Muslim

Hadith Commentary:
Avoiding striking the face in beating is not restricted only to slaves.
Here, since the discussion was about slaves, it was mentioned specifically in the chapter heading.
Rather, the command to avoid striking the face applies to all humans, and even to animals.
The honorable Imam (rahimahullah) did not mention the name of one narrator in the chain.
He only referred to him as “Ibn so-and-so,” and he is Ibn Sam‘an, who is weak.
Imam Malik (rahimahullah) and Imam Muhammad (rahimahullah) have called him a liar, and Imam Bukhari has not included his narration anywhere else in this book except at this place, and even here, it is as a corroborating narration.
Because the narration of Imam Malik and ‘Abd al-Razzaq was also mentioned.

Explanation:
In the narration of Aslam, the wording is clear: “If he strikes.” And in this hadith, although striking the servant is not explicitly mentioned, Imam Bukhari has alluded to the method which he has included in al-Adab al-Mufrad, where it is stated:
“If one of you strikes his servant,” meaning, when any of you strikes his servant.
Hafiz (rahimahullah) said: This is general, whether he strikes in the case of a legal punishment (hadd) or in discretionary punishment (ta‘zir), in every case, one should not strike the face.
The reason for this is mentioned in the narration of Muslim as follows:
Because Allah created Adam in His image (wahidi).
Moreover, striking the face is entirely contrary to etiquette and good character.
If one must strike, then there are other parts of the body.

Hafiz Ibn Hajar (rahimahullah) states:
Al-Nawawi said: The scholars have said that the prohibition of striking the face is because it is delicate, gathers all the features of beauty, and most perception occurs through its organs. Thus, it is feared that striking it may render all or some of them useless or deformed, and any defect in them is severe due to their visibility and prominence. In fact, if one strikes it, it is rarely safe from some defect. The aforementioned reasoning is good, but with Muslim, another reasoning is established. For he has narrated the aforementioned hadith through the route of Abu Ayyub al-Maraghi from Abu Hurayrah (radi Allahu anhu), and added: “For Allah created Adam in His image.” There is a difference of opinion regarding the pronoun as to whom it refers. Most say it refers to the one being struck, due to the previous command to honor his face. If this reasoning were not intended, then this sentence would have no connection to what precedes it. Al-Qurtubi said: Some have referred the pronoun to Allah, relying on what has come in some routes: “Indeed, Allah created Adam in the image of the Most Merciful,” and so on.
(Fath al-Bari)

In summary, the scholars have said that the prohibition of striking the face is because this organ is delicate, is the sum of all features of beauty, and most perception occurs through its organs.
Thus, striking it poses the risk of causing various defects and flaws, so this is a better reason for which striking the face has been prohibited.
But according to Imam Muslim, there is another reason.
He has narrated this hadith with the chain of Abu Ayyub al-Maraghi from Abu Hurayrah (radi Allahu anhu),
in which the additional wording is: “Allah created Adam in his image.” Although there is a difference of opinion regarding the referent of the pronoun, most scholars say it refers to the one being struck,
because previously the command to honor the face has been given.
If this reasoning is not intended, then this sentence would have no connection to what precedes it.
Al-Qurtubi said that some have referred the pronoun to Allah,
citing as evidence the wording in some routes: “Allah created Adam in the image of the Most Merciful.”
The translator says that the clear text of the Qur’an, “There is nothing like unto Him” [], is proof that Allah, the Exalted, and His face cannot be likened to anything.
And Allah knows best what is correct.
This is the creed of Ahl al-Hadith: that Allah, the Exalted, is unique in His essence and all His attributes, without partner, and delving into this matter is an innovation.
Just as the belief of the Salaf is regarding istiwa’ (rising) over the Throne.
And with Allah is success.

