Ibn al-Qāsim also reported from him (1): “In my view, closely trimming the moustache is disfigurement.” Mālik said: “The Prophet’s hadith concerning closely trimming the moustache refers only to trimming along the edge of the lip.” He disliked removing hair from the upper part of the moustache.
Ashhab reported from him concerning (2) shaving the moustache: “It is an innovation, and I believe that anyone who does it should be beaten painfully.”
Mālik said: “Whenever something distressed ‘Umar ibn al-Khattāb, he would blow out his breath. A man began arguing with him (3), while ‘Umar twisted his moustache (4).”
‘Umar ibn ‘Abd al-‘Azīz said (5): “The sunnah concerning the moustache is to trim it along the edge of the lip.”
Al-Tahāwī said: “We have found no explicit statement from al-Shāfi‘ī on this matter. His followers whom we have seen—al-Muzanī and al-Rabī‘—both trimmed their moustaches closely, which indicates that they learned this from al-Shāfi‘ī.” He said: “As for Abū Hanīfah, Zufar, Abū Yūsuf, and Muhammad, it was
(1) ‘Anhu (from him) is omitted in k, ‘ayn, and mb.
(2) The printed editions read: “wa-qāla: ashhadu fī (and he said: I testify concerning),” a corruption involving an omission.
(3) That is, he argues with him. The printed editions, except the Indian edition, read: “rijlahu bi-ridā’ihi (his leg with his cloak),” an amusing corruption.
(4) Reported by Abū ‘Ubayd in al-Amwāl (749)—and through him by Ibn Zanjawayh (1110)—from Ishāq ibn ‘Īsā, from Mālik, from Zayd ibn Aslam, from ‘Āmir ibn ‘Abd Allāh ibn al-Zubayr, who related that a Bedouin came to ‘Umar and said: “Commander of the Faithful, we fought for our lands before Islam and embraced Islam while possessing them. On what grounds do you reserve them?” ‘Umar lowered his head and began blowing out his breath and twisting his moustache. Whenever something distressed him, he would twist his moustache and blow out his breath… The hadith continues. Its chain of transmission is authentic up to ‘Āmir, but he did not meet ‘Umar.
(5) Ibn ‘Abd al-Barr supplied its chain of transmission in al-Tamhīd (21:64) and al-Istidhkār (26:241). Ibn Abī Shayba (26011) reported a similar account.