I am the Dot Under the Ba (Under the Light of Rijaal)

I am the Dot Under the Ba

Question:

Have you ever heard or read Imam Ali said:

"I am the dot under the letter BA'

What is the source to this saying? And is this saying by Imam Ali authentic?

Answer:

This is not a ḥadīth of Imām `Alī (عليه السلام), rather this is a saying of Sūfīs that has been attributed to Imām `Alī (عليه السلام). This saying isnot found in our classical books of Islām, either Sunnī or Shī`ah.

When looking through the books of both the Shī`ah and Sunnī, you actually find this phrase “I am the dot which is under the Bā’”[1] being attributed to another person and not Imām `Alī (عليه السلام). The earliest book that I could find that has this phrase is a book by the famous Sūfī, al-Ghazālī (b.450/1058-d.505/1111)[2]. In his book Iḥyā’ `Ulūm al-Dīn (Rebirth of the Sciences of Religion), which is said to be authored when he was influenced by the Sūfīs, he states:

وجاء رجل إلى الشبلي رحمه الله فقال له ما أنت وكان هذا دأبه وعادته فقال أنا النقطة التي تحت الباء

A man came to al-Shiblī[3], may Allāh have mercy on him, and he said to him, ‘Who are you?’ and this was his habit and custom. So he (al-Shiblī) said: ‘I am the dot (nuqṭah) which is under the bā’’[4]

The next time that this phrase[5] has been seen is by the extremist Sūfī, Ibn `Arabī (b.558/1164-d.638/1240), he is commonly known as Muḥyī al-Dīn Ibn `Arabī. Ibn `Arabī in his al-Fatūḥāt al-Makiyyah, his magnum opus, has related the same story that al-Ghazālī has mentioned.[6]

The first time that this phrase has been attributed to Imām `Alī (عليه السلام), is by the Sūfī Sunnī scholar Muḥammad b. Talḥah al-Shāfi`ī’s (b. 582/1186-d.652/1254)[7] book called al-Durr al-Mandham fī al-Surr al-A`dham[8]. He does not give a chain of narrators of this saying, nor does he give a source to where he got this from.

About Ibn Ṭalḥah al-Shāfi`ī

He is a Sunnī scholar with Sūfī leanings. This can be easily seen when reading through his works. al-Dhahabī (b. 673-d. 748) in his Tārīkh al-Islām  says, “And he entered in things from delirium and misguidance, and he acted on the circles[9], and claimed that he derived from it, knowledge of the unseen (al-ghayb) and knowledge of the Hour (Day of Judgment)”[10]

al-Dhahabī also says in his Siyar A`lām al-Nabulā’, “but he entered into the delirium of the knowledge of the letters (`ilm al-hurūf)”[11]

Ibn Kathīr in his Ṭabaqāt al-Fuquhā’ al-Shāfi`īn says, “And it is attributed that he occupied himself with the knowledge of the letters and patrimony, and that he would derive from that things from the unseen. And some say: ‘That he returned from that’. And Allāh Knows best.”[12]

About al-Durr al-Mandham fī al-Surr al-A`dham

As you read through this book, you can see what al-Dhahabī and Ibn Kathīr was talking about when they said “he occupied himself with the knowledge of the letters”. Throughout the book, he goes on-and-on about the different letters in the Qur’ān and what they mean. He even tries to do tafsīr (commentary) on the hurūf al-Muqaṭi`ah[13]

This book is still extant, and an old written manuscript of this book has been uploaded by Kind Saud University. In this old manuscript of Ibn Ṭalḥah’s al-Durr al-Mandham, you can see the famous saying that is attributed to Imām `Alī (عليه السلام), “I am the dot which is under the bā’”.

(Scanned Image of Old Manuscript of Ibn Ṭalḥah’s al-Durr al-Mandham)

(Click image to enlarge)

و اعلم أن جميع أسرار الله تعالى في الكتب السماوية و جميع أسرار الكتب السماوية في القرآن ، وجميع ما في القرآن في الفاتحة ، وجميع ما في الفاتحة في بسم الله، وجميع ما في بسم الله في باء بسم الله، وجميع ما في باء بسم الله في النقطة التي هي تحت الباء . قال الإمام علي : أنا النقطة التي تحت الباء

And know that all of Allāh’s (تعالى) secrets are in the heavenly books, and all of the secrets of the heavenly books are in the Qur’ān. And all of which is in the Qur’ān is in al-Fātiḥah, and all of which is in al-Fātiḥah is in bismillah, and all of which is in bismillah is in the bā’ of bismillah, and all of which is in the bā’ inbismillah is the dot (nuqṭah) which is under the bā’. Imām `Alī (عليه السلام) said: “I am the dot which is under the bā’”

This is the first time in history that this phrase “I am the dot which is under the ba” has been attributed to Imām `Alī (عليه السلام). As you can see, he never gives the source or the chain of narrators to allow us to see how he got this phrase. This is not uncommon when reading through this book as he never gives the source or complete chain of narrators to the ḥadīth he mentions.

The first Shī`ah source that mentions this phrase is from the Sūfī[14] Shī`ah scholar Rajab al-Bursī (d. 813), who is also into the knowledge of the letters (`ilm al-Hurūf)[15], in his Mashāriq al-Anwār.[16] Rajab al-Bursī has been linked with the ghulāt (exaggerators)[17]. And al-Majlisī has said that he does not rely on what he puts in his book, unless it is in other authentic books.[18] Since this phrase is not added in al-Majlisī’s Bihār al-Anwār, it is safe to assume that al-Majlisī thought that this phrase was da`īf (weak). al-Bursī does not also give a source, nor does he give a chain of narrators to this phrase.

(Taken from my personal copy of al-Bursī’s Mashāriq al-Anwār, (Beirut: Mu’assasah al-`Alamī lil-Maṭbū`āt), pg. 21)

 (Click image to enlarge)

All the scholars that mention this phrase quote from either Ibn Ṭalḥah’s al-Durr al-Mandham or al-Bursī’s Mashāriq al-Anwār. For example, Sulaymān b. Ibrāhīm al-Qundūzī (d. 1294) quotes this phrase from al-Durr al-Mandham.[19] Or, al-Sayyid al-Mar`ashī al-Najafī (d. 1411) quotes this phrase attributed to Imām `Alī (عليه السلام) from al-Durr al-Mandham.[20]

In conclusion, this phrase is fabricated and misattributed to Imām `Alī (عليه السلام). This is not so surprising, since Sūfīs have been known to attribute false things to our A’immah (عليهم السلام), especially Imām `Alī (عليه السلام).

And Allāh Knows Best.

