of the faithful believers, when they are called to Allaah (His Words, the Qur’aan) and His Messenger (peace and blessings of Allaah be upon him), to judge between them, is that they say: ‘We hear and we obey.’ And such are the successful (who will live forever in Paradise)”
[al-Noor 24:51]
And they should not be like those who say: We hear and disobey, or who give false reasons and baseless excuses. This is the situation of one who does not submit truly to the command of Allaah and His Messenger. Allaah says (interpretation of the meaning):
“It is not for a believer, man or woman, when Allaah and His Messenger have decreed a matter that they should have any option in their decision. And whoever disobeys Allaah and His Messenger, he has indeed strayed into a plain error”
[al-Ahzaab 33:36]
“But no, by your Lord, they can have no Faith, until they make you (O Muhammad (peace and blessings of Allaah be upon him) judge in all disputes between them, and find in themselves no resistance against your decisions, and accept (them) with full submission”
[al-Nisa’ 4:65]
I do not know how the one who says such things will be able to face his Lord on the Day of Resurrection. We must hear and obey and heed the command of Allaah and His Messenger in all cases. End quote.
Majmoo’ Fataawa Ibn ‘Uthaymeen (11/129-130).
And he also said (may Allaah have mercy on him): Letting the beard grow is the way of the Messengers. Allaah says of Haroon that he said to his brother Moosa (interpretation of the meaning):
“O son of my mother! Seize (me) not by my beard, nor by my head! Verily, I feared lest you should say: ‘You have caused a division among the Children of Israel, and you have not respected my word!’”
[Ta-Ha 20:94]
The last and best of the Messengers, Muhammad (peace and blessings of Allaah be upon him), let his beard grow, as did the caliphs who came after him, and his companions and the leaders and common folk of the Muslims in all but the most recent period, when many of them have gone against the way of their Prophet (peace and blessings of Allaah be upon him) and their righteous predecessors (may Allaah be pleased with them). But this is the way of the Prophets and Messengers and their followers, and it is part of the fitrah with which Allaah created people, as is proven in Saheeh Muslim. Hence the correct view is that it is haraam to shave it, as was the view favoured by Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him), because of the command of the Prophet (peace and blessings of Allaah be upon him) to let it grow.
As for saying that the reason for letting it grow is to be different from the Jews and that this no longer applies, this is not acceptable, because the reason is not only to be different from the Jews.
Rather what is proven in al-Saheehayn is: “Be different from the mushrikeen” and in Saheeh Muslim it also says: “Be different from the Magians.” Moreover, being different from these people is not the only reason, rather there is another, greater reason, namely following the guidance of the Messengers (peace and blessings be upon them) by keeping the beard.
And the obligation to follow the fitrah.
And not changing the creation of Allaah in ways that Allaah has not permitted.
All of these are reasons why it is obligatory to keep the beard and let it grow, as well as being different from the enemies of Allaah, such as the mushrikeen, Magians and Jews.
Moreover, the claim that the reason for letting the beard grow no longer applies is not true, because most of the enemies of Allaah today among the Jews and others shave their beards, as is well known to anyone who has any knowledge of other nations and their actions. Even if we assume that most of them today let their beards grow, this does not alter the fact that it is prescribed in Islam to let the beard grow, because the fact that the enemies of Islam imitate something that is prescribed for the Muslims does not mean that it is no longer prescribed. Rather we should adhere more closely to it because they are imitating us and following us, and they are regarding it as something good and returning to the fitrah. End quote.
Majmoo’ Fataawa Ibn ‘Uthaymeen (16/46-47).
اور رہا يہ قول كہ: " پورى داڑھى ركھنے كى علت مشركوں كى مخالفت ہے، اور اب يہ علت ختم ہو چكى ہے " تو اس بنا پر اب مكمل داڑھى ركھنا واجب نہيں رہى، اس كا جواب درج ذيل ہے:
1 - يہ كہنا كہ: " اب علت ختم ہو چكى ہے " يہ واقع كے مخالف ہے كيونكہ كہا جائيگا: مشركين ميں اكثر كيا ہے: آيا داڑھى منڈوانے والے زيادہ ہيں يا كہ پورى داڑھى ركھنے والے ؟
تو بلا شك و شبہ ان كى اكثريت داڑھى منڈوانے والى ہے.
2 - اور يہ بھى ہے كہ: مشركوں كى مخالفت ہى اس كى واحد علت نہيں، حتى كہ علت زائل ہونے كى بنا پر اس كا حكم بھى زائل ہو جائے، بلكہ اس كے علاوہ اور بھى كئى ايك علتيں ہيں، جن ميں سے كچھ يہ ہيں:
داڑھى منڈانے ميں عورتوں سے مشابہت ہوتى ہے.
اور داڑھى منڈانا اللہ تعالى كى خلقت ميں تغير ہے.
اور مكمل داڑھى بڑھانا سنن فطرت ميں شامل ہوتا ہے.
اور داڑھى پورى ركھنا سب رسولوں كى سنت ہے.
تو اگر فرض كر ليا جائے كہ اس كى علت مشركين كى مخالفت ہے اور يہ علت زائل ہو چكى ہے، تو پھر بھى داڑھى ركھنے كا حكم باقى رہتا ہے كيونكہ دوسرى علتيں موجود ہيں.
