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When I converted I found out that if a non-mehrem smells a Muslims sister’s perfume she is sinful. I didn’t want to them to be punished so I’d hold my breath 💀
Does anyone else hold their breath when walking past someone
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Question: What makes a man lose his honour?
Imām al’Shāfi’ī رحمه الله: Talking too much, exposing people’s secrets and placing his hopes and trust in every single person.
[al’Intiga by Ibn Abd al-Barr p. 159]
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I actually accept Islam a week and half before Ramadan.
More people accept Islam in Ramadan, the blessings of this Month is unmatched, even for the non-Muslims.
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Couldn’t help but notice that Ustādh ‘Abdūl Raḥman Ḥasan aṣ'Ṣōmālī حفظه الله maintains his facial hair in a very Shāfi'ī way.
I’ll explain below إن شاء الله.
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Shaykh Āmjad Rashīd al'Shāfi’ī حفظه الله on Raising the Finger in Tashahhud
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Al'Ustādh Muḥammad Tim Humble حفظه الله on the ‘Aqīdah of al'Imām al'Shāfi’ī رحمه الله.
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@AkiOnMedz
@mitalinab
@kylescouter
Nah fam that Eren x Mikasa shit is weird. Jean definitely deserves her. Plus he didn’t psychologically harm her.
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Any right I said is from الله ﷻ and any wrong was from me and shaytan and الله عزوجل is free from it.
جزآك الله خيرا.
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بسم الله الرحمان الرحيم
For starters we must acknowledge that growing the beard is a Sunnah of our beloved Prophet ﷺ and definitely an act that we as Muslim men should partake in.
Now before we get into shaving, let’s define what constitutes the beard in the Shāfi’ī madhab.
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Make du’ā that my Parents and Brother are guided to Islām guys.
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Before we get into this topic we must first expand on one important term, "عورة".
This word has been taken to mean “private part”. But a stronger definition is that, it is the part of the body which is to be hidden and this differs from madhab to madhab.
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The 4 madhahib differ on what defines the beard/لحية. For example the Hanafī madhab believe it’s hair that grows on the jawbone, cheeks are excluded.
As per Shāfi’ī fiqh the لحية is considered to be whatever grows on the chin alone.
[Nihāyah 4.148] [Fath al-Mubin 1.66]
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In الصلاة he just needs to cover whatever is between his navel and knee (shoulders don’t need to be covered however this is مكروه/disliked).
Whilst in front of أجنبي women, his whole body becomes عورة, barring the face and arms.
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This group of Shāfi’ī Scholars hold the view that niqab is مستحب but can become وجيب in situations such as when a Muslim Ruler deems it so, or in a situation wear the men don’t lower their gaze.
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Within the Shāfi’īyyah, there are two views:
•The face isn’t عورة therefore to cover it is مستحب/recommended and only becomes فرض/obligatory, under certain conditions – ibn Hajar
•The face is عورة and is واجب/obligatory to cover, in the unrestricted terms – al’Ramli
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Ya’Allah, make me better than what they think of me, and forgive me for what they do not know about me, and do not take me to account for what they say about me.
Ameen.
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Now in the other camp they follow the opinion of ibn Mas’ud رضي الله عنه, who believes the whole woman is عورة as the Prophet ﷺ said in the shared Hadith below, and the meaning of
[إِلَّا مَا ظَهَرَ مِنْهَا]
is actually situational i.e. The wind blows and shows her outline.
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Ustādh ‘Abdūl Raḥman Ḥasan aṣ'Ṣōmālī حفظه الله on Seeking Knowledge.
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It goes without saying that the “عورة” for male and female is different, and in fact, depending on the situation, said عورة can change.
For example the عورة of a man is different when he is in الصلاة/prayer versus when he is in the presence of an أجنبي/foreign woman.
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Our دليل/evidence is taken from Quran [24:31]:
وَلَا يُبْدِينَ زِينَتَهُنَّ إِلَّا مَا ظَهَرَ مِنْهَا
Meaning “and not to reveal their adornments, [except what normally appears]”
This has been interpreted in two ways even by the Sahaba.
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At the end of the day we all agree that as Muslim men, growing the beard out is highly encouraged and we should all strive to do so.
I hope I was clear in explaining the reasoning behind our view.
Thank you for taking the time to read this thread.
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They also strengthen this view with a صحيح/Sound Hadith from Sunan Abi Dawud 4104

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The علماء that hold the opinion that niqab is not وجيب are following the opinion of Sahaba such as ibn Abbas and Aisha رضي الله عنهم who said that the meaning of:
إِلَّا مَا ظَهَرَ مِنْهَا - [except what normally appears]
Are the face and hands.
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Jews/اليهود: Grow their beards and moustache.
Magians/المخوس: Shave their beard and leave the moustache.
Christians/النصرى: Shave both.
Therefore for the Muslims we are to grow the beard and cut the moustache.
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Wallāh if I wasn’t a Shāfi'ī, I’d be Ḥanafī.
Does the Hanafi Madhab oppose the sunnah. Explained concisely by Shaykh Mutlaq al-Jāsir.