_________________________Nader ZaveriJamadi’ al-Awwal 29, 1433April 21, 2012

[1] أنا النقطة التي تحت الباء – Tr. “I am the dot which is under the bā’”

[2] Abū Ḥāmid, Muḥammad b. Muḥammad b. Muḥammad b. Aḥmad al-Ghazālī (450/1058-505/1111), he is known as the mujaddid(reviver) of the 5th century. It is stated that he has authored about 457 books. al-Ghazālī most famous books, which he has authored during his Sūfī days, is Iḥyā’ `Ulūm al-Dīn (Rebirth of the Sciences of Religion).

[3] This could be a reference to the Sūfī Abū Bakr al-Shiblī (b. 247/861). It is stated that he adhered to the Sūfī way, but was of the Mālikī madhhab.

[4] al-Ghazālī, Iḥyā’ `Ulūm al-Dīn, 4 vols., (Beirut: Dār al-Ma`rifah), vol. 3, pg. 342

[5] “I am the dot which is under the bā’”

[6] Ibn `Arabī, al-Fatūḥāt al-Makiyyah, 4 vols., (Beirut: Dār al-Ṣādir), vol. 1, pg. 102

[7] Abū Sālim, Muḥammad b. Ṭalḥah b. Muḥammad b. al-Ḥasan, known as Kamāl al-Dīn, al-Shāfi`ī. He died in the city of Aleppo (Ḥalab) on the 27th of Rajab.

[8] الدر المنظم في السر الأعظم

[9] al-Dhahabī is most likely alluding to Ibn Ṭalḥah’s circular patterns with writings in them, which can be seen through his book al-Durr al-Mandham

[10] al-Dhahabī, Tārīkh al-Islām, ed. `Umar `Abd al-Salām Tudmirī, (Beirut: Dār al-Kitāb al-`Arabī, 1st ed., 1407), vol. 11, pg. 44-45 (ARABIC TEXT):

وقد دخل في شيءٍ من الهَذَيَان والضّلال ، وعمل دائرةً وادّعى أنّه يستخرج منْها علِم الغيب وعلْم السّاعة

[11] al-Dhahabī, Siyar A`lām al-Nabulā’, 25 vols., ed. Shu`ayb Aranā’ūt, (Mu’assasah al-Risālah, 3rd ed., 1405), vol. 23, pg. 293, person # 199

[12] Ibn Kathīr, Ṭabaqāt al-Fuquhā’ al-Shāfī`īn, 2 vols, 2004, Tenth Class of Shāfi`ī Scholars (ARABIC TEXT)

وقد نسب إلى الاشتغال بعلم الحروف والأوقاف ، وأنه يستخرج من ذلك أشياء من المغيبات ، وقيل : إنه رجع عنه ، فالله أعلم

[13] Lit. ‘The Segmented Letters’ – These are the letters that Allāh (سبحانه و تعالى) has put in the beginning of some sūrahs (i.e. Alif-Lam-Mīm; Kaf-Ha-Ya-`Ayn-Sād)

[14] Muḥsin al-Amīn (d. 1371) calls Rajab al-Bursī a Sūfī. (See: Muḥsin al-Amīn, A`yān al-Shī`ah, (Beirut: Dār al-Tā`rif), vol. 6, pg. 465)

[15] Muhsin al-Amīn says that Rajab al-Bursī is into `ilm al-Hurūf and that it is nothing but a delusion, assumption and deceptive (See:ibid, pg. 466)

[16] al-Bursī, Mashāriq al-Anwār, ed. al-Sayyid `Alī Āshūr, (Beirut: Mu’assasah al-`Alamī lil-Maṭbū`āt, 1st ed., 1419), pg. 29

[17] al-Hurr al-`Āmulī, Amal al-Āmul, vol. 2, pg. 117, person # 329

و في كتابه إفراط و ربما نسب إلى الغلو“And in his book is excessiveness and it maybe that he is linked to ghuluww”

[18] al-Majlisī, Biḥār al-Anwār, (Tehran: Dār al-Kutub al-Islāmiyyah, 4th ed., 1362)  vol. 1, pg. 10 (ARABIC TEXT):

و لا أعتمد على ما يتفرد بنقله لاشتمال كتابيه على ما يوهم الخبط و الخلط و الارتفاع و إنما أخرجنا منهما ما يوافق الأخبار المأخوذة من الأصول المعتبرة

“And I do not rely on what he includes in his book alone,  and what is mislead, mixture, wrong and ghuluww. I only narrate from it what is agreed upon narrations taken from authentic fundamental (sources)”

[19] al-Qundūzī, Yanābī` al-Muwaddah, 3 vols., (Beirut: Mu’assasah al-`Alamī lil-Maṭbū`āt, 1st ed., 1418), vol. 1, pg. 81-82

[20] al-Mar`ashī al-Najafī, Sharḥ Iḥqāq al-Haqq, 33 vols., (Qum: Maktabah Mar`ashī al-Najafī), vol. 7, pg. 208