Hadith Commentary:
(1)
In the narration of Sahih Muslim, the word "daraba" (struck) is used in place of "qatala" (killed).
(Sahih Muslim, al-Birr wa al-Silah, Hadith: 6652(2612))
Although in this hadith there is no explicit mention of striking the servant, Imam Bukhari rahimahullah has narrated in his book "Al-Adab Al-Mufrad" that when any of you strikes his servant, he should avoid striking the face.
(Al-Adab Al-Mufrad, Hadith: 174) (2)
Avoiding striking the face during beating is not specific only to slaves or servants; rather, the command to avoid striking the face applies to all humans, and even to animals, because the face is such a delicate organ that it is the sum of all beauties (all perfections).
There is a risk of many defects and flaws arising from striking it.
Moreover, striking the face is entirely contrary to etiquette and good character.
If it becomes necessary to strike, then one should strike other parts of the body.
This is a point of reflection for school teachers and the reciters (qurra) of madrasahs.

Hadith Commentary:

Benefits and Issues:
Adam alayhis salam was created in his image. Some narrations clarify this, stating that the form of the human face is upon the form of the face of the Most Merciful (ar-Rahman), and in the Qur'an and Sunnah, the word "face" (wajh) has been used for Allah. However, just as it is not possible to comprehend the nature (kayfiyyah) of His foot, hearing (sam‘), and sight (basar), it is also not possible to know the essence and reality of His form. Man is a created being, so his form is according to his own status, and the Most Merciful (ar-Rahman) is the Creator, so His form will be befitting His majesty and station. In this very form, He will appear before the believers on the Day of Resurrection, and the people will recognize Him.

If this hadith did not exist, then it would have been possible to interpret it as meaning that the Most Merciful created him (Adam) in a form that He liked. Therefore, do not disfigure him by striking, because the true manifestation of beauty is the human face itself, even though the entire body has been created by Him in the best stature (ahsan taqwim) according to His will.

Benefits and Issues:
By bringing this hadith again in this chapter, the purpose is to clarify that just as it is not permitted to strike the face during Hajj, similarly, in punitive punishment (ta’zir), the face should also be kept safe from being struck.
And Allah knows best.

Explanation of the Hadith:

In some narrations, instead of (قَاتَلَ) “fought,” the word (ضَرَبَ) “struck” has been used. As in the hadith of Musnad Ahmad: ((إِذَا ضَرَبَ أَحَدُکُمْ .............)) (Musnad Ahmad, No. 7323). Similarly, in some narrations, instead of (فَلْیَجْتَنِبْ) “let him avoid,” the word (فَلْیَتَّقِ) “let him beware” has been used. As in Sunan Abu Dawud: ((إِذَا ضَرَبَ أَحَدُکُمْ فَلْیَتَّقِ الْوَجْه .)) (Sunan Abu Dawud, Book of Hudud, No. 4493).

From this hadith, it is understood that it is forbidden for Muslims to strike each other on the face with anything, even striking one’s own slave on the face is not permissible. For this reason, Imam Bukhari has established a chapter on this hadith: ((بَابُ إِذَا ضَرَبَ الْعَبْدُ فَلْيَجْتَنِبِ الْوَجْهَ)) “Chapter: If a slave is struck, then the face should be avoided.”

Rather, in a marfu’ narration from Abu Hurairah radi Allahu anhu, these words are found: ((إِذَا ضَرَبَ أَحَدُکُمْ خَادِمَهُ فَلْيَجْتَنِبِ الْوَجْهَ)) ((Al-Adab Al-Mufrad, No. 174 – Silsilah al-Sahihah, No. 862))
“When any of you strikes his servant, let him avoid the face.”

Even if a fight breaks out, no matter how intense the anger and emotions, a Muslim should not even slap the face of his brother, let alone strike with a weapon. The wording of one narration is:
((إِذَا قَاتَلَ أَحَدُكُمْ أَخَاهُ فَلَا يَلْطِمَنَّ الْوَجْهَ . )) (Sahih Muslim, No. 6654)
“When any of you fights his brother, let him not slap the face.”

A judge should also keep this in mind in cases of hudud (prescribed punishments) and ta’zir (discretionary punishments). Thus, Allamah ‘Ayni rahimahullah says: “When it is obligatory to avoid striking the face in such situations (i.e., during fighting), then it is even more obligatory to avoid it in ta’zir, discipline, and hudud.”