شيخ محمد بن صالح العثيمين رحمہ اللہ سے درج ذيل سوال كيا گيا:
بعض لوگ كہتے ہيں كہ داڑھى ركھنے كى علت مجوسيوں اور يہوديوں كى مخالفت ہے، جيسا كہ حديث ميں آيا ہے، اور اب يہ علت نہيں رہى، كيونكہ وہ بھى اب اپنى داڑھياں بڑھانے لگے ہيں، اس قول كا حكم كيا ہے ؟
شيخ رحمہ اللہ تعالى كا جواب تھا:
" اس كے متعلق ہمارا جواب كئى ايك وجوہات پر مشتمل ہے:
پہلى وجہ:
صرف مخالفت كى بنا پر ہى داڑھى بڑھانے كا حكم نہيں ديا گيا، بلكہ يہ فطرت ميں شامل ہوتا ہے، جيسا كہ يہ صحيح مسلم كى حديث سے ثابت ہے، تو پورى داڑھى ركھنى اس فطرت ميں شامل ہوتى ہے جس پر اللہ تعالى نے لوگوں كو پيدا كيا ہے، اور يہ مستحسن ہے، اس كے علاوہ باقى قبيح ہے.
دوسرى وجہ:
اس وقت سارے يہودى اور مجوسى اپنى داڑھياں نہيں ركھتے، اور نہ ہى ان ميں سے ايك چوتھائى حصہ داڑھى ركھنے والے ہيں، بلكہ ان كى اكثريت داڑھى منڈانے والى ہے، جيسا كہ فى الواقع اور مشاہدہ ميں بھى آيا ہے.
تيسرى وجہ:
جب كسى زائل شدہ معنى كى بنا پر كوئى شرعى حكم ثابت ہو، اور يہ حكم فطرت يا اسلامى شعار كے موافق ہو تو يہ حكم باقى رہےگا چاہے اس كا سبب زائل ہو چكا ہو.
كيا آپ ديكھتے نہيں كہ طواف ميں رمل ( پہلوانوں كى طرح چلنا ) كا سبب يہ تھا كہ نبى كريم صلى اللہ عليہ وسلم اور ان كے صحابہ مشركين كے آگے اپنى قوت اور طاقت ظاہر كرنا چاہتے تھے، كيونكہ مشرك يہ كہنے لگے تھے كہ تمہارے پاس ايسى قوم آ رہى ہے جسے يثرب ( مدينہ ) كے بخار نے كمزور كر كے ركھ ديا ہے، ليكن اس علت كے زائل ہو جانے كے باوجود اس كا حكم باقى ہے، كيونكہ نبى كريم صلى اللہ عليہ وسلم نے حجۃ الوداع كے موقع پر رمل كيا تھا.
تو حاصل اور نتيجہ يہ ہوا كہ:
مومن شخص پر واجب اور ضرورى ہے كہ جب اللہ تعالى اور اس كے رسول صلى اللہ عليہ وسلم كسى معاملہ كا فيصلہ كر ديں تو اسے اپنى زبان سے سمعنا اور اطعنا كہ ہم نے سنا اور اس كى اطاعت كرتے ہوئے اسے تسليم كر ليا ہى كہنا چاہيے.
اللہ سبحانہ و تعالى كا فرمان ہے:
﴿ نہيں سوائے اس بات كہ مومنوں كو جب اللہ تعالى اور اس كے رسول كى طرف بلايا جائے كہ وہ ان ميں فيصلہ كريں تو انہيں يہى كہنا چاہيے كہ ہم نے سن ليا اور اطاعت كى، اور يہى لوگ كامياب ہيں ﴾النور ( 51 ).
اور وہ ان لوگوں كى طرح نہ ہو جائيں جنہوں نے سمعنا و عصينا يعنى ہم نے سن تو ليا ليكن ہم اطاعت نہيں كرينگے كہا، يا پھر وہ واہى قسم كى علتيں اور عذر تلاش كرتے پھريں جن كى كوئى اصل اور دليل نہيں، يہ تو اس شخص كى حالت ہے جس نے دل سے اسلام كو قبول نہيں كيا، اور نہ ہى اس نے اللہ تعالى اور اس كے رسول صلى اللہ عليہ وسلم كے حكم سے سامنے اپنا سرخم تسليم كيا.
اللہ جلا و علا كا فرمان ہے:
﴿ اور جب اللہ تعالى اور اس كا رسول كسى امر كا فيصلہ كر ديں تو كسى مومن مرد اور مومن عورت كے ليے اپنے معاملہ ميں ان كو كوئى اختيار باقى نہيں رہتا، اور جو كوئى بھى اللہ تعالى اور اس كے رسول كى نافرمانى كريگا تو وہ واضح اور كھلى گمراہى ميں جا پڑا ﴾الاحزاب ( 36 ).
اور اللہ سبحانہ و تعالى كا فرمان ہے:
﴿ اورتيرے رب كى قسم وہ اس وقت تك مومن ہى نہيں ہو سكتے جب تك وہ اپنے اختلافات اور جھگڑوں ميں آپ كا حكم تسليم نہ كر ليں اور پھر وہ آپ كے فيصلہ كے متعلق اپنے دلوں ميں كوئى حرج محسوس نہ كريں، اور اسے دل سے تسلم كر ليں ﴾النساء ( 65 ).
اور ميں يہ نہيں جانتا كہ كيا اس طرح كى كلام كرنے والا شخص روز قيامت اپنے رب كا سامنا كر سكےگا، تو ہم پر ضرورى ہے كہ ہم اللہ تعالى اور اس كے رسول صلى اللہ عليہ وسلم كى ہر حالت ميں اطاعت و فرمانبردارى كريں، اور ان كے حكم پر عمل كريں " انتہى.