कुरान करीम के बारे में हमारा (शिया) अकीदा

हमारा अक़ीदह यह है कि आज जो क़ुरआन उम्मते मुस्लेमाँ के हाथों में है यह वही क़ुरआन है जो पैगम्बरे इस्लाम (स.)पर नाज़िल हुआ था। न इस में से कुछ कम हुआ है और न ही इस में कुछ बढ़ाया गया है। 
पहले दिन से ही कातिबाने वही का एक बड़ा गिरोह आयतों के नाज़िल होने के बाद उन को लिखता था और मुसलमानों की ज़िम्मेदारी थी कि वह रात दिन इस को पढ़े और अपनी पँजगाना नमाज़ों में भी इस की तकरार करें । असहाब का एक बड़ा गिरोह आयाते क़ुरआन की आयतों को हिफ़्ज़ करता था, हाफ़िज़ान व क़ारियाने क़ुरआन का इस्लामी समाज में हमेशा ही एक अहम मक़ाम रहा है और आज भी है। यह सब बातें इस बात का सबब बनी कि कुरआने करीम में कोई मामूली सी भी तहरीफ़ भी वाक़ेअ न हो सकी।
इस के अलावा अल्लाह ने रोज़े क़ियामत तक इस की हिफ़ाज़त की ज़मानत ली है लिहाज़ा अल्लाह की ज़मानत के बाद इस में तहरीफ़ नामुमकिन है।“इन्ना नहनु नज़्ज़लना अज़्ज़िकरा व इन्ना लहु लहाफ़िज़ूना।”] यानी हम ने ही क़ुरआन को नाज़िल किया है और हम ही इस की हिफ़ाज़त करते हैं।
तमाम उलमा-ए- इस्लाम चाहे वह सुन्नी हों या शिया इस बात पर मुत्तफ़िक़ हैं कि क़ुरआने करीम में कोई तहरीफ़ नही हुई है।दोनों तरफ़ के सिर्फ़ चन्द अफ़राद ही ऐसे हैं जिन्होंने क़ुरआने करीम में तहरीफ़ के वजूद को रिवायात के ज़रिये साबित कर ने की कोशिश की है। लेकिन दोनों गिरोह के जय्यद उलमा ने इस नज़रिये की तरदीद की है और तहरीफ़ से मुताल्लिक़ रिवायतों को जाली या फिर तहरीफ़े मअनवी से मुतल्लिक़ माना है। तहरीफ़े मअनवी यानी क़ुरआने करीम की आयतों की ग़लत तफ़्सीर।
वह कोताह फ़िक्र अफ़राद जो क़ुरआने करीम की तहरीफ़ के बारे में मुसिर हैं, और शिया या सुन्नी गिरोह की तरफ़ तहरीफ़ की निस्बत देते हैं उनका नज़रिया दोनों मज़हबों के मशहूर व बुज़ुर्ग उलमा के नज़रियों के मुख़ालिफ़ है। यह लोग नादानी में क़ुरआने करीम पर वार करते हैं और ना रवाँ तअस्सुब की बिना पर इस अज़ीम आसमानी किताब के एतेबार को ही ज़ेरे सवाल ले आते हैं और अपने इस अमल के ज़रिये दुश्मन को तक़वियत पहुँचाते हैं।
क़ुरआने करीम की जम आवरी की तारीख़ को पढ़ ने से मालूम होता है कि पैग़म्बरे इस्लाम (स.)के ज़माने से ही मुस्लमानों ने क़ुरआने करीम की किताबत, हिफ़्ज़, तिलावत व हिफ़ाज़त के फ़ोक़ुल आद्दा इँतज़ामात किये थे। ख़ास तौर पर पहले दिन से ही कातिबाने वही का वुजूद हमारे लिए इस बात को रौशन कर देता है कि क़ुरआने करीम में तहरीफ़ ना मुमकिन है।
और यह भी कि इस मशहूर क़ुरआन के अलावा किसी दूसरे क़ुरआन का वुजूद नही पाया जाता। इसकी दलील बहुत रौशन है सब के लिए तहक़ीक़ का दरवाज़ा खुला हुआ है जिसका दिल चाहे तहक़ीक़ करे आज हमारे घरों में तमाम मसाजिद में और उमूमी किताब खानों में क़ुरआने करीम मौजूद है। यहाँ तक कि क़ुरआने करीम के कई सौ साल पहले लिख्खे गये ख़त्ती नुस्ख़े भी हमारे आजायब घरों मे मौजूद हैं जो इस बात की तस्दीक़ करते हैं कि यह वही क़ुरआन है जो आज तमाम इस्लामी मुमालिक में राइज हैं। आगर माज़ी में इन मसाइल पर तहक़ीक़ मुमकिन नही थी तो आज तो सब के लिए तहक़ीक़ का दरवाज़ा खुला हुआ है। एक मुख़्तसर सी तहक़ीक़ के बाद इस ना रवाँ निस्बत का बेबुनियाद होना ज़ाहिर हो जाये गा।
“फ़बश्शिर इबादि * अल्लज़ीना यसतमिऊना अलक़ौलाफ़
यत्तबिऊना अहसनहु यानी मेरे बन्दों को ख़ुशख़बरी दो,उन बन्दो को जो बातों को सुन कर उन में नेक बातों की पैरवी करते हैं।
आज कल हमारे होज़ाते इल्मिया में उलूमे क़ुरआन एक वसी पैमाने पर पढ़ाया जा रहा है। और इन दुरूस में सब से अहम बहस अदमे तहरीफ़े क़ुरआने करीम है

شیخ مفید رہ اور آئمہ ع کے معتلق علم الغیب کا عقیدہ

شیخ مفید رہ اور آئمہ ع کے معتلق علم الغیب کا عقیدہ 

فأما إطلاق القول عليهم بأنهم يعلمون الغيب فهو منكر بين الفساد لأن الوصف بذلك إنما يستحقه من علم الأشياء بنفسه لا بعلم مستفاد و هذا لا يكون إلا الله عز و جل و على قولي هذا جماعة أهل الإمامة إلا من شذ عنهم من المفوضة و من انتمى إليهم من الغلاة .

-،ترجمہ

"یعنی یہ کہنا کہ ائمہ (ع) عالم الغیب ھیں، بالکل فاسد و باطل قول ھے، کیونکہ اس وصف کا حقدار صرف وھی (عالم) ھو سکتا ھے جو بالذات اشیاء کا علم رکھتا ھو اور اس کا علم کسی اور ذات سے مستفاد نہ ھو اور یہ شان صرف خداۓ علام کی ھے۔ میرے اس بیان کردہ مسلک پر شیعہ امامیہ کا اتفاق ھے، ھاں مفوضہ اور غالی لوگ اس کے قائل نہیں۔" 

اوائل المقالات // ص 67

Facebook / Online behavior ethics views of Ulema.

Chatting with a na-mahram on the internet and making Girl friends. Some Q&A

Grand Ayatollah Muhammad Fazel Lankarani ....

Q1: Is it permissible for a girl to chat with a na-mahram on the internet? 

A1: If there is a fear that a girl or a boy may be drawn towards sin, it is not permissible. Normally chatting ends up in a sin for both sides. 

Q2: Is it permissible for a boy to have a girl friend? 

A2: It is not permissible for a boy to make girl friends as he might fall into a sin or indulge in sinful acts.

you can refer http://www.lankarani.../eng/index.html

Reply Of Nayab Ayatullah Sistani Huujatul islam Sayyid mooswi

Question: salamunalikum is chatting on net with na mahram is haram? i am in taqleed of ayatullah seestani? Ah 

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Answer: Assalamu alaikum wr wb Chatting with Na Mahram is Haraam , whether online or on phone or face to face, or by writting letters or emails, etc, unless it is in a necessary matter like learning essential skils, taking medical or legal advice, etc. Wassalamu alaikum wr wb 

Ref: http://www.themaliks...on.asp?faq=3111

Question: there was a question of are we allowed to talk to brothers on msn and you answered as no. but wat if that brother was a cousin or family friend from overseas and you want to ask how everything is going? and are we completly forbidden to talk to them (males) or only about unlawful topics? wat if u want to talk about wat they want to do for their weekend? 

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Answer: Assalamu alaikum wr wb Talking with opposite sex is allowed in necessary matters and not just chatting and passing time. It is Haraam to talk in any way which may lead to intimate feeling from any of them. Wassalamu alaikum wr wb 

http://www.themaliks...on.asp?faq=3041

Rulings of Grand Ayatullah Sistani

Social Interaction 

Q5) Can males and females work together in an organization or not?

A5) If there is fear of falling in sin, it is not permissible.

Q6) I was wondering if it is haram to go to a party where girl's as well as boys attend. The girls may be dressed inappropriately but no drinking is involved?

A6) Based on obligatory precaution, it is not permissible, unless an illicit act is not carried out.