Imam Abu Dawud narrates a hadith from Abu Bakrah, in which is the story of the woman who committed adultery. When the Messenger of Allah sallallahu alayhi wa sallam pronounced the ruling of stoning for her, he said: ((إِرْمُوْا وَتَّقُوْ الْوَجْهَ . )) (Sunan Abu Dawud, Book of Hudud, No. 4444)
“Stone her, but avoid the face.”

Even regarding a woman whose death was certain, striking her face was prohibited. For those who are alive or whose punishment is less than this, then the prohibition applies even more so. (Umdat al-Qari: 14/11)

The majority of jurists say that when a master strikes his slave or a husband strikes his wife, he should not strike the face.

The reason for the prohibition of striking the face is clear: the face is the manifestation of human beauty and elegance, and most of a person’s senses—such as sight, hearing, taste, and smell—are located in the face. Striking the face may result in the loss or impairment of any or all of these senses, and there is also the risk of disfigurement. Such excess against a Muslim brother can never be deemed permissible. Moreover, striking the face is entirely contrary to etiquette and good character. If discipline or ta’zir is necessary, there are other parts of the body available.

It should be noted that striking the faces of disbelievers is permissible, because disbelievers, due to their disbelief, are deprived of human honor; they have no dignity. The statement of Allah, the Exalted, is:
أُولَٰئِكَ كَالْأَنْعَامِ بَلْ هُمْ أَضَلُّ ۚ ()
“They are like cattle; rather, they are even more astray.”

Honor and dignity are only for the believer. The statement of Allah, the Exalted, is:
وَلِلَّهِ الْعِزَّةُ وَلِرَسُولِهِ وَلِلْمُؤْمِنِينَ ()
“And honor belongs to Allah, His Messenger, and the believers.”

For this reason, Allah the Exalted said regarding the disbelievers:
فَاضْرِبُوا فَوْقَ الْأَعْنَاقِ وَاضْرِبُوا مِنْهُمْ كُلَّ بَنَانٍ ()
“So strike above their necks and strike from them every fingertip.”

The words “every fingertip” in the mentioned verse also prove the permissibility of striking their faces, because the face is included among the joints.

Furthermore, it is narrated from Salamah ibn al-Akwa’ radi Allahu anhu that: In the Battle of Hunayn, when the disbelievers surrounded the Messenger of Allah sallallahu alayhi wa sallam from all sides, he dismounted from his mule, then took a handful of earth from the ground and threw it towards their faces, saying: ((شَاھَتِ الْوُجُوْہُ)) “May the faces be disfigured.”
So Allah filled their eyes with dust, they turned their backs and fled, and Allah defeated them. (Sahih Muslim, No. 4619)

In the aforementioned hadith, the Prophet sallallahu alayhi wa sallam targeted their faces and specifically supplicated for their disfigurement. And it is also permissible to strike the face in retaliation (qisas and retribution). The statement of Allah, the Exalted, is:
فَمَنِ اعْتَدَىٰ عَلَيْكُمْ فَاعْتَدُوا عَلَيْهِ بِمِثْلِ مَا اعْتَدَىٰ عَلَيْكُمْ ۚ ()
“So whoever transgresses against you, transgress against him in the same manner as he transgressed against you.”

And in addition, the statement of Allah, the Exalted, is:
وَكَتَبْنَا عَلَيْهِمْ فِيهَا أَنَّ النَّفْسَ بِالنَّفْسِ وَالْعَيْنَ بِالْعَيْنِ وَالْأَنفَ بِالْأَنفِ وَالْأُذُنَ بِالْأُذُنِ وَالسِّنَّ بِالسِّنِّ وَالْجُرُوحَ قِصَاصٌ ۚ ()
“And We ordained for them therein: a life for a life, an eye for an eye, a nose for a nose, an ear for an ear, a tooth for a tooth, and for wounds is retribution.”

Thus, these are a few situations in which striking the face is permissible; otherwise, it is not. And Allah knows best what is correct!