ديكھيں: مجموع فتاوى ابن عثيمين ( 11 / 129 - 130 ).
اور شيخ رحمہ اللہ كا يہ بھى كہنا ہے:
" پورى داڑھى ركھنا سب رسولوں كى سنت ہے، اللہ سبحانہ و تعالى نے ہارون عليہ السلام كے متعلق فرمايا ہے كہ انہوں نے اپنے بھائى موسى عليہ السلام كو كہا تھا:
﴿ اے ميرے ماں جائے بھائى ميرى داڑھى نہ پكڑو، اور نہ ہى ميرا سر مجھے خدشہ تھا كہ تم يہ كہو گے كہ تو نے ميرے اور بنى اسرائيل كے مابين تفريق ڈال دى، اور ميرى بات كا انتظار بھى نہ كيا ﴾طہ ( 94 ).
اور ان ميں سب سے افضل اور خاتم الرسل محمد صلى اللہ عليہ وسلم نے بھى اپنى داڑھى پورى ركھى ہوئى تھى، اور اسى طرح نبى كريم صلى اللہ عليہ وسلم كے خلفاء راشدين اور آپ كے صحابہ رضى اللہ تعالى عنہم، اور آئمۃ اسلام، اور عام مسلمانوں كے سلف اور خلف علماء رحمہم اللہ نے بھى داڑھى پورى ركھى.
تو يہ انبياء و رسل اور ان كے متبعين كا طريقہ ہے، اور يہ وہ فطرتى چيز ہے جس پر اللہ تعالى نے لوگوں كو پيدا فرمايا ہے، جيسا كہ اس كا ثبوت صحيح مسلم كى حديث ميں ملتا ہے، اور اسى ليے داڑھى منڈانے كى حرمت كا قول ہى راجح ہے، جيسا كہ شيخ الاسلام ابن تيميہ رحمہ اللہ نے اختيار كيا ہے؛ كيونكہ رسول كريم صلى اللہ عليہ وسلم نے داڑھى پورى ركھنے، اور بڑھانے كا حكم ديا ہے.
اور رہا يہ مسئلہ كہ داڑھى ركھنے ميں حكمت يہوديوں كى مخالفت ہے، اور اب يہ حكمت ختم ہو چكى ہے، تو يہ غيرمسلمہ بات ہے؛ كيونكہ اس ميں علت صرف يہوديوں كى مخالفت ہى نہيں.
بلكہ صحيح بخارى اور صحيح مسلم ميں فرمان نبوى ہے:
" مشركوں كى مخالفت كرو "
اور صحيح مسلم ميں بھى فرمان نبوى ہے:
" مجوسيوں كى مخالفت كرو "
پھر صرف ان كى مخالفت كرنا ہى اكيلى علت نہيں؛ بلكہ اس ميں كئى ايك اور بھى علتيں ہيں، مثلا: رسولوں اور انبياء كے داڑھى ركھنے عمل كى موافقت كرنا.
اور فطرت كے تقاضا كا التزام كرنا.
اور اللہ تعالى كے حكم كے بغير خلقت ميں تغير و تبدل كرنا.
تو مشركين اور يہود و مجوس كى مخالفت كے ساتھ ساتھ يہ سارى علتيں داڑھى پورى ركھنے اور بڑھانے كے وجوب كا تقاضا كرتى ہيں.
پھر اس علت كے زائل ہونے كا دعوى بھى غير مسلم ہے اسے تسليم نہيں كيا جا سكتا، كيونكہ اللہ تعالى كے دشمن يہوديوں وغيرہ كى اكثريت اپنى داڑھياں منڈواتى ہے، جيسا كہ مختلف قوموں اور امتوں كے حالات اور ا ان كے اعمال سے باخبر لوگوں كو اس كا علم ہے.
پھر اگر فرض بھى كر ليا جائے كہ آج ان لوگوں كى اكثريت اپنى داڑھياں بڑھانے لگى ہے، تو داڑھى ركھنے كى مشروعيت كو زائل نہيں كر سكتى؛ كيونكہ جو چيز اہل اسلام كے ليے شريعت اسلاميہ نے مشروع كى ہے اس ميں اعداء اسلام كى مشابہت سے شريعت اسے سلب نہيں كرتى، بلكہ اس كام كا زيادہ التزام كرنا ضرورى ہے، كيونكہ اس ميں غير مسلموں نے ہمارے ساتھ مشابہت كى ہے، اور وہ ہمارے تابع بن گئے ہيں، اور انہوں نے اس كام كے اچھا ہونے كى تائيد كى ہے، اور وہ فطرتى تقاضے كى طرف واپس پلٹ آئے ہيں " انتہى.
ديكھيں: مجموع فتاوى ابن عثيمين ( 16 / 46 - 47 ).
ARABIC:
ثانيا :
وأما القول بأن العلة من وجوب إعفاء اللحية هي مخالفة المشركين ، وقد زالت هذه العلة الآن ، وعليه فلا يجب إعفاء اللحية .
فالجواب على هذا القول بما يلي :
1- القول بزوال العلة الآن ، قول مخالف للواقع ، لأنه يقال : أيهما أكثر في المشركين : من يحلقون لحاهم أم من يعفونها ؟ لا شك أن الأكثر هم الذين يحلقون لحاهم .
2- وأيضاً : ليست العلة الوحيدة هي مخالفة المشركين ، حتى يقال بزوال الحكم إذا زالت العلة ، بل هناك علل أخرى ، منها : أن في حلق اللحية تشبهاً بالنساء ، وتغييراً لخلق الله . وأن إعفاءها من سنن الفطرة ، وسنن المرسلين .