Q7) I wanted to know about friendship norms in Islam about females?

A7) Friendship with her is not permissible. Because in such friendship man is not immune from sin. 

Q9) Are shaking of hands with girls allowed?

A9) It is not permissible.

http://islamicinsights.com/news/community-affairs/hijabi-putting-pictures-on-facebook.html

Hijabi? Putting Pictures on Facebook?

Ever seen a Hijabi posting her most beautiful pictures on Facebook? I have. And it's completely beyond my understanding. Before everyone concludes I'm an extremist of some sort, I'll admit that I'm on Facebook too, and at some point, I have also posted my pictures up. But that's when I discovered that several months of Facebook usage still does not empower most of us with the ability to conquer the privacy settings on our profiles, if they were ever of any use to start with.

Sure, we all want to show our friends how drop dead gorgeous we were looking at some party we went to. We also want to prove to our non-Hijabi friends how we resemble those supermodels on TV when we dress up for the "Halal prom". We also want to amaze our non-Muslim female friends with the awesome hairstyles and colors under our Hijab. In all honesty, we just want to have some fun and share our exciting Kodak moments with our friends, right?

I once spoke to a fellow Hijabi about posting pictures of herself without Hijab on Facebook, MSN, and other online social networking services. She said, "I know that there will always be the possibility of non-mahrams seeing my pictures while my friends are looking at them, but it's their responsibility to take care of my Hijab, I trust them. I guess I'm just one of those girls who don't like thinking outside the box."

Pure intentions aside, since when has there been the Islamic exception of trusting others with our Hijab? And what does thinking outside the box have to do with anything? If others were trustworthy enough to take care of our Hijab, then I'd never have come across those online photos of posing Hijabis featuring the religious leader's wife without Hijab in the background.

Fortunately, 50 percent of Hijabis are wise enough to avoid posting non-Hijabi pictures on such public websites. But the number of Hijabis who make their profile pictures (which can usually be accessed by the entire Facebook network) a picture of themselves is simply overwhelming. Of course, it is technically "permissible" for non-mahrams to see us while we are in Hijab, but the majority of Hijabis are so dolled up in their display pictures that it seems as though someone forced a headscarf on the winner of America's Next Top Model.

Of course, sisters are not alone when it comes to the competition of who looks the hottest in their Facebook display picture. The brothers have been quick to catch on. Posing with their Versace sunglasses and slick t-shirts (if they are wearing one at all), down to the core of the matter, it has become a game of impressing anyone and everyone, as long as you're on Facebook.

But the photo album disease is also spreading far and wide with the adults too! The number of parents who are posting pictures of their children is absolutely terrifying. It's understandable that parents want to show off their beautiful children to their friends; however, it goes without saying that many of these parents are not exactly quite tech-savvy and not too proficient when it comes to privacy settings, thereby often leaving their children's pictures publicly accessible by any and all weirdos.

Furthermore, according to a report by the BBC, a team of researchers from Cambridge University analyzed sixteen social networking websites and discovered that some sites, including Facebook, stored photos of users and allowed them to be viewed by others, even after the user deleted them. They did this by uploading pictures and noting down the image URLs. "When checked 30 days later, these links continued to work for seven of the sites, even though a typical user might think the photos had been removed," the researchers found. Despite all the privacy settings and limitations we may try and implement to our Facebook and other online profiles, more likely than not there will always be a loophole in the system, a fact that many of us are quite oblivious to.

Another classic example of privacy settings gone wrong is adding an application or taking certain quizzes on Facebook, which give the creator access to our entire profile, including all our private photos and the "public link" on our albums, which gives anyone who has this link complete access to all our "hidden" pictures.

While there are multiple benefits of having pictures on Facebook, including "so my friends know it's me who is adding them" and "my relatives overseas want to see what I look like", it's quite a risky business. Accessible from Google, the entire process of having our pictures downloaded and saved on someone's computer takes only a few seconds. It is very possible that a Hijabi sister's cute profile picture of her having a good time with friends might very well end up in the hands of an overzealous matchmaker in the community and ogled over by dozens of boys around the globe, and vice versa.

The essence of Hijab is simple: to conceal as much as possible and only display our beauty when absolutely necessary. If Facebook profile pictures were an absolutely necessary place for Muslims girls, boys, and adults to post their most stunning and attractive pictures for the whole world to see, then I guess I've been slow to jump on the bandwagon.

