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Definition
The beard (Arabic: liyah) is defined as the hair which grows on the cheeks and the jaws (ex., review: al-Q m s al-Muh t by al-Fayrazabad ). It includes the hair of the temples, the growth underneath the lower lip, the hair of the chin, and the hair that grows on the lower side of the jaws.

The Islamic Ruling Concerning Beards

Growing the beard is a wajib (mandatory) for all males who are capable of doing so. This has ample evidence in the Sunnah (as will be shown below) and is the unanimous opinion of the ulamaa of Islam. One should not be misled by the neglect to this sunnah by a few contemporary shaykhs, and by their providing shaky fatwas to support their action. By doing that they make people follow them into the wrong way, when the Messenger (S) said:

He who starts a good sunnah (way) will be rewarded for it, in addition to receiving rewards equal to the rewards of those who follow him into it. Whereas he who starts a bad sunnah will be burdened with it, in addition to receiving burdens equal to the burdens of those who follow him into it. [Muslim]

And he said:

Allah does not pull the knowledge abruptly from the hearts of people, but he takes away the knowledge by taking [the lives of] the `ulamaa (true scholars). When no `ulamaa are left, people will take ignorant persons for leaders. Those will give them fatwa (religious verdicts) without knowledge. By doing this, they will stray and lead others astray as well. [Al-Bukhari]

A List of Violations

Shaving the beard results in a series of Islamic violations, as is obvious from Allah’s Book and His Messenger’s Sunnah. The following is a list (not necessarily comprehensive) of such violations:

a. A Disobedience to Allah (T)

Shaving the beard is a disobedience to Allah (T). The ruler of Yemen, appointed by the Persian emperor Kisraa, sent two envoys to the Messenger (S) to summon him. When they came into his presence, he noticed that they had shaved their beards and grew their moustaches. He hated to look at them (because of their odd appearance) and he said: Woe be to you, who told you to do so? They replied: “Our lord! (referring to Kisraa.)” The Messenger (S) then said:

But my Lord, may He be exalted and glorified, has commanded me to leave alone my beard and to trim my moustache. [Recorded by Ibn Jar r a-abar , and judged to be Hasan (good) by al-Albani.]

b. A Disobedience To the Messenger (S)

Shaving the beard is a disobedience to the Messenger (S). In many hadiths, the Messenger (S) commanded men to leave alone their beards. These different hadiths have a similar meaning:

Trim the moustache and save the beard. [Al-Bukhari and Muslim]

Obeying the Messenger (S) in that is equivalent to obeying Allah (T) who said (what means)

He who obeys the Messenger has indeed obeyed Allah. [An-Nisaa 4:80]
c. A Deviation from the Appearance and Guidance of the Messenger (S)

Shaving the beard is a deviation from the appearance and guidance of the Messenger (S). The Messenger (S) used to have a large beard [Muslim]. One should strive to imitate him (S) in his practices, as Allah (T) said (what means):In the Messenger of Allah is a good example for you to follow. [Al-Ahzab 33:21] And the Messenger (S) said: Verily, the best guidance is Muhammad’s guidance. [Muslim]

d. A Deviation from the Way of Believers

Shaving the beard is a deviation from the way of believers. All the prophets (S), the sahbah (Prophet’s companions), the great `ulamaa, and the righteous early Muslims of this Ummah (Nation) grew their beards. There is no report of a single one of them ever shaving his beard. Thus, this is their way, and Allah (T) says (in the meaning):

Whoever disobeys the Messenger after guidance has been clarified to him, and follows other than the path of the believers, We shall give to him what he deserves and broil him in hell, which is the worst abode. [An-Nisaa 4:115]

e. An Imitation of the Disbelievers

Shaving the beard is an imitation of the disbelievers. This has been emphasized in several hadiths of the Prophet (S). For example:

Cut the moustaches and grow your beards. Be different from the Magians (followers of a religion that dominated in Persia). [Muslim]

Cut your moustaches and leave your beards alone. Be different from the people of the scripture. [Muslim]

Be different from the Mushrikin (those who worship other than Allah (T)); trim your moustaches and save your beards. [Al-Bukhari and Muslim]

We have been commanded to be different and distinct from the disbelievers, as in surat ul-Fatihah. Also, Allah (T) said (what means):

Follow not the whims of those who have no knowledge (of Islam). [Al-Jathiyah 45:18]

And His Messenger (S) said:

Whoever imitates a people is but one of them. [Recorded by Abu Dawud, and judged to be authentic by al-Albani]

f. Changing Allah’s Creation without Permission

The Messenger (S) declared that the women who change what Allah (T) has created (such as removing the hair from their faces or filing their teeth or tattooing their bodies) seeking by that to improve their appearance, are accursed by Allah (T). [Al-Bukhari and Muslim]

The hadith mentioned women in particular because they normally seek to beautify themselves more than men. But the warning surely applies to both sexes, because the condition for the curse is declared, and thus the curse applies to anyone who satisfies such condition.