فعلى فرض أن علة " مخالفة المشركين " قد زالت يبقى الحكم مشروعاً كما هو بالعلل الأخرى .
وقد سُئل الشيخ محمد بن صالح العثيمين رحمه الله : عما يقوله بعض الناس من أن علة إعفاء اللحى مخالفة المجوس والنصارى كما في الحديث ، وهي علة ليست بقائمة الآن ، لأنهم يعفون لحاهم ؟
فأجاب :
" جوابنا على هذا من وجوه :
الوجه الأول : أن إعفاء اللحية ليس من أجل المخالفة فحسب ، بل هو من الفطرة كما ثبت ذلك في صحيح مسلم ، فإن إعفاء اللحي من الفطرة التي فطر الله الناس عليها وعلى استحسانها ، واستقباح ما سواها .
الوجه الثاني : أن اليهود والنصارى والمجوس الآن ليسوا يعفون لحاهم كلهم ، ولا ربعهم ، بل أكثرهم يحلقون لحاهم كما هو مشاهد وواقع .
الوجه الثالث : أن الحكم إذا ثبت شرعاً من أجل معنى زال وكان هذا الحكم موافقاً للفطرة أو لشعيرة من شعائر الإسلام فإنه يبقى ولو زال السبب ، ألا ترى إلى الرَّمَل في الطواف كان سببه أن يُظهر النبيُّ صلى الله عليه وسلم وأصحابه الجَلَد والقوة أمام المشركين الذين قالوا إنه يقدم عليكم قوم وهنتهم حُمَّى يثرب ، ومع ذلك فقد زالت هذه العلة ، وبقى الحكم ، حيث رَمَل النبي صلى الله عليه وسلم في حجة الوداع .
فالحاصل : أن الواجب على المؤمن إذا قضى الله ورسوله أمراً أن يقول سمعنا وأطعنا ، كما قال الله تعالى : ( إِنَّمَا كَانَ قَوْلَ الْمُؤْمِنِينَ إِذَا دُعُوا إِلَى اللَّهِ وَرَسُولِهِ لِيَحْكُمَ بَيْنَهُمْ أَنْ يَقُولُوا سَمِعْنَا وَأَطَعْنَا وَأُولَئِكَ هُمُ الْمُفْلِحُونَ ) النور/51 .
ولا يكونوا كالذين قالوا سمعنا وعصينا أو يلتمسوا العلل الواهية والأعذار التي لا أصل لها ، فإن هذا شأن من لم يكن مستسلما ًغاية الاستسلام لأمر الله ورسوله يقول الله عز وجلّ : ( وَمَا كَانَ لِمُؤْمِنٍ وَلا مُؤْمِنَةٍ إِذَا قَضَى اللَّهُ وَرَسُولُهُ أَمْراً أَنْ يَكُونَ لَهُمُ الْخِيَرَةُ مِنْ أَمْرِهِمْ وَمَنْ يَعْصِ اللَّهَ وَرَسُولَهُ فَقَدْ ضَلَّ ضَلالاً مُبِيناً ) الأحزاب/ 36 .
ويقول تعالى : ( فَلا وَرَبِّكَ لا يُؤْمِنُونَ حَتَّى يُحَكِّمُوكَ فِيمَا شَجَرَ بَيْنَهُمْ ثُمَّ لا يَجِدُوا فِي أَنْفُسِهِمْ حَرَجاً مِمَّا قَضَيْتَ وَيُسَلِّمُوا تَسْلِيماً ) النساء/65 .
ولا أدري عن الذي يقول مثل هذا الكلام هل يستطيع أن يواجه به ربه يوم القيامة ، فعلينا أن نسمع ونطيع وأن نمتثل أمر الله ورسوله على كل حال " انتهى .
"مجموع فتاوى ابن عثيمين" (11/129_130) .
وقال رحمه الله أيضا : " إعفاء اللحية من سنن المرسلين ، قال الله تعالى عن هارون أنه قال لأخيه موسى : ( قَالَ يَبْنَؤُمَّ لاَ تَأْخُذْ بِلِحْيَتِى وَلاَ بِرَأْسِى إِنِّى خَشِيتُ أَن تَقُولَ فَرَّقْتَ بَيْنَ بَنِىۤ إِسْرٰۤءِيلَ وَلَمْ تَرْقُبْ قَوْلِى ) طه / 94 .
وكان خاتمهم وأفضلهم محمد صلى الله عليه وسلم قد أعفى لحيته ، وكذلك كان خلفاؤه ، وأصحابه ، وأئمة الإسلام وعامتهم في غير العصور المتأخرة التي خالف فيها الكثير ما كان عليه نبيهم صلى الله عليه وسلم وسلفهم الصالح رضوان الله عليهم ، فهي هدي الأنبياء والمرسلين وأتباعهم ، وهي من الفطرة التي خلق الله الناس عليها ، كما ثبت ذلك في صحيح مسلم ، ولهذا كان القول الراجح تحريم حلقها كما اختاره شيخ الإسلام ابن تيمية رحمه الله ؛ لأمر النبي صلى الله عليه وسلم بإعفائها وتوفيرها .
وأما كون الحكمة من إبقائها مخالفة اليهود ، وانتفت الاۤن فغير مسلَّم ؛ لأن العلة ليست مخالفة اليهود فقط .