پیغمبر اکرم (ص) کی متعدد بیویوں کا فلسفہ کیا ہے؟

پیغمبر اکرم (ص) کا مختلف اور متعدد بیویوں سے عقد کرنا بہت سی اجتماعی اور سیاسی مشکلات کا حل تھا۔
کیونکہ ہم جانتے ہیں کہ جس وقت پیغمبر اکرم (ص) نے اعلان رسالت کیا اور خدا کی وحدانیت کی طرف دعوت دی تو اس وقت آپ تن تنہا تھے، اور ایک طولانی مدت تک چند لوگوں کے علاوہ کوئی ایمان نہیں لایا تھا، آنحضرت (ص) نے اپنے زمانہ کے تمام خرافاتی عقائد کے خلاف قیام کیا تھا، اور سبھی کے لئے اعلان جنگ کررکھا تھا، جس کی وجہ سے تمام اقوام اور قبائل آپ سے مقابلہ کے لئے تیارتھے۔
لہٰذا آنحضرت نے ان کے ناپاک اتحاد کو ختم کرنے کے لئے ہر ممکن راستہ اختیار کیامختلف قبائل میں شادی کے ذریعہ رشتہ داری قائم کرنا ان میں سے ایک راستہ تھا، کیونکہ اس وقت کے جاہل عرب کے نزدیک سب سے مستحکم رابطہ یہی رشتہ داری تھی، اور قبیلہ کے داماد کو اپنا مانتے تھے، اس کا دفاع کرتے تھے، نیز اس کو تنہا چھوڑ دینا گناہ سمجھتے تھے۔
بہت سے قرائن اس بات کی نشاندہی کرتے ہیں کہ پیغمبر اکرم (ص) کی شادیاں بہت سے موارد میں سیاسی پہلو رکھتی تھیں۔
ان میں سے بعض شادی( جیسے زینب سے شادی ) زمانہ جاہلیت کی غلط رسم و رواج کو ختم کرنے کے لئے تھی، جس کی تفصیل سورہ احزاب آیت نمبر ۳۷ میں بیان ہوئی ہے۔
ان میں سے بعض شادی کی وجہ یہ تھی کہ کچھ لوگوں یا چند متعصب اور ہٹ دھرم قبیلوں کے دلوں سے دشمنی اور عداوت کو دور کرکے ان کے دلوں میں محبت کا جام بھردیں۔
کیونکہ یہ بات واضح ہے کہ جس نے اپنی جوانی اور پورے شباب (۲۵ سال کی عمر،) میں ایک بیوہ سے شادی کی ہو اور ۵۳ سال کی عمر تک اسی ایک بیوہ عورت کے ساتھ زندگی گزار ی ہو، اور اس طرح اس نے اپنی زندگی کے دن گزار دئے ہوں اور پیری کا عالم آگیا ہو، تو اگر اس موقع پر مختلف قبائل کی عورتوں سے عقد کریں تو پھر اس کا کوئی نہ کوئی فلسفہ ضرور ہے، اور جنسی رجحان سے اس کا کوئی تعلق نہیں ہے، کیونکہ اس جاہلیت کے زمانہ میں چند شادیاں کرلینا ایک عام بات تھی یہاں تک کبھی کبھی پہلی بیوی اپنے شوہر کے لئے دوسری بیوی کا رشتہ لے کر جایا کرتی تھی اور شادیوں کی تعداد میں کسی طرح کی کوئی حد معین نہیں تھی، پیغمبر اکرم (ص) کے لئے جوانی کے عالم میں متعدد شادیاں کرنے میں نہ تو معاشرہ کے لحاظ سے کوئی ممانعت تھی اور نہ مالی اعتبار سے کوئی مشکل تھی، اور نہ ہی اس کو کسی طرح کا کوئی عیب سمجھا جاتا ۔
تعجب کی بات تو یہ ہے کہ تاریخ نے بیان کیا ہے کہ پیغمبر اکرم (ص) نے صرف ایک ”باکرہ“ عورت سے نکاح کیا ہے اور وہ عائشہ تھی، اس کے علاوہ آپ کی تمام بیویاں بیوہ تھیں جو فطری طور پر جنسی تحریک کے لئے کوئی خاص رغبت نہیں رکھتیں۔(1)
یہاں تک کہ بعض تواریخ میں بیان ہوا ہے کہ پیغمبر اکرم (ص) نے متعدد عقد کئے ، اور صرف عقد خوانی کی رسم ادا کی ، اور ان کے ساتھ ہمبسترتک نہ ہوئے ، بلکہ بعض قبائل کی عورتوں سے صرف رشتہ کی حد تک قناعت کی۔(2)
اور وہ لوگ اسی پر فخر و مباہات کیا کرتے تھے کہ ان کے قبیلہ کی عورت پیغمبر اکرم (ص) سے منسوب ہوگئی ہے، اور یہ افتخاران کو مل گیاہے، جس کی بنا پر اجتماعی طور پرپیغمبر اکرم (ص) سے رابطہ مستحکم تر ہوجاتا تھا اور آنحضرت (ص) کے دفاع کے لئے مصمم ہوجایا کرتے تھے۔
اس کے علاوہ یہ بات بھی مسلم ہے کہ پیغمبر اکرم (ص) (خدانخواستہ) عقیم نہیں تھے لیکن تاریخ نے بہت ہی کم آپ کی اولادبتا ئی ہے، جبکہ اگر یہ تمام شادیاں اور عقد ،جنسی شہوت کے لئے ہوتیں تو لامحالہ آپ کی اولاد کی تعداد بھی زیادہ ہوتی۔
یہ بات بھی قابل توجہ ہے کہ آنحضرت (ص) کی بعض بیویاں جیسے عائشہ کم سنی کے عالم میں آپ کی زوجیت میں آئی ہیں اور چند سال کے بعد واقعی طور پر ایک زوجہ قرار پائی ہیں، جو اس بات کا واضح ثبوت ہے کہ پیغمبر اکرم (ص) کا اس طرح کی لڑکی سے عقد کرنے کا مقصد جنسی شہوت نہیں تھا بلکہ ہدف اوراس سے وہی مقصد تھا جو اوپر بیان کیا گیا ہے۔
اگرچہ اسلام کے دشمنوں نے پیغمبر اکرم (ص) کی متعدد بیو یوں کو بہانہ بنا کر آپ کی شخصیت کو تنقید کا نشانہ بنایا ہے اور نہ جا نے کیسے کیسے جھوٹے افسانے گڑھ ڈالے ہیں، لیکن ان شادیوں کے وقت آنحضرت (ص) کی عمر کا زیادہ ہونا اور مختلف قبائل کی عورتوں کا بیوہ یا ضعیف العمر ہونا ایک طرف اور ان بیویوں کے قبائلی شرائط دوسری طرف، نیز مذکورہ قرائن کے پیش نظر حقیقت بالکل واضح ہوجاتی ہے ، اور دشمنوں کا راز فاش ہوجاتا ہے۔(3)

(1) (2) بحار الانوار ، جلد ۲۲، صفحہ ۱۹۱و۱۹۲ (برّے صغیر کے علماء اس سے متفق نہیں ہیں، ان کی تحقیق یہ ہے کہ جناب خدیجہ باکرہ تھیں، اور آپ سے پہلے انھوں نے کسی دوسرے شخص سے شادی نہیں کی تھیمترجم)
(3) تفسیر نمونہ ، جلد ۱۷، صفحہ ۳۸۱

خونی ماتم اور شیعہ علماء کے فتوے

آیت اللہ العظمی استاد شہید مرتضی مطہّری؛

آپ خود اپنی کتاب جاذبہ و دافعہ علی(ع) میں فرماتے ھیں؛ قمہ زنی اور طبل کا رواج قفقاز کے آرتھوڈوکس عیسائیوں سے ایران میں سرایت کر گیا اور لوگوں کا مزاج ان چیزوں کو قبول کر لیتا ھے، لہذا بجلی کی طرح یہ رسومات جگہ جگہ رائج ھوئیں۔

٭جاذبه و دافعه علي ( ع ) ، ص 154 ٭

آیت اللہ العظمی سیّد ابوالحسن اصفہانی؛

انّ استعمال السّیوف و السلاسل و الطبول و الابواق و ما یجری الیوم أمثاله فی مواكب العزاء بیوم عاشورا انّما هو مُحرم و هو غیر شرعی

تلوار اور چھریوں اور زنجیروں کا استعمال، اس کے علاوہ طبل، آلات موسیقی اور اس طرح کے دیگر امور جو آج کل عزاداری کے دستہ جات اور عاشورا والے دن عموما استعمال ھوتے ھیں، سب کے سب حرام اور غیر شرعی ھیں۔

٭دايره اامعارف تشيع ، ج 2 ، ص 531 و اعيان الشيعه ، ج 10 ، ص 378٭

آیت اللہ العظمی سیّد محسن امین؛

ابلیس اور اس کے چیلے عموما لوگوں کو ان امور کے ذریعے گمراہ کرتے ھیں جو ان کے درمیان رائج ھوں۔ کافی مواقع پہ لوگوں کو دین ھی کے ذریعے دین سے منحرف کرتے ھیں۔ یہ شیاطین جو عزاداری کے منافع اور ثواب کو باطل اور نقصان پہنچانے کے علاوہ کوئی مقصد نہیں رکھتے ھیں اور اسی باطل نیت سے ایسے امور عزاداری میں داخل کرتا ھے جن کے بارے میں تمام مسلمین اعتراف کرتے ھیں کہ یہ کبائر، گناہ اور منکرات میں سے ھے۔ ان منکرات میں سے ایک اپنے نفس اور بدن کو ضرر پہنچانا ھے جو تلوار یا چاقو سے سر پر وار اور اس کو مجروح کرنے سے کیا جاتا ھے۔