Shaving the beard falls under this warning, as it is much worse than the Nam (removal of facial hair) practiced by some women. It involves obeying Satan who said:

And I shall tempt them until they change what Allah has created. [An-Nisaa 4:119]

g. An Imitation of Women

The beard is a major distinction between men and women. Shaving it removes this distinction, and is thus a means of imitating women. The Messenger (S) said:

Allah curses those men who imitate the women, and He curses those women who imitate the men. [Al-Bukhari]

h. Shaving the Beard Contradicts the Pure Fitrah (Nature)
Allah’s Messenger (S) mentioned ten qualities as indicative of a good, clean nature [Muslim]. Two of these qualities are to trim the moustaches and to grow the beard.

The Messenger (S) also tells that every child is born with a clean, pure fitrah, which later may get deformed by the influence of the environment and the up-bringing. [Al-Bukhari and Muslim].

In the footsteps of the disbelievers, many Muslims’ fitrah is now, unfortunately, so much deformed that they seem to find a clean-shaven man more handsome and masculine than one with a beard – exactly the opposite of what the Messenger (S) declared in the above hadith.

This fitrah never changes with time: Allah (T) said (what means):

The pure nature according to which Allah has created people. There is no change in Allah’s creation. [Ar-Room 30:30]

For shaving their beards, some men give the strange excuse that their wives prefer them without one! As if their purpose in this life is to follow the deformed inclinations of their wives instead of the clear-cut commands of Allah (T) and His Messenger (S)!

Others claim that growing their beards results in an irritability and scratching. This cannot result from abiding by the pure fitrah, but would result (if true) from neglect of the proper cleaning and washing with wudu as instructed in the Sunnah.

What the `Ulamaa and Imams Say
All the `ulamaa of as-Salaf u-sali, including the Four Imams, agreed that shaving the beard is haram (prohibited). They considered shaving it an impermissible mutilation, as has been reported about Umar bin Abdil-Aziz. They used to consider the person who shaved his beard effeminate. Many of them would not accept his witness or allow him to lead the prayers.

May Allah (T) guide us to abide by His Deen, and to adhere to His Messenger’s Sunnah, and to be among those whom he blessed in both lives.

A selection of rulings and statements from the people of knowledge about the dress that is befitting for Prayer.

1. Praying in Tight Clothes so That They Press Over The Private Parts (‘awrah)

Praying in tight fitting clothes is deemed makrooh (disliked) according to the Sharee’ah. It also harms the body and hence it is not good from the point of view of health as well. Perhaps the one praying in such clothes actually leaves parts of his prayer out.
It is known that many people who dress in such a way do not attain their prayer at all while others attain only a little, like the prayer of a hypocrite. Those who pray, many amongst them nowadays dress in clothes that drape around one or both of their private parts

Ibn Hajar says, that a group of the Hanafee scholars considered such practice as makrooh. [See Fathul-Baaree (1/476)]

If this is the case for normal trousers then what the case when they are very tight?

‘Allaamah al-Albaanee explained that trousers have two problems:

a) This is a dress that resembles the disbelievers. Muslims used to dress in wide bottoms which were loose fitting and baggy like some still do so in Syria and Lebanon. The Muslims adopted this practice of wearing trousers/pants when they were colonized. When the colonizers departed, they left behind this evil influence and changed the Muslims due to the latter’s ignorance.

b) This type of dress constricts and presses upon the ‘awrah. The ‘awrah of a man is from his knee up to his navel. The worshipper should be as far away as he can from disobedience of Allaah during his prayer. He is prostrating (in obedience and submission) to Him. How can he be praying and standing before His Lord, when his buttocks are shown up and what is between is visibly magnified?