بل الثابت في الصحيحين : ( خالفوا المشركين ) وفي صحيح مسلم : أيضاً ( خالفوا المجوس ) ، ثم إن المخالفة لهؤلاء ليست وحدها هي العلة ؛ بل هناك علة أخرى أو أكثر ،
مثل : موافقة هدي الرسل عليهم الصلاة والسلام في إبقائها .
ولزوم مقتضى الفطرة .
وعدم تغيير خلق الله فيما لم يأذن به الله .
فكل هذه علل موجبات لإبقائها وإعفائها مع مخالفة أعداء الله من المشركين والمجوس واليهود .
ثم إن ادعاء انتفائها غير مسلم ، فإن أكثر أعداء الله اليوم من اليهود وغيرهم ، يحلقون لحاهم ، كما يعرف ذلك من له خبرة بأحوال الأمم وأعمالهم ، ثم على فرض أن يكون أكثر هؤلاء اليوم يعفون لحاهم ، فإن هذا لا يزيل مشروعية إعفائها ؛ لأن تشبه أعداء الإسلام بما شُرع لأهل الإسلام لا يسلبه الشرعية ، بل ينبغي أن تزداد به تمسكاً حيث تشبهوا بنا فيه وصاروا تبعاً لنا ، وأيدوا حسنه ورجعوا إلى مقتضى الفطرة " انتهى .
" مجموع فتاوى ابن عثيمين " (16/46_47) .
"UNQUOTE"
In view of Maulana Fazlur Rehman Sahab’s Anti American Rhetoric, would he like to define Akram Khan Durrani’s [CM of NWFP from 2002 to 2007 in MMA/PML-Q league] Visit of USA where he was given detailed tour of Pentagon and Defence Department [mind you both of these facilities are full of Pro Israeli Zionist Neocons]: DETAILS: US Elections: Republicans or Democrats. http://chagataikhan.blogspot.com/2008/10/us-elections-republicans-or-democrats_12.html Maulana Fazlur Rehman and Opportunism. http://chagataikhan.blogspot.com/2008/11/maulana-fazlur-rehman-and-opportunism.html What about some protests against this vice? No doubt Beard is Sunnah but practicing Polytheism is far more dangerous becaue Allah accepts prayers [Salat] without Beard but wouldn’t accept Polytheism. Why don't these Mullahs protest against this vice like they protest against Foreign Influence. Are they protecting and preserving someone in MMA? Makkah to Data Darbar Lahore [Sufi Shrine in Pakistan] Makkah to Data Darbar Lahore [Sufi Shrine in Pakistan] http://chagataikhan.blogspot.com/2008/10/makkah-to-data-darbar-lahore-sufi.html Idol Worshipping and Grave Worshipping amongst Muslims http://chagataikhan.blogspot.com/2008/11/idol-worshipping-and-grave-worshipping.html Dr Aamir Liaquat is lecturing but one wonders if he even know about the Funds Jang/GEO TV Group generate through Gillette Advertisement [A big portion of the salaries of Aamir and many other "Islamic Lecturers" on these TV Channles is generated through advertisements from MNCs] . Why don’t they quit to protect the honour of Sunnah or did Aamir Liaquat ever advised GEO TV Newscasters to grow beard. What I am trying to say that those [likes of Aamir Liaquat] who cannot even say the Truth within their organization [GEO/JANG] have no right to lecture and placed themselves on higher pedestal acting like Sanctimonious Preachers: GEO TV violates Blasphemy Law of Islam. بے خبری میں آپ کیسے “جی“ رہے ہیں ۔۔ کیا دیکھہ رہے ہیں ۔۔ کس سے لطف اندوز ہو رہے ہیں ۔۔۔ ذرا سوچئیے ؟؟
http://chagataikhan.blogspot.com/2009/11/geo-tv-violates-blasphemy-law-of-islam.html
GEO TV raise hue and cry over almost everything whereas their very own key "Religious Scholar - Mr. Aamir Liaquat Hussain" is indulged in “Tabbarra Against the Companions of Prophet Mohammad (PBUH)” (Insulting Comments against the Companions of Prophet Mohammad - PBUH). Had Daily Jang quoted Quran and Hadith on Beard then it wouldn’t have been a problem but lecture on Islam from a TV Anchor who doesn’t even know about the “Status” of Companions [Sahaba Kiram] would not be acceptable to any sane person. Watch and lament.