٭التنزيه في اعمال الشيبه ، ص 13٭

آیت اللہ العظمی محمد باقر بیرجندی؛

آپ اپنی کتاب ٭کبریت احمر٭ میں فرماتے ھیں: اولیاء خدا(ع) پر ھونے والے مصائب کو سن کر گریہ کریں اور بلند آواز سے ندبہ و نوحہ کریں لیکن اپنے آپ کو زخمی نہ کریں اور خنجر کے استعمال سے خود کو مجروح نہ کریں۔۔۔۔ کیونکہ یہ ممنوع ھے شریعت میں۔ اور آئمہ طاھرین(ع) میں سے کسی بے بھی ایسا عمل نہیں کیا اور شیعیان سلف نے بھی اپنی مجالس میں کبھی ایسا نہیں کیا۔

٭کبریت احمر، ص150٭

آیت اللہ العظمی سیّد محسن الحکیم؛

آپ کے بیٹے آیت اللہ باقرالحکیم اپنے والد کے بارے میں فرماتے ھیں کہ میرے والد اکثر فرمایا کرتے تھے؛ انّ قضیة التطبیر هی غصة فی حلقومنا

یہ قمہ زنی و خونی ماتم کا غم ھمارے گلے میں پھنسا ھوا ھے۔

یعنی ایک طرف تو شریعت اجازت نہیں دیتی اور دوسری طرف لوگ اس بارے میں بہت حساس ھوئے ھیں اور ملت تشیع اس معاملے میں انتشار کا شکار ھوسکتی ھے۔

آیت اللہ العظمی سیّد روح اللہ الموسوی الخمینی؛

آپ اپنی استفتاء کی کتاب میں ایک سوال کے جواب میں فرماتے ھیں؛ موجودہ وضعیت کے مطابق قمہ زنی نہیں کرنی چاھیئے۔

استفتاءات امام، ج 3، سوالات متفرقه، س 37

آیت اللہ العظمی سیّد ابوالقاسم الخوئی؛

اگر قمہ زنی اور زنجیر زنی اور دھات کے بنے آلات سے جو عموما ایّام محرم میں استعمال ھوتے ھیں، اگر یہ جسم پر کوئی قابل توجہ ضرر پہنچائے یا ھمارے دین و مذھب کی ھتّک، بے عزّتی، تمسخر اور توھین کا باعث بنے تو جائز نہیں ھے۔

٭المسائل الشرعیه، استفتاء‌ات الامام الخویی، العبادات؛ و الطریق النجاة، ج 2، ص 445٭

Beard in Islam

Beard: The literal definition refers to the hair which grows on the face naturally (i.e. the sides of the face and the chin).

The Three Aspects Regarding The Beard

1. The beard is a part of the male anatomy which beautifies, gives respectability and adorns the man. (That is only when it is kept in good trim). 

2. The beard is a natural inherent part of the biological characteristics of the male gender of the human being, its purpose is to differentiate between the male and the female. This very conclusion is also derived by logical reasoning and intellect. We should also bear in mind that the intellect is one of the most important factors which separates the human being from the other animal species. 

3. In answer to the supplication made by our grandfather Adam (as), Allah, the Blessed, the Exalted, made the growth of the beard an in-built natural feature of the male, a feature which will continue being such till the day of reckoning. 

Allamah Majlisi (May Allah have mercy on his soul) quotes in a narration, in Vol 16 of his book Bihar al-Anwar (Seas of Illuminations) on the authority of Ibn Masud in which the Holy Prophet of Islam Muhammad (p.b.u.h) states: 

"When Allah, the Blessed, the Merciful, accepted the repentance of Adam (p.b.u.h), Gabriel (as) came to Adam (p.b.u.h) and said, "May Allah grant you a (long) life and bestow beauty upon you" Adam (p.b.u.h) then said, "I understand what you mean by long life, however, I do not understand what you mean by beauty" [Thus, in thanking Allah, his Lord and Master] he went into prostration and when he raised his head from it, he made a supplication and said, "O, Allah, Increase in me the beauty [that you have promised me]", soon after he had made the supplication a beautiful beard appeared on his radiant face. When Gabriel (as) witnessed what had happened, he touched the beard of prophet Adam (p.b.u.h) and said, "This is in response to the supplication you made to your Lord, and it has been granted to you and your male offspring till the day of reckoning". 

It is evident from this narration that the beauty which Allah, the Blessed, the Exalted, bestowed upon Adam (p.b.u.h) in the form of a beard would remain for him and his male offspring till the day of reckoning. 

The shaving of the beard in general is considered to be from amongst those actions which the Lawgiver (Allah) has indeed considered unlawful. This is to such an extent, that it is regarded a sin by which an individual may be considered worthy of being punished. As far as some of the rulings which the Lawgiver has ordained for His servants, whether they find them difficult to resist or difficult to perform, they are still taken into account as far His pious servants are concerned, the main reason for that is the strong faith His loyal pious servants have with regard to His commands and prohibitions. They know that their Creator, Allah, the All Mighty, the Blessed, the Exalted, knows and does what is best for His humble servants. 

The First Source: The Book of Allah (Al-Qur'an)

Allah's words:

And most certainly I (Shaytan) will lead them astray and excite in them vain desires, and bid them that they shall slit the ears of the cattle, and most surely I will bid them so that they shall alter Allah's creation, and whoever takes the Satan for a guardian rather than Allah he indeed shall suffer a manifest loss. Chapter 4 (The Women / al-Nisa) Verse 119

For this verse to be taken into consideration as a basis for proving the unlawfulness of the shaving of the beard, two fundamental aspects have to be taken into account: 

1. Proving the fact that the shaving of the beard is in reality considered "altering the creation of Allah". 

2. Proving the fact that every "alteration" that occurs within the creation is in fact considered unlawful. Except for when the issue of "alteration" is superseded by another ruling from amongst the rulings of the Islamic Shariah which are considered exemptions to the rule. 

As far as the first aspect is concerned, there is no doubt about the fact that the shaving of the beard is looked upon as bringing about an unnatural alteration with regard to what Allah, the Exalted, has created naturally. 

As we mentioned earlier, the appearance of the beard was a specific miraculous event that Allah, the Exalted, ordained. When this is the case, no one has the authority to alter that except Allah, the Exalted, Himself and this can only be achieved by Him issuing another decree which abrogates the former.