Takhrij:
[بخاري 2559],
[مسلم/البر والصلة 112],
[تحفة الاشراف 204/10]

Benefits:
➊ Prohibition of Striking the Face:
From this hadith, it is understood that it is forbidden for Muslims to strike each other on the face with anything, even when disciplining or punishing a slave, servant, or student. It is haram to strike the face. In a marfu‘ narration from Abu Hurairah radi Allahu anhu, these words are mentioned:
«اذا ضرب احدكم خادمه فليجتنب الوجه» [صحيح الادب المفرد حديث نمبر130]
“When one of you strikes his servant, let him avoid the face.”
Even if a fight breaks out and anger and emotions are highly inflamed, a Muslim should not slap another Muslim on the face, let alone strike with a weapon.
In another narration, the words are:
«اذا قاتل احدكم اخاه فلا يلطمن الوجه» [مسلم/البروالصلة 116]
“When one of you fights with his brother, let him not strike the face.”
● Do not strike the face even when punishing:
In one narration, instead of «قَاتَلَ», the wording is «اِذَا ضَرَبَ اَحَدُكُمْ». [مسلم - البر والصلة 112]
That is, not only in fighting, but for any reason, if one strikes, he should avoid the face.

➋ Boxing:
Since in boxing the face is specifically targeted, according to this hadith, this brutal sport is haram.

➌ Why is striking the face prohibited?
One clear reason for the prohibition of striking the face is that it is the manifestation of human beauty and elegance, and most of a person’s senses—such as seeing, hearing, tasting, and smelling—are located in the face. Striking the face can result in the loss or impairment of any or all of these senses, and there is also the risk of disfigurement. Such excess against a Muslim brother cannot be deemed permissible.
The second reason has been stated by the Messenger of Allah sallallahu alayhi wa sallam himself. In Sahih Muslim, in a narration from Abu Hurairah radi Allahu anhu, the words are:
« اذا قاتل احدكم اخاه فليجتنب الوجه فان الله خلق آدم على صورته» [مسلم البر والصلة 115]
“When one of you fights with his brother, let him avoid the face, for Allah created Adam in His image.”
In this hadith, the reason for the prohibition is the honor and dignity of the human face. Some people interpret this hadith to mean that Allah created Adam in Adam’s own image, but Ibn Abi ‘Asim has narrated this same report in “Kitab as-Sunnah” through Abu Yunus from Abu Hurairah radi Allahu anhu with these words:
«من قاتل فليجتنب الوجه فان صورة وجه الانسان على صورة وجه الرحمن»
“Whoever fights, let him avoid the face, for the form of the human face is upon the form of the face of ar-Rahman.”
Other narrations of this meaning are also written in Fath al-Bari; see: [جلد 5 حديث 2559]
Ishaq ibn Rahwayh and Ahmad ibn Hanbal rahimahullah declared authentic the hadith which states that Allah created Adam in the image of ar-Rahman. [فتح الباري، حواله مذكوره ]
However, it must especially be kept in mind that Allah the Exalted has said in the Noble Qur’an:
«لَيْسَ كَمِثْلِهِ شَيْءٌ وَهُوَ السَّمِيعُ الْبَصِيرُ» [الشوريٰ 11]
“There is nothing like unto Him, and He is the All-Hearing, the All-Seeing.”
Similarly, Allah created Adam in His image, but what is truly meant by this? Its real nature is best known to Allah the Exalted. What is certain is that there is nothing like unto Allah. The creation cannot be likened to the Creator.