GEO TV [JANG GROUP] Incites Killing & Sectarianism - Part 1
GEO TV [JANG GROUP] Incites Killing & Sectarianism - Part 2
GEO TV [JANG GROUP] Incites Killing & Sectarianism - Part 3
GEO TV [JANG GROUP] Incites Killing & Sectarianism - Part 4
"QUOTE"
Image of a Trinity College Degree sample and Dr Aamir's (Below left) Bachelor's degree
Musharraf's Blue Eyed Religious Affairs Minister Turns Out to be Dr. Fake By M A Siddiqui WASHINGTON DC, Mar 9, 2005 ISSN: 1684-2057 www.satribune.com http://antisystemic.org/satribune/www.satribune.com/archives/200503/P1_fake.htm
KARACHI, March 9: He is the most high profile Parliamentarian of Altaf Hussain’s Muttahida Qaumi Movement (MQM) and is also projecting himself as Altaf Bhai’s successor, should something happen to the MQM leader in London. He is the blue-eyed boy of General Pervez Musharraf as the General telephones him after hearing his dramatic preachings on the TV. He is the most versatile preacher of Islamic values and morals on home TV screens round the clock. He is a prolific speaker and a successful fund-raiser for charities. He is a junior Minister for Religious Affairs in the huge cabinet of Prime Minister Shaukat Aziz. But in addition to all these qualifications, young, dapper and the stylish member of the National Assembly from Karachi, "Dr." Aamir Liaquat Hussain, is a fake and a fraud.In a stunning investigation by Karachi Urdu Daily “Ummat” it has been documented and proved that Dr Aamir purchased fake University degrees to contest the 2002 general election, forced the Karachi University officials to authenticate these degrees in a single day and prevented any investigations by the newspaper to dig deep into the unavailable records at the University. The newspaper, however, persisted with the three-month long probe and was able to obtain the copies of the “University” degrees Dr Aamir used to make himself eligible to contest the election for a National Assembly seat on the MQM ticket from Karachi. He won because of the party ticket and when MQM joined the Musharraf coalition, he was made a junior Minister of Religious Affairs in the cabinet. But his fame came from his TV show on GEO TV "Aalim Online" a religious program in which viewers phone in their questions on Islamic issues and he invites two prominent Islamic scholars every week to answer these personal and social questions. He also hosts other religious programs and General Musharraf and his wife Sehba are so fond of his style of preaching and reciting “Hamds and Naats”, specially during the month of Ramazan, that two years ago Sehba Musharraf called him instantly and told him General Musharraf was crying as he listened to his voice on TV. Dr Aamir did not have a graduate degree in 2002 and according to the investigation he approached a web site in Spain, The Trinity College & University, which boasts about providing Bachelors, Masters or even Doctorate degrees, without attending any class or college. “Everything by Email” the web site of the College says right on top with the big slogan: “Get your degree today.”
Dr Aamir bought his “Bachelor of Arts in Islamic Studies” degree (Serial No: P-2002227 Dated March 17, 1995), got his “Master of Arts in Islamic Studies” degree (No: P-2002341 Dated March 15, 2002) and his “Doctor of Philosophy in Islamic Studies” degree (No: P-2002528 Dated April 5, 2002). In what may be a world record worthy of the Guinness Book of Records. He got his Doctorate in just three weeks after his Master's degree, if the documents are to be believed. (see images above) Daily Ummat contacted the Karachi University authorities to find out how these web site Email degrees were authenticated in a single day, in writing, by the then Registrar of Karachi University, Prof. NM Aqil Burney. The Registrar received the application from Dr Aamir on August 24, 2002, days before filing of his nomination papers for the NA election and authenticated his degrees though this letter No PA/2002 Dated August 24, 2002. Click to View the Registrar’s letter of authentication
Prof. Aqil, however, did leave some elbow room by stating in his letter that the authentication was “provisional” and the final decision would be conveyed to the applicant in due course of time. That decision was neither needed nor taken nor conveyed to anyone as Dr Aamir had used the provisional certificate to get himself elected to the Parliament and the matter was forgotten. When the newspaper contacted Prof Aqil later to ask how he could issue the authentication without referring the documents to the Karachi University’s Equivalence Committee, he admitted that Dr Aamir had come to him with degrees from some Spanish University and since these were not degrees issues by his University, he authenticated them on the spot. His answer was unconvincing to say the least. Prof Aqil kept no record of these degrees and when the newspaper contacted the current Registrar to verify whether any such record was kept, no one could trace the file, as none existed.
When the newspaper contacted the Higher Education Commission in Islamabad, the official authority on the matter, to verify whether the Trinity College & University of Spain, which issued the degrees to Dr Aamir, was a recognized institution by Pakistan, Director General Mohammed Javed Khan informed the newspaper vide a letter Dated February 23, 2005 that the Trinity College was not recognized. The letter confirmed the forgery of Dr Aamir and abetment in the forgery by Prof Aqil to facilitate his candidacy in the election. Daily Ummat also obtained copies of the degrees Dr Aamir presented to the Election Commission and during the investigation found that the Trinity College had placed exactly similar samples on its web site, offered the same day for a price. The investigation leaves Dr Aamir Liaquat Hussain, MQM Chief Altaf Hussain and General Pervez Musharraf in an embarrassing political dilemma. Musharraf has been promoting Dr Aamir as the heir apparent of Altaf Hussain himself and the way his curve was rising was creating serious apprehensions within the MQM circles as well.
For Musharraf it would be a triple disaster in just a few weeks as Dr Aamir would be the third cabinet minister who has been caught literally with his pants down in the middle of the road. His supporter, PPP rebel and currently a minister, Faisal Saleh Hayat, has already been asked by the Prime Minister to resign as his bail application was cancelled by the Supreme Court and National Accountability Bureau has to arrest him for unpaid loans. Many other candidates in the 2002 elections were disqualified because they were defaulters of loans but not Faisal. Interestingly just before the Supreme Court decision to cancel his bail, Faisal Saleh Hayat slipped out of the country and is now residing in London, considering his options whether to return to Pakistan and land in a jail or stay away.
Another serious embarrassment for Musharraf has been the Health Minister in the Punjab Cabinet, Dr Tahir Javed who absconded from Nebraska after causing the worst Hepatitis C outbreak in US history and who had forced his insurance company and the State of Nebraska to pay millions of dollars to his victims who sued him. Now the show boy of Musharraf, Dr Aamir Liaquat Hussain is in the dock. Scores of seasoned politicians, including former minister Syeda Abida Hussain of Jhang, were either disqualified or did not contest the 2002 polls because they did not have graduate degrees. Now we find that some of those who did, committed a fraud with the law and the people. The biggest embarrassment would, however, be for his GEO TV channel because he hosts a program which is supposed to teach moral values to its viewers. The host has now proved to be an immoral person himself.