It is surprising to find many young Muslims taking exception to ladies wearing tight clothes since they cling to their bodies, yet these young men are forgetting about themselves. There is no difference between a lady wearing tight clothes which press against her body and a man wearing trousers which also cling to his body. The buttock of both a man and a woman is part of the ‘awrah and both of them are the same. So it is compulsory for the youth to be warned about this predicament about which they are blind, except for he whom Allaah has guided, who are few. [Taken from one his tapes]
The Messenger (sallallaahu ‘alaihi wa sallam) forbade a man from praying in his trousers (saaraweel) unless he had a wrapper (rida) on him. [Abu Daawood, al-Haakim and the hadeeth is Hasan]

For more details please consult the following:
“Saheehul-Jaami’us-Sagheer” of ‘Allaamah al-Albaanee
“Sharh Ma’aaniyyul-Aathaar” of Imaam at-Tahaawee

Shaykh Hamood at-Tuwayjiree’s discussion about it in his book which talks about how resemblance of the mushrikoon has befallen upon many in “Al-Iidaah wa-Tibyaan..”

As long as the trousers are wide and not tight the prayer is valid, but it is better to have a shirt or a top on that covers between the navel and the knee, or lower still unto the middle of his shins or down to just above his ankles, because that is the complete covering.

‘Allaamah Ibn Baaz has a fatwaa where he says that it is permissible to pray in trousers so long as the ‘awrah is not pressed against due to its expansiveness and his backside is not shamelessly visible. If his backside become visible then the prayer is invalidated and if only the clothes press against his ‘awrah then it is makrooh.

2. Praying in Thin and Transparent Clothing

Just like it is makrooh to pray in tight fitting clothes which cling to the ‘awrah and show them up, it is not permissible to pray in thin clothes which is transparent enough to make the (actual) body visible. [Fataawaa Rasheed Ridaa (5/2056)]

Just like it is makrooh to pray in tight fitting clothes which cling to the ‘awrah and show them up, it is not permissible to pray in thin clothes which is transparent enough to make the (actual) body visible. [Fataawaa Rasheed Ridaa (5/2056)]

Praying in Sleeping Suit or Pajamas:

Abu Hurayrah (radhiAllaahu ‘anhu) reports that a man stood up to the Prophet (sallallaahu ‘alaihi wa sallam) and asked him about praying in a single garment. So he (sallallaahu ‘alaihi wa sallam) said, “Unless you find two garments.” Then he asked ‘Umar (radhiAllaahu ‘anhu) who said, “When Allaah is generous, be generous yourselves. A man prayed in a lower
garment (izaar) and an upper garment (ridaa), a waist wrapper (izaar) and a shirt (qamees), in a lower wrap (izaar) and an outer garment with full length sleeves (qaba`), in trousers (saraaweel) and an upper wrap (ridaa), in trousers and a shirt (qamees), in trousers and upper garment (qaba`), in tubbaan and qaba`, and in tubbaan and qamees. [Bukhaaree, Maalik in al-Muwatta, Muslim, Abu Daawood, an-Nisaa`ee, Ibn Maajah, al-Humaydee, Ahmad in al-Musnad, at-Tayaalisee, at-Tahaawee, al-Baghawee, Abu Nu'aym, al-Khateeb]

Abu Hurayrah (radhiAllaahu ‘anhu) reports that a man stood up to the Prophet (sallallaahu ‘alaihi wa sallam) and asked him about praying in a single garment. So he (sallallaahu ‘alaihi wa sallam) said, “Unless you find two garments.” Then he asked ‘Umar (radhiAllaahu ‘anhu) who said, “When Allaah is generous, be generous yourselves. A man prayed in a lower garment (izaar) and an upper garment (ridaa), a waist wrapper (izaar) and a shirt (qamees), in a lower wrap (izaar) and an outer garment with full length sleeves (qaba`), in trousers (saraaweel) and an upper wrap (ridaa), in trousers and a shirt (qamees), in trousers and upper garment (qaba`), in tubbaan and qaba`, and in tubbaan and qamees. [Bukhaaree, Maalik in al-Muwatta, Muslim, Abu Daawood, an-Nisaa`ee, Ibn Maajah, al-Humaydee, Ahmad in al-Musnad, at-Tayaalisee, at-Tahaawee, al-Baghawee, Abu Nu'aym, al-Khateeb]

‘Abdullaah ibn ‘Umar (radhiAllaahu ‘anhu) saw Naafi’ praying by himself in a single garment (thawb). So he said to him, “Can you not wear two garments?” He said, “Of course”. He said, “Do you go out to the market in a single garment?” He said, “No”. He said, “Allaah has more right that He is dressed up for!” [at-Tahaawee in "Sharh Ma'aniyyul-Aathaar",
"Tafseerul-Qurtubee" and "al-Mughnee"]

Such is the case for one who prays in his night garments. He would feel shy to go to market in it on account of its thinness and transparency. Ibn ‘Abdul-Barr said in “at-Tamheed” : The people of knowledge love for one to be enveloped in his garments; that he beautifies himself for his prayer as much as he is able with regards to his clothes, applies perfume and cleanses his teeth (miswaak).

