Bukhari

Hadith Authentication (Takhrij al-Hadith):
[146۔ البخاري فى : 77 كتاب اللباس : 64 باب تقليم الاظفار 5892، مسلم 259، أبوداود 4199]

Linguistic Explanation:
«وَفِّرُوْا»: Make abundant, increase.
«اللِّحَي»: Plural of «لِحْيَة», meaning beard.
«اَحْفُوْا»: Lower completely.

Hadith Commentary:

Some people have taken this as evidence for trimming the beard, which is not correct.
Firstly, this is specifically related to Hajj.
Secondly, it is the action of a single Companion (radi Allahu anhu), and that is not a proof in opposition to an authentic hadith.
Therefore, the correct view is that the beard hairs should not be trimmed. And Allah knows best what is correct.

Hadith Commentary:
(1)
What connection does this hadith have with the chapter heading? So far, no reasonable explanation has come to mind.
It is possible that Imam Bukhari rahimahullah intended to indicate that the first and third hadiths under this chapter, both narrated from Ibn Umar radi Allahu anhu, are actually the same hadith.
Some narrators have reported it in a concise form, as in the first hadith, while others have narrated it in detail, as in this hadith.
Hafiz Ibn Hajar rahimahullah has not mentioned any reasonable justification regarding this.
Allamah Ayni has explicitly written that mentioning this hadith here is not appropriate; rather, its proper place is under the previous chapter heading.
(‘Umdat al-Qari: 15/90)
And Allah knows best.
(2)
Some people, relying on this action of Sayyiduna Ibn Umar radi Allahu anhu, consider trimming the beard to be permissible, but his action is contrary to the Sunnah of the Prophet sallallahu alayhi wa sallam. Furthermore, this action of his was only at the time of Hajj or ‘Umrah, so that he could combine shaving (halq) and shortening (qasr) and thus attain both virtues.
He did not make this a regular practice in ordinary circumstances.
In addition, Abdullah ibn Umar radi Allahu anhu himself is a narrator of the hadith regarding letting the beard grow. The principle of the hadith scholars (muhaddithin) is that when the action of a narrator contradicts the narration he reports, the narration he reports is given precedence over his action.
There are many examples of this in the books of hadith.
We will explain this further in the future.

Trimming the Beard Beyond a Fist-Length?

Among the narrators of the ahadith in which there is the command to leave, let grow, and increase the beard, one of the narrators is Sayyiduna Abdullah ibn Umar radi Allahu anhu. See: [صحيح البخاري 5892، 5893 وصحيح مسلم 259]

It is established from Sayyiduna Abdullah ibn Umar radi Allahu anhu that during Hajj and Umrah, he would trim a portion of his beard (that which exceeded a fist-length). See: [صحيح البخاري 5892 وسنن ابي داود 2357 وسنده حسن وحسنه الدارقطني 2/ 182 وصححه الحاكم 1/ 422 ووافقه الذهبي]

There is no evidence that any companion objected to Sayyiduna Abdullah ibn Umar radi Allahu anhu in this matter. It is inconceivable that a companion as devoted to the Sunnah as Sayyiduna Abdullah radi Allahu anhu would hear a hadith from the Prophet sallallahu alayhi wa sallam and then himself act contrary to it.

Sayyiduna Ibn Abbas radi Allahu anhuma, in the explanation of a verse, says:

«والأخذ من الشارب والأظفار واللحية“»

Trimming the mustache, nails, and beard.

[مصنف ابن ابي شيبه 4/ 85 ح 15668 وسنده صحيح، تفسير ابن جرير 17/ 109 وسنده صحيح]

Muhammad ibn Ka'b al-Qurazi (a Tabi'i, trustworthy scholar) also held the view that trimming the beard during Hajj is permissible. [تفسير ابن جرير 17/ 109 وسنده حسن]

Ibn Jurayj also held this view. [تفسير طبري 17/ 110 وسنده صحيح]

Ibrahim al-Nakha'i used to trim the hair on the cheeks. [مصنف ابن ابي شيبه 8/ 375 ح25473 وسنده صحيح]

Qasim ibn Muhammad ibn Abi Bakr, when shaving his head, would also trim his mustache and beard. [ابن ابي شيبه: ح 25476 وسنده صحيح]

It is narrated from Sayyiduna Abu Hurayrah radi Allahu anhu that he would trim his beard beyond a fist-length. [مصنف ابن ابي شيبه 8/ 375 ح 25479 وسنده حسن]

Its narrator, Amr ibn Ayyub, has been mentioned by Ibn Hibban in Kitab al-Thiqat (7/224, 225), and Shu'bah ibn al-Hajjaj narrated from him. The general rule regarding Shu'bah is that he (generally) narrates only from narrators he considers trustworthy. See Tahdhib al-Tahdhib (1/4, 5). The only exception to this general rule is a narrator about whom there is explicit evidence or whom the majority of hadith scholars have declared weak.

Due to these two validations, Amr ibn Ayyub is considered a narrator of hasan (good) status.

Tawus (a Tabi'i) also held the view that trimming the beard is permissible. (al-Tarajjul lil-Khallal: 96, and its chain is authentic; Harun is ibn Yusuf ibn Harun ibn Ziyad al-Shatwi). Imam Ahmad ibn Hanbal rahimahullah also held this permissibility. [كتاب الترجل: 92]

From these reports, it is evident that trimming the beard beyond a fist-length and taking the hair of the cheeks is permissible; however, it is better that the beard not be trimmed at all. «والله اعلم»

The issue is not whether the action of a companion is a proof or not; rather, the issue is: which understanding of the Qur'an and Sunnah is valid? The understanding presented by a scholar of the fourteenth or fifteenth century Hijri, or the understanding established from the companions, the Tabi'in, the Tabi' Tabi'in, and the noble hadith scholars?

We accept only that understanding which is established from the companions, the Tabi'in, the Tabi' Tabi'in, the hadith scholars, and the trustworthy scholars of the Ummah. To our knowledge, not a single companion, Tabi'i, Tabi' Tabi'i, hadith scholar, or reliable scholar has declared trimming the beard beyond a fist-length to be haram or impermissible.

Hafiz Abdullah Roopri rahimahullah says:

"In summary, we know only one thing, and that is that opposing the Salaf is not permissible, because they were not unaware of the language and terminologies..."

[فتاويٰ اهل حديث ج 1 ص 111]

For the original article, see the monthly al-Hadith Hazro (Issue 27, pages 57 and 58).