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Shocking TV interview haunts Dr Aamir Liaquat’s career Daily Times Monitor Daily Times - Site Edition Thursday, May 26, 2005 ISLAMABAD/WASHINGTON: President Pervez Musharraf’s favourite Islamic TV preacher, the minister of state for religious affairs, Dr Aamir Liaquat Hussain, has finally shot himself, not in the foot but almost in the head, South Asia Tribune reported on Wednesday. “The minister, who was already in trouble over his allegedly fake degrees scandal and his sharp criticism of the Pakistan Army and Inter-Services Intelligence (ISI) and is being replaced by the Muttahida Qaumi Movement (MQM), despite all his denials, went on record in a TV interview last week and said Pakistan supported Iraqi insurgent leader Abu Musab Al-Zarqawi and what he was doing to US forces in Iraq,” it reported. “Aamir said this in an interview to ARY’s famous host, Dr Shahid Masood, on the subject of a fatwa (decree) issued by some Pakistani religious scholars recently, on whether suicide bombing was permissible in Islam. Aamir had been called to discuss the fatwa along with senior Muttahida Majlis-e-Amal leader Hafiz Hussain Ahmed,” it said. “The young and inexperienced minister, a loud-mouth who offends listeners, said such ‘truthful’ things about Pakistan’s policy on jihad in Iraq and Kashmir and even so strongly blasted President Musharraf for supporting the US that ARY TV decided not to run the programme on popular talk show Views-on-News,” South Asia Tribune added. Hafiz Hussain Ahmed, who was the other guest on the talk show, was shocked out of his senses when he heard the comments of the minister during the interview. He asked Aamir several times whether he was speaking in his personal capacity or on behalf of the MQM or the Musharraf government. When he was told that he was representing the government’s point of view, Hafiz Hussain Ahmed reportedly could not refrain from making the following remarks: ‘If this is what enlightened moderation of General Musharraf means, who in hell can oppose it. The MMA will fully support the MQM and Musharraf if this is the official policy’,” it said. “The whole show became so ridiculous that ARY decided not to run it, but the tape immediately became a hot potato and was soon in tremendous demand from all interested parties,” South Asia Tribune reported.Hafiz Hussain Ahmed confirmed the story of the censored TV show to South Asia Tribune. It quoted him as saying that he was shortly going to protest to the ARY TV Channel for not running the interview, as the minister had repeatedly said that it was the official government policy. “The minister agreed with all the points that I raised and all the arguments for jihad that I made and concurred that it was jihad being fought by Muslims in Iraq and the Pakistani government supported it. I was so surprised that I told him on record that if this is the meaning of enlightened moderation of General Musharraf, we (the MMA) are with you and kon kambakht mukhalifat kar sakta hay (which Godforsaken soul can oppose it),” it quoted him as saying. “ARY officials in Dubai and Islamabad refused to say why the interview had not been shown but Hafiz Hussain Ahmed said he would be protesting to the channel and urging them to release the tape as it would open the eyes of the world,” South Asia Tribune reported. “When Hafiz Hussain Ahmed started asking questions about the interview, the secret service got wind of what had happened and immediately demands were made from the ARY administration to let the authorities have a copy of the dreaded tape,” it said. “Surprisingly, the London headquarters of the MQM also got wind of what had happened in the interview and Altaf Hussain, who had already summoned Aamir Liaquat Hussain to London, also started looking for a copy of the tape,” it added.
South Asia Tribune quotes US diplomatic sources in Islamabad as telling it that they had heard about the interview and that they would like to hear the tape and what the minister had said about President Musharraf’s policy about suicide attacks by Zarqawi’s men on US forces. It quoted sources as saying later that Pakistani authorities had informed the US diplomats about the contents of the interview and everyone might soon be watching the tape of the interview. “Whether President Musharraf, Altaf Hussain or the US diplomats have received the cassette and heard Dr Aamir’s comments or not is not yet confirmed, but experts in Islamabad said it is only a matter of time that everyone concerned will hear what this outspoken minister had to say and then the chips would fall where they may,” it added. South Asia Tribune quotes sources close to Hafiz Hussain Ahmed, who heard the minister in awe during the interview, as saying that the minister had become emotional while talking about jihad and suicide bombings and was grilled by the host of the programme, Dr Shahid Masood, who almost trapped him into making statements which no politician in such a high political position would make.
It quotes the sources as saying that Aamir had openly criticised President Musharraf for his pro-US policies and had fully supported the jihadis in Iraq, Palestine and Kashmir, but at the same time he had insisted that suicide bombings in Pakistan were against Islam. “‘Anywhere, if there is one American soldier present, suicide bombing is permissible in Islam,’ Dr Aamir was quoted by these sources as having said on record. ‘There are times when the truth must be told,’ he added in one remark,” South Asia Tribune reported. “The minister was the main sponsor when about 50 Pakistani religious leaders issued the fatwa against suicide bombings in Pakistan, which according to some analysts, was done to please President Musharraf. But in his exuberance the minister was caught on the wrong foot when questioned by ARY and Geo TV Channels about such attacks in Iraq and other places,” it added. South Asia Tribune quoted sources in London as saying that MQM Chief Altaf Hussain had already been told by the army to name a replacement for the minister, as he had become too controversial and out-spoken in his remarks and it was difficult to keep him at the cabinet post.