➍ The Ruling on Striking the Face of a Disbeliever:
Some scholars have written that even in jihad, it is not permissible to strike the face, but this is not correct. The reality is that disbelievers, due to their disbelief, are deprived of human dignity; they have no honor.
«أُولَـٰئِكَ كَالْأَنْعَامِ بَلْ هُمْ أَضَلُّ أُولَـٰئِكَ هُمُ الْغَافِلُونَ» [7-الأعراف:179]
“They are like cattle; rather, they are even more astray.”
On the Day of Resurrection, this reality will be manifested in such a way that the face of Ibrahim alayhis salam’s father Azar will be turned into that of a badger instead of a human. [بخاري ۔ كتاب احاديث الانبياء /8 ]
Honor and dignity are only for the believer.
«وَلِلَّـهِ الْعِزَّةُ وَلِرَسُولِهِ وَلِلْمُؤْمِنِينَ» [المنافقون : 8]
“Honor belongs only to Allah, to His Messenger, and to the believers.”
That is why Allah the Exalted has said regarding the disbelievers:
«فَاضْرِبُوا فَوْقَ الْأَعْنَاقِ وَاضْرِبُوا مِنْهُمْ كُلَّ بَنَانٍ» [8-الأنفال:12]
“Strike above their necks and strike every fingertip of theirs.”
Now, it is clear that above the neck is the skull and face, and to strike so precisely that it only hits the skull and not the face is not possible. And it is mentioned that when the angels take the souls of the disbelievers,
«يَضْرِبُونَ وُجُوهَهُمْ وَأَدْبَارَهُمْ» [محمد : 27]
“They strike their faces and their backs.”
Salamah ibn al-Akwa‘ radi Allahu anhu narrates that in the Battle of Hunayn, when the disbelievers surrounded the Messenger of Allah sallallahu alayhi wa sallam from all sides, he dismounted from his mule, took a handful of dust from the ground, and threw it towards their faces, saying:
«شَاهَتِ الْوُجُوْهُ» “May the faces be disfigured.”
So Allah the Exalted filled their eyes with dust, they turned their backs and fled, and Allah defeated them. [مسلم ۔ كتاب الجهاد والسير /81]
See, the Prophet sallallahu alayhi wa sallam targeted their faces and specifically supplicated for the disfigurement of their faces.

➎ Striking the Face in Retaliation is Permissible:
Allah the Exalted has said:
«فَمَنِ اعْتَدَىٰ عَلَيْكُمْ فَاعْتَدُوا عَلَيْهِ بِمِثْلِ مَا اعْتَدَىٰ عَلَيْكُمْ» [2-البقرة:194]
“Whoever transgresses against you, transgress against him in the same manner as he transgressed against you.”
And He said:
«وَكَتَبْنَا عَلَيْهِمْ فِيهَا أَنَّ النَّفْسَ بِالنَّفْسِ وَالْعَيْنَ بِالْعَيْنِ وَالْأَنفَ بِالْأَنفِ وَالْأُذُنَ بِالْأُذُنِ وَالسِّنَّ بِالسِّنِّ وَالْجُرُوحَ قِصَاصٌ» [5-المائدة:45]
“We ordained for them therein (the Torah): a life for a life, an eye for an eye, a nose for a nose, an ear for an ear, a tooth for a tooth, and for wounds is retribution.”

Takhrij:
«أخرجه البخاري، العتق، باب إذا ضرب العبد فليجتنب الوجه، حديث:2559، ومسلم، البر والصلة، باب النهي عن ضرب الوجه ، حديث:2612.»©Explanation:
From this hadith, it is understood that during mutual fighting and quarrels, one should avoid striking the face (the countenance).
In another hadith it is stated: “When any of you strikes another, he should not strike the face.” (Sunan Abi Dawud, Hudud, Chapter: On Striking the Face in Punishment, Hadith: 4493) This is evidence that striking the face is prohibited, whether this striking is in the context of prescribed punishments (hudud) or discretionary punishments (ta’zirat), or even as a means of discipline. In fact, one should even refrain from striking the faces of animals.

Takhrij:
«أخرجه البخاري، العتق، باب إذا ضرب العبد فليجتنب الوجه، حديث:2559، ومسلم، البروالصلة، باب النهي عن ضرب الوجه، حديث:2612.»©

Explanation:
➊ From the mentioned hadith, it is understood that striking the face while administering punishment is impermissible and wrong.
➋ If, for any reason, it becomes necessary to strike children, subordinates, or any human or animal, one should avoid striking the face.
➌ The face is the representative of human dignity.
➍ The purpose of mentioning the aforementioned hadith here is to emphasize that, in the implementation of hudud (prescribed punishments), one should refrain from striking the face and other delicate body parts.