One of the scholars of Kuwait 🇰🇼
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My account isn’t for this but Insha’Allāh a good amount of people see this and the brother can receive his Ḥaqq.
May الله ﷻ forgive him and the sister for their shortcomings and forgive everyone who slandered him openly and privately as well.
Say, “Surely my Lord hurls the truth ˹against falsehood˺. ˹He is˺ the Knower of all unseen”
(Al-Qur’an 34:48)
Say, “The truth has come, and falsehood will vanish, never to return.” (Al-Qur’an 17:81)
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Now there’s also the اية/verse from Quran [35:59]:
“O Prophet! Ask your wives, daughters, and believing women to draw their cloaks over their bodies”
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Now that we’ve established what the beard/لحية is according to the Shāfi’īyyah, let’s now discuss the madhab’s ruling on shaving it.
Shaving whatever grows on the cheeks and jawbone is Mubāh/مباح as this isn’t considered اللحية. But the chin is considered Makrūh/مكروه.
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The majority of our علماء/scholars hold the view that the former is the most correct view.
Imām an’Nawawi رحمه الله is unique as he held the view that the face isn’t عورة but it is still وجيب to cover it in the unrestricted term.
الله اعلم.
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Ibn Sīdah رحمه الله did say اللحية is the hair that grows on the jawbone, and this was cited by ibn Hajar al’Haythamī رحمه الله in [Tuhfah al’Muhtaj].
Be that as it may ibn Hajar رحمه الله did also say in al’Ī’āb that اللحية is the hair on the chin alone.
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Back in the old days, if one hadn’t memorised the whole Quran then the Salaf would not teach them علم until they had memorised it.
May الله عزوجل make us all protectors of the Quran. Ameen.
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Imām al’Shāfi‘ī رحمه الله states in his [al’Umm] that shaving the لحية is harām/حرام, however this is not the mu’tamad of the madhab.
Imām an’Nawawī رحمه الله transmitted al’Ghazalī and Sulayman al’Khattabī رحمهم الله deeming it makrūh. And latter Shāfi’ī scholars take this.
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There are situations, like for the sake of marriage, where an اجنبي man is allowed to see a niqabi’s face.
[Mukhtasar, chapter of Nikaah page 219 of Al-Muzani]
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Think to the Hadith of the Prophet ﷺ telling us to pray with shoes on to be different from the Jews in Sunan Abi Dawud 652. However we see praying without shoes is quite common now.
The ruling on this is that it’s mubāh/مباح to pray without them as we know the salaf did so.
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Our دليل is taken from Sahih Muslim 259c and Sahih al-Bukhari 5892. “Be different from the polytheists” shows specificity hence it’s hated/مكروه as opposed to harām.
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In the discussion of niqab we have to deal with what is considered a woman’s عورة in front of اجنبي men.
The rule of thumb is that if her face is considered عورة, then she has to cover it and if not then she doesn’t have to cover her face.
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This اية was explained by ibn Abbas رضي الله عنه to mean that the woman’s face is to be covered.
So now it seems like he’s saying two different things.
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Abu Ja'far رحمه الله said:
“Whoever does not weigh his words and deeds against the Qur'an and Sunnah
then do not record his name in the record of men.”
[Tablis Iblis, pg. 280]
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@harryizzz
@antheagul
It’s better that you delete this. She never mentioned haram relationship
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Well a party of Shāfi’ī Scholars such as Imām al’Bayhāqi رحمه الله, reconciled these narrations saying that when ibn Abbas رضي الله عنه said the face and hands can be shown, he was talking about what the woman can show her محرم and husband. And when she goes out she wears niqab.
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But seeing as the Salaf were not known to shave their beards completely without reason we deemed this makrūh.
I have heard some say it’s makrūk tanzīhī, whilst I don’t disagree with the terminology I’d rather refrain from it as the is a classing unique to are Hanafī brethren.
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Just found out Salāh al'Dīn Yūsūf ibn Ayyūb رحمه الله was a Shāfi’ī.
He had great adab for the madhab that he built a Shāfi’ī school called al’Madrasah al’Salāhīyyah, near the grave of al’Shāfi’ī رحمه الله himself.
Also in this time the Shāfi’ī madhab was followed by the state.
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Now some may say scholars that preceded Imām an’Nawawī رحمة لله عليه, held a different view, such as al’Khattabī, Ābu Bakr al’Qaffaal and al’ Harawi رحمهم الله.
All saying shaving the beard and dying it black is completely harām. And this ruling of makrūh is quite new.
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Al’Hasan al’Basri رحمه الله said:
“The Qur'ān was revealed to be acted upon, but people took its recitation as the action.”
[The Key to the House of Happiness, page 537]
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Some guys have studied so many books and have a great deal of knowledge but their adab is trash.
The Prophet ﷺ came to perfect adab, so if we truly follow him we have to strive towards improving ours.
I myself need this advice as I struggle with things as well.
الله المستعان
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Alhamdulillah the Shāfi’īyyah niqab thread did better than I expected.
Inshallah next one is going to be our opinion on beard shaving.