“The London sources also revealed a shocking story about Dr Aamir’s brother, Imran Liaquat Hussain, who studied in Iran and later declared himself an ‘Ayatollah’ opposed to the clerics of Iran,” it said, adding, “Dr Imran was arrested in Iran and later came to Karachi where he took up a fight with MQM Chief Altaf Hussain and declared him ‘an agent of Iran, and a mafia don’. He also issued a fatwa calling for Altaf Hussain’s death and accused the MQM of Wall Street Journal’s journalist Daniel Pearl’s kidnapping and murder.”
“He claimed that the MQM was getting funds from Iran,” South Asia Tribune said.
“In response to his statements in 2002, Altaf Hussain pressured his father, who was also a senior MQM leader to disown his son and Sheikh Liaquat Hussain did exactly that, saying the statements issued by his ‘Ayatollah’ son were stupid, misleading and provocative and he as his father had nothing to do with these views of his son,” it added. “Imran Liaquat Hussain also has a website where he has numerous press clippings of his war against the MQM and its leader Altaf Hussain. He also supported President Musharraf in the 2002 referendum,” it reported. URL: http://www.dailytimes.com.pk/print.asp?page=2005\05\26\story_26-5-2005_pg7_45
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Dr. Aamir Liaquat Hussain of Aalim Online [a TV Program of Geo TV] has repeatedly incited several times, urging Lunatic Muslims [even in the Mullah State the authority to punish anybody rests with the State not with the individuals] to kill without fear. While on air the anchor person also pressured the other two Islamic scholars (from two different sects) on the program to support the statement. This resulted in a unanimous decision among the scholars, on air during a popular television show, to urge lynching with the intent to kill.Now read
PAKISTAN: Two persons murdered after an anchor person proposed the widespread lynching of Ahmadi sect followers - ASIAN HUMAN RIGHTS COMMISSION - URGENT APPEALS PROGRAMME - Urgent Appeal Case: AHRC-UAC-203-2008 10 September 2008 - http://www.ahrchk.net/ua/mainfile.php/2008/2999/
PAKISTAN: Two persons murdered after an anchor person proposed the widespread lynching of Ahmadi sect followers - ISSUES: Murder; religious discrimination; freedom of religion; media
Dear friends,
The Asian Human Rights Commission (AHRC) has received information that an anchor person working for a prominent television channel has incited Muslims in Pakistan to kill - to devastating effect. The targets are followers of the Muslim Ahmadi sect, a group which has been declared non-Islamic under the constitution of Pakistan. The first killing happened within 24 hours of the broadcast, and just under two days later a district chief of the Ahmadi was murdered. Followers of the religion are understandably frightened, and many have left their homes and are taking shelter at their central mosque, the Rabwa.
CASE DETAILS:
In a program aired on 7 September 2008 the anchor of the religious program 'Alam Online', Dr. Amir Liaquat Hussain--also former federal minister for religious affairs--declared the murder of Ahmadi sect members to be necessary (Wajib ul Qatal) according to Islamic teachings, because its followers don't believe in the last prophet, Mohammad, peace be upon him. Dr. Amir repeated his instruction several times, urging fundamentalists Muslims to kill without fear. While on air the anchor person also pressured the other two Islamic scholars (from two different sects) on the program to support the statement. This resulted in a unanimous decision among the scholars, on air during a popular television show, to urge lynching with the intent to kill. This was not a one-off. On September 9, Mr. Hussain answered a query with the comment that blasphemers are liable to be put to death.
According to the information received, at 1:15pm on September 8, 18 hours after the broadcast, six persons entered the Fazle Umer Clinic, a two-story hospital at Mirpur Khas city and two of them went to the second floor and started pressuring 45 year-old Dr. Abdul Manan Siddiqui to come downstairs to attend to a patient in crisis. Dr. Manan left his office and descended into an ambush. He was shot 11 times and died on the spot. His private guard was also shot and is in a serious condition. A woman was also injured by firing. The killers remained at the hospital until the doctor was declared dead, then they walked out of the building's front entrance. Police registered the killers as unknown. On September 9, 48 hours after the broadcast, Mr. Yousaf, a 75 year-old rice trader and district chief of the Ahmadi sect was killed on his way to prayer in Nawab Shah, Sindh province. Yousaf was fired on from people on motor bikes, and sustained three bullet wounds. He died on the way to the hospital. The assailants had taken a route past a police station. No one was arrested.
ADDITIONAL INFORMATION:
The Ahmadi sect was declared non-Islamic sect on September 7, 1974, through a constitutional amendment, and was labeled a minority sect. Since then, there has been open hatred of the sect by certain Islamic circles and fundamentalists across the Muslim world, and sect members suffer widespread discrimination. Ahmadi followers are not allowed to bury their dead in the ordinary grave yards of Muslims, and many of those buried before 1974 were shifted by fundamentalists. Since 1984 (when statistics have been compiled) around 93 Ahmadis have been killed for their allegiance to their sect, with four killed so far this year, including Dr. Ghulam Sarwar on March 19 in Faisalabad, Punjab province and Mr. Basharat Mughal on February 24 in Karachi. The Dr. Siddiqui is the 15th medical doctor killed since 1984.
SUGGESTED ACTION:
Please write to following authorities and urge them to appropriate actions in order to stop the killings of Ahmadi followers and recognized religious freedom. Please also demand them to prevent any religious hatred or discrimination from broadcasting through the media. Please be informed that the AHRC has also written separate letter to the UN Special Rapporteur on freedom of religion or belief.
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