On the topic of conditions for the correctness of the prayer, the jurists (fuqahaa) talk about the condition of covering the ‘awrah: They make the condition for the covering to be thick and say it is not permissible to make it fine so that the skin tone is visible. ["al-Majmoo'", "al-Mughnee", etc]

This is a requirement whether for a man or a woman, whether praying alone or in congregation. So whoever’s clothes reveal his ‘awrah in spite of his ability to keep it covered, then his prayer is invalidated. Yaa banee aadama khudhoo zeenatakum ‘inda kulli masjidin [Sooratul-A'raf Aayah 31]

According to “ad-Deenul-Khaalis” 2/101 and “at-Tamheed” 6/379 the aim of zeenah is the thawb and the command means to conceal the ‘awrah for every prayer.

Praying in a Light Tunic:

Some people pray in garments that only lightly cover their bodies and its transparency allows one to see the person’s skin colour, while not wearing anything underneath. (It is not enough to wear shorts or trunks underneath unless it covers the extent between the belly-button and the knee.) The statement of ‘Umar previously shows usage of more than one garment to screen oneself and how one garment is added to another. The evidence shows that it is compulsory (waajib) to be properly covered and praying in only one garment is allowed only because of the person’s straightened circumstances. The prayer of someone in two garments is better than doing so in one. This has been clearly elaborated by Qaadee ‘Iyaadh who has dispelled the differences regarding this matter. [See Fathul-Baaree, al-Majmoo' (1/476)
and Naylul-Awtaar (2/78, 84)]

Some people pray in garments that only lightly cover their bodies and its transparency allows one to see the person’s skin colour, while not wearing anything underneath. (It is not enough to wear shorts or trunks underneath unless it covers the extent between the belly-button and the knee.) The statement of ‘Umar previously shows usage of more than one garment to screen oneself and how one garment is added to another. The evidence shows that it is compulsory (waajib) to be properly covered and praying in only one garment is allowed only because of the person’s straightened circumstances. The prayer of someone in two garments is better than doing so in one. This has been clearly elaborated by Qaadee ‘Iyaadh who has dispelled the differences regarding this matter. [See Fathul-Baaree, al-Majmoo' (1/476)
and Naylul-Awtaar (2/78, 84)]

Imaam Shaafi’ee said if a person prays in his shirt and it reveals him, then his prayer is invalidated. [See al-Umm (1/78)]

Even Worse For Ladies:

The lady doing that is in a more terrible situation than the man. And if she prays in a loose outer garment with sleeves and slit in front then it is better for her to wear her jilbaab on top. She must make sure she does not pray wearing delicate material such as nylon or chiffon. Consider the hadeeth where we are told how in the last part of the nation of Muhammad (sallallaahu ‘alaihi wa salam) there will be ladies who are dressed yet they are naked.

Ibn ‘Abdul-Barr says such women will dress in light material which will cover them yet not screen them, so they will be dressed in name but naked in reality. ["Tanweerul-Hawaalik" 3/103]

A report from Hisham Ibn ‘Urwah shows once Mundhir ibn Zubayr sent a beautiful garment from Kohistan to Asmaa Bint Abee Bakr who having felt the material and disapprovingly asked for it to be sent back to the sender. When asked as to why since it did not show the body, she replied it was transparent. [Ibn Sa'd in "at-Tabaqaatul-Kubraa" (8/184) : saheeh]

As-Safaareenee said it is forbidden to wear clothes that is light and fine so that the ‘awrah is not covered whether for a male or a female. This is a matter of the Sharee’ah without any difference. ["ad-Deenul-Khaalis" (6/180)]

Ash-Shawkaanee said in “Naylul-Awtaar” (2/115) that it is compulsory (waajib) for a lady to cover her body with a garment which is not transparent. This is a condition for covering the ‘awrah.

Mistakes in the Way One Dresses For the Prayer
Saturday, 23 June 2007
By Shaykh Mashhoor Hasan Salmaan