The reason for this would be that the beard is considered by Allah a thing of adornment and beauty for His Prophet Adam (as). Moreover, not only a thing of adornment and beauty for Adam (as) but also for his male offspring till the day of reckoning. 

Based on this any unnatural alteration to the beard would be considered forbidden and unlawful within the Islamic Shariah, except for when an exemption to the rule supersedes the former ruling. 

As for the second aspect, It would be appropriate for one to interpret the part of the verse where "alter the creation of Allah" is mentioned to mean every type of alteration. 

However, in cases where other rulings, from within the Shariah, exempt what is considered to be part of "every alteration" such as, circumcision, trimming of the nails, trimming of the hair of the head, trimming the beard and the moustache, the ruling of alteration will not be applicable here. 

Hence, the above mentioned alterations would not be considered as being part of the interpretation of the verse mentioned earlier, but rather, they would be based on the ruling of the exemptions to the rule from within the Shariah. 

Summary:

The implications of the above mentioned verse apply to "unnatural physical alteration" and not to alteration due to the rulings of exemption. Thus, to consider the likes of tattoos or nail varnish as things that cause unnatural alteration is inappropriate, hence, for one to consider them as acts which are unlawful would also be incorrect.. The reason for this is that the verse implicitly refers to the alteration of the natural physical state and to non other.

In Tafsir al-Qummi, Imam Ja'far al-Sadiq (as) gives an explanation which refers to the exemptions to the rule. 

Allah's words:

"Who is finer in religion than someone who submits himself to Allah while he acts kindly and follows the sect of Abraham, the Upright one? Allah adopted Abraham as a bosom friend".Chapter 4 (The Women / al-Nisa) Verse 125 

The Imam Ja'far al-Sadiq (as) explained that Allah, the Blessed, granted ten things to Abraham (p.b.u.h) (al-Hanif) [things that purify], five were for the head and five were for the body. 

Those for the head were:

1. Trimming the moustache 

2. Wearing the beard 

3. Trimming the hair of the head 

4. Brushing the teeth 

5. Flossing the teeth 

And those for the body were:

1. Circumcision 

2. Trimming the nails 

3. Cleansing the body with water 

4. Shaving the under arm and pubic hair 

5. Ceremonial bath (after sexual intercourse etc.) 

These ten things which Allah, the Exalted, granted Abraham (p.b.u.h) were similar to what He granted Prophet Adam (p.b.u..h) in the form of the beard. 

The important point we should bear in mind here is, that those things which were granted to Abraham (p.b.u.h) and Adam (p.b.u.h) were not abrogated nor will they be abrogated till the day of reckoning. 

This verse is evidence of the fact that whatever Allah, the Exalted, granted Abraham (as) remained so for Prophet Muhammad (p.b.u.h) also. This is the reason why we as Muslims still (try to) adhere to the same practices. 

On analysing this narration and many more like it, one may find that some of the actions mentioned in one single narration may be categorised as actions that are recommended, while other actions mentioned in the same narration may be categorised as actions which are obligatory. This is only possible when a jurist refers to many other similar narrations, and after his painstaking research, he categorises them accordingly. 

The Second Source: The Tradition (Al-Sunnah)

Jababah al-Walibiyah states in al-Kafi: "I once saw the Commander of the faithful, Ali (as) strolling in the courtyard with a two pronged staff and he was striking the fishmongers with it, who were selling fish which were unlawful to eat. And at the same time he was saying to them: O' Fishmongers[1], you are similar to those who were from amongst the Banu Israil who were transformed (into apes), and similar to those who used to shave their beards and lengthen their moustaches from amongst the soldiers of Banu Marwan (who transgressed in the land).

There is no doubt in that the narration is pointing to the shaving of the beard as being unlawful, the reasoning for this is that the people being reprimanded by the Commander of the faithful, Ali (as) in such a strong manner only points to the fact that an unlawful act was being committed, and it was the solemn duty of the Imam of the time to forbid such evil and enjoin good. 

By scrutinising this narration we understand that if the actions of the people who were being reprimanded were not unlawful, then there is no doubt that their actions would at least be considered actions which were disapproved of, however, for one to be transformed (into apes) by the wrath of Allah, the Mighty, for performing actions which are disapproved of does not make sense. Thus, it is inevitable that an action such as that which has been sited in the narration (i.e. the shaving of the beard) can only be regarded as an action which is unlawful and not an action which is merely disapproved of. 

In the book al-Ja'fariyyat a narration of the Holy Prophet (p.b.u.h) has been quoted in which the Prophet (p.b.u.h) states:

"The shaving of the beard is indeed considered an unjust action, may the curse of Allah befall those who are unjust". 

Thus, if the shaving of the beard is considered an "injustice" and its subject deserving to be cursed by Allah, the Mighty, then this would indeed point to the fact that Allah, the Mighty, is displeased with the person who commits an injustice, so much so that he becomes deserving of His wrath. This would not in any way whatsoever contradict logic. The other fact is that we do not find any verdict, of any jurist which considers an unjust action to be lawful. 

Hence, if the shaving of the beard is compared to an action which is unjust, then it is clear that the shaving of the beard, based on the narration of the Holy Prophet (p.b.u.h), is indeed unlawful. 

al-Saduq sites a narration of the Holy Prophet (p.b.u.h) in which he states: "Trim your moustaches and let your beards grow and do not emulate the Jews" 

This narration is considered authentic by the Shi'ah and the Sunni schools of thought. Based on one of the principles of the science of jurisprudence (Usul al-Fiqh), the indication of a sentence with the imperative construction (al-Amr) usually implies that an action is obligatory and the prohibitive construction (al-Nahy) of a sentence usually implies that an action is unlawful. 

This is especially the case when the action in question refers to the emulation of the enemies of Islam, i.e. the Jews and the infidels. Thus, the result which a jurist may derive based on this would be that the shaving of the beard or letting it grow to the extent that the Jews let it grow to, would certainly be considered unlawful and the trimming of the moustache would be considered an action which was recommended[2].

In the book al-Muntaqa the following has been reported: "Chosroe (Kasra the king of Persia) once sent two of his ambassadors to the Holy Prophet (p.b.u.h). When they approached him, he looked at their moustaches and saw that they were very lengthy and they had no beards, thus, he turned to them and said: 

"Woe, be to you regarding what you have performed" (i.e. having shaved their beards). They said: "Our master commanded us to do this", the Holy Prophet (p.b.u.h) then said: "My Master, the Blessed, the Exalted, commanded me to wear my beard and trim my moustache". 

It is clearly understood from this narration that Allah, the Blessed, the Exalted, commanded His Prophet (p.b.u.h) to wear a beard. 