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A number of the students of Imām Ābu Hanifa رحمة الله عليه disagreed with him and changed some rulings, ībn Taymiyyah رحمه الله went against ījmā and now almost everyone uses his views on divorce/طلاق.
Within madhahib we go off the Ūsool rather than who preceded who in a ruling.
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Let’s start with غير مأكول/inedible.
Carrion is the meat of any animal that has died without being slaughtered in a Shari’ī/شرعي manner i.e. died naturally, killed by another animal or slaughtered without شرعي conditions.
All this will cause the meat to be taken as dead meat.
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Shifting our focus to animal meat, we can categorise them into 2 big divisions.
•Inedible/غير مأكول:
Carrion, Pig, Animals with fangs, Birds with talons.
•Edible/مأكول:
Aquatic life, Poultry, Wild game and Livestock.
I’ll try give our evidences/ادلة.
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However we can also say a lot of scholars who are in agreement with an’Nawawī.
Al’Rafi`ī, Zakariyya al-Ansari, ībn Hajar al’Haythamī and al’Ramli رحمهم الله.
As we know the rulings in madhahib can change and may not always be in accordance to the views of their founders.
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When it comes to plants, the دليل is from Qur’ān [2:168]
كُلُوا۟ مِمَّا فِى ٱلْأَرْضِ حَلَـٰلًۭا طَيِّبًۭا
“Eat from what is of the earth that is lawful and good”
The اية tells us that we may eat of the earth’s products as long as it isn’t harmful, only then is it harām.
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May Allāh have mercy on those people who are dragging her dad.
How can you be cursing out someone father, especially in the month of Ramadān, all cause you don’t like what he said.
This is also the exact reason why Umar رضي الله عنه prevented women from going to the masjid.
My dad wasn’t wrong when he said “No you can’t go taraweeh, (most) girls who go have ulterior motives”
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I’ve already made a pretty lengthy thread about what the Shāfi’ī consider to be the beard and the permissibility of shaving it so I won’t go to in depth.
The beard is considered to be the hair that grows on the chin and shaving it is considered Makrūh.
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Aishah رضي الله عنه reported:
The Prophet ﷺ said: When any of you wants to eat, he should begin in with Bismillah. If he forgets to do so, he should say Bismillah awalahu wa akhirahu (I begin with the Name of Allah at the beginning and at the end).
[Riyad as-Salihin 729]
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Any right I said is from الله ﷻ and any wrong was from me and shaytan and الله عزوجل is free from it.
جزآك الله خيرا.
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The دليل is from Qur’ān [5:3], where it says:
حُرِّمَتْ عَلَيْكُمُ ٱلْمَيْتَةُ
“Harām for you is dead meat”
The اية proceeds to then tell us more about the different ways animals can become dead meat i.e. Killed by a predator, beaten to death, strangled e.t.c.
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@UsmanTime
Bro I remember we talked about this. They done Islam dirty. 2nd fight needs to have a longer rehydration period.
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The same اية, Qur’ān [5:3], also tells us that pigs/الخنزير are harām for consumption.
This is also one of the evidences the Shāfi’īyyah use to say that pigs whether dead or alive are impure/نجس.
This was the view of Abū Isḥāq al’Shīrāzī and an’Nawawī رحمهم الله.
[al’Ijmaa]
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Al'Imām al’Shāfi'ī رحمه الله said:
Whoever wants الله ﷻ to open his heart for him or enlighten his sight, then:
• He must reduce his speech about what does not concern him.
• Avoid sins.
• He does a secret [good] action between him and الله عزوجل.
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بسم الله الرحمن الرحيم
When it comes to the permissibility (حلال) and impermissibility (حرام) of things we consume, we can separate them into 3 main groups.
•Plants/النباتات
•Animals/الحيوانات
•Others/آحرون
And these have their subdivisions.
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Yes, and if you wanna learn Shāfi’ī Fiqh, Matn Abi Shuja and al’Mukhtasar as’Sagher are great for beginners.
For Usool ul’Fiqh written by a Shāfi’ī Imām, get al’Waraqat
I think every muslim should learn fiqh. It really set a good base for me imo
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This is cause we know the Prophet ﷺ kept them and to shave it would contradict his Sunnāh so it was given the ruling of Makrūh.
This is different to the opinion of Mālik ībn Anas who consider العنفقة to be part of the beard and ruled it Harām to shave.
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Wallāh knowledge of the Dīn is gold.
I made a mistake in Ṣalāh and forgot to do the first Tashahud. Before studying the Shāfi'ī madhab, I’d have just ended my Ṣalāh and started again.
Now after studying the madhab I just continued praying knowing my prayers is still valid.
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I don’t usually do this because I don’t like needless drama, but this is a reminder to all that the flesh of the scholars is poison.
So what if they give praises to ībn Taymiyyāh رحمه الله, he was a great scholar and any side Salafī or not, can and should take from him.
Imagine
The GHULUW (extreme praise) the Najdi Salafis have towards Ibn Taymia is something unique.
Why, U ask. It's simple. If Ibn Taymia falls, Muhammad b. Abdul Wahhab falls. If MIAW falls then the fallacy of this sect becomes apparent for all to see...
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