Allah, the Mighty, the Wise, mentions the authority of the utterances of His Prophet Muhammad (p.b.u.h) in the Qur'an as:

"Whatever the Messenger gives you, accept it and from whatever he forbids you (from doing) keep back". Chapter 53 (The Banishment / al-Hashr) Verse 3-4

It is reported in Bihar al-Anwar in the chapter concerning the beard (Kitab al-Mahasin) in which Imam Musa b. Ja'far, al-Kazim (as) was asked: "Is it recommended to wear the beard?" he said: "Yes", then he was asked: "Is it permissible for one to shave one's beard?", Imam (as) replied: "It is permissible to shave the sides of the face where the beard grows, however, to shave the front (chin) is not permissible"[3]. 

Notes: 

[1]The fish mongers had shaven their beards and were only wearing long moustaches

[2]This is the author's opinion. In our opinion, the issue is not really emulating an enemy so much but rather being distinguished as Muslims from others, regardless of whether they are enemies or not. – DILP Content Approval Committee.

[3]There are numerous other narrations concerning the unlawfulness of the shaving of the beard. Whoever wishes to refer to them should refer to: "Wasail al-Shi'ah" in which matters regarding the unlawfulness of the shaving of the beard will become clearer 

The Third Source: Consensus (Al-Ijma')

Both the Shi'ah and the Sunni schools of thought agree that the verdict derived through consensus with regards to the shaving of the beard being unlawful is well founded. 

The reason for this as far as both schools of thought are concerned is that "consensus" is considered a source by which a jurist may give a ruling concerning an Islamic issue. 

Consensus is relied upon as one of the sources when a verdict regarding an issue cannot be derived through any other available source. However, one main difference between the consensus of the Shi'ah and the Sunni schools of thought is that, as far as the Shi'ah are concerned, it is necessary for them to have at least one tradition of an Infallible Imam (as) as an integral part of the consensus for it to be considered a valid source for the derivation of an Islamic ruling. Nevertheless this is not the case as far as the Sunni school of thought is concerned. 

Shaykh al-Baha'iy, al-Damad and Kashif al-Ghita' are grand Shi'ite jurists, who have given rulings to the unlawfulness of the shaving of the beard, based on consensus, in their books al-I'tiqadat and Resalah al-Shar' al-Muqadas.

The Fourth Source: The Intellect (Al-‘Aql)

There are several logically derived views that point to the fact that shaving the beard is unlawful, However, we are only going to present a few of them herein.

When Allah, the Blessed, the Exalted, first created the human being, He granted him and his male offspring the beard as a result of his supplication to Him. The reason for this was that through the appearance of a beard on the face, there would be a clear distinction between the male and the female offspring of Adam (as) till the day of reckoning.

This is verified by our sixth Imam, Imam al-Sadiq (as) in one of his narration's in which he states:

"From amongst the laws of the Lord of the Universe was that He granted the male gender from amongst the humans a beard so that there may be a difference (in appearance) between them". 

And in another of his narration's Imam al-Sadiq (as) states: "If the hair (on the mans face) were not to grow within a specific given period, would the male not remain in a state like that of the young immature boy and a female?, And as a result of this, the male would not command any respect nor esteem".

Ibn Sina in his book al-Qanun states: "Indeed the benefits of the beard being specifically associated to the male and not the female points to the fact that, respect, male beauty and esteem are required by the male more than the female"[4].

The above statement confirms the discussion mentioned earlier concerning Adam (as) and the supplication he made to Allah, the Exalted, His Lord and Master. 

Intellect dictates that every potential harm should beaverted instantly. The result being that the aversion of harm would be considered an act which would come under the category of the obligatory rulings in the rulings of Islamic law. This ruling would fundamentally be based on the intellect. This, then would be considered a source by which an answer to our question could be derived. 

We see that when the leader of the Prophets, doctors and wise men, Muhammad (p.b.u.h) forbade the Muslims (or rather the hypocrites who claimed that they were Muslims) from performing certain acts which Allah considered unlawful within the fold of Islam, many sarcastic questions were raised as to why a particular action was unlawful, and even after satisfactory explanations were given the individuals still disobeyed the commands of Allah, the Exalted. 

However, if one were to read the Qur'an, one would see that Allah, the Exalted, clarifies the state regarding the utterances of prophet Muhammad (p.b.u.h): 

"And whatever the Messenger gives you, accept it, and from whatever he forbids you, keep back, and be careful of (your duty to) Allah, indeed Allah is severe in retributing (evil)"Chapter 59 (The Banishment/al-Hashr) :Verse 7

And in another verse Allah, the Exalted, states: 

"He does not speak from his own desire but it is revealed upon him" Chapter 53 (The Star/al-Najm) Verse 3

Most learned scholars of the West agree to the fact that the Prophet of Islam, Muhammad (p.b.u.h) was the great man of his era and in character, a perfect example of a compassionate individual for all times to come.

It is proven that all heavenly rulings are not issued forth without having inherent infinite wisdom within them, thus, one should understand that it is only after Allah, the Blessed, the Exalted, knows about the inherent infinite wisdom, intellect and goodness which may be inherent within a ruling, that He finally conveys it to His humble servants through His Prophets and Messengers (May Allah bless them all).

some rulings of Ayatollah Fazel Lankarni on Beard,

Q1: Is it mandatory (wajib) to keep a beard? 
A1: Shaving off the beard is forbidden as an obligatory precaution. However shaving the cheeks and sides of the face with the exception of the chin doesn’t have any problem.Q2: Is French cut beard permissible in Islam? 
A2: Yes, it is permissible and it would be sufficient. 
Q3 Is it obligatory (wajib) for a man to keep a beard? If so, why? 
A3: According to obligatory precaution (ihtiyat-e-wajib) shaving off the beard is forbidden (haram) in Islam. The reason behind this lies in Islamic fiqh, and it is a very broad topic, which cannot be fully discussed in a few sentences.
Q4: Following the tragedy on September 11th, 2001, Muslims in America and Europe have subsequently become the targets of attack and even murder. It is probable that if Muslims did not look obviously like Muslims, the chance of being recognised and attacked for being Muslim would be considerably reduced. In these circumstances is it permissible for Muslims living in the West to shave off their beards and take off their scarves (hijab) in order to practice dissimulation (taqiyyah)? 
A4: It is obligatory on all Muslims to uphold their Islamic appearance, and hijab - the correct form of covering - is one of the obligatory acts of the religion of Islam. If it is possible to keep the beard and hijab then you should do so, however if it is not then at least try to practise what suffices, but do not exceed this. As soon as the situation improves you must go back to observing the Islamic viewpoint on the matter, and keep your Islamic appearance. 
Q5: What is your ruling on shaving of the beard and what are the minimum requirements of the beard? Is the “professor beard” sufficient?
A5: Shaving of beard is not allowed but "professor beard", which involves shaving the two sides of the face and leaving the hair on the chin and the surrounding area unshaved, is sufficient