The stance of the scholars in regards to the action of ibn umar radiallahu anhu due to him being a narrator in the hadeeth of leaving the beard.

Translated from Shaykh Hassan Ibn Qasim Ar Raymee book 

The stance of the scholars in regards to the action of ibn umar radiallahu anhu due to him being a narrator in the hadeeth of leaving the beard

Al kurmaani (may allah have mercy upon him) : said as ibn hajr (may allah have mercy upon him) conveyed from him in fathul bari (10/350) perhaps ibn umar radiallahu anhu intended to combine between shaving and shortening during the pilgrimage so he shaved all of his head and shortened from his beard, so that he enters in to the generality of the statement of Allah:

مُحَلِّقِينَ رُءُوسَكُمْ وَمُقَصِّرِينَ
“Having your heads shaved, and (some) having your head hair cut short “ [ Surah Al Fath 27]

And that is specified from the generality of his statement (leave the beards) so it is carried upon the situation other then the pilgrimage.

Ibn muflih May allah have mercy upon him said in al furu'a (1/13): "but he -meaning ibn umar- only did it if he performed hajj or umrah"

I say (shaykh Hassan may allah preserve him): so it is clarified from that, that the action of ibn umar is specific to hajj and umrah only and is not unrestricted; we will mention by the will of allah in the second section from this chapter the support for that with an usuul matter "carrying the unrestricted upon the restricted"

Ash shawkani may allah have mercy upon him said in nayl (1/138) his statement "so he cut off what exceeded” then some of the people of knowledge used that as evidence and the narrations on the prophet reject it”

I say: it has already preceded us the statement of the companion of tuhfatul ahwazi )sharh of sunan at tirmithi written by Imam Muhammad ibn Abdurrahman al mubaarakalfuri) regarding the narration of ibn umar until he said "and as for the statement of who says "That if it increases upon the grip then the increase should be taken, using as evidence the narrations of ibn umar and abu huraira, then it is weak, because the narrations of leaving the beard which are raised (to the prophet sallallahu alaihi wassallam) and authentic, reject these narrations.

And the shaykh ibn baz may allah have mercy upon him in his commentary upon the book “the obligation of leaving the beard” of kandahlawi (21) he said "and what is correct, the obligation of leaving the beard and the prohibition of taking anything from it even if it increases upon the grip whether that is in hajj or umrah, or other than it because the authentic narrations from prophet sallallahu alaihi wassallam are proof upon that, and there is no evidence in what has been narrated from umar and his son and abu huraira radiallahu anhum, because the sunnah is put before everything and not a statement of anyone which is in opposition to the sunnah.

I say (shaykh Hassan) and this is what shaykh muqbil is upon and other then him from the callers of the dawah of salafiyyah.....Page 133-134

Imam Muqbil mentioned: “the permissibility is by the book and the sunnah or the original permissibility and the sunnah has indicated the obligation of leaving the beard by statement and action, and the actions of people are not a proof.” Page 109 from shaykh hassans book

Ash Shaykh Muhammad Ibn Ibraheem ali shaykh rahimullah said as found in his Majmoo:

And the action of ibn umar that if he performed hajj or umrah he would grip his beard and what exceeded he would take it, then it is not to be debated with it, because he narrated the prohibition of shortening and if the opinion of the companion and his narration contradict, then that which he narrated is put before his opinion and this is the correct stance from the two opinions of the scholars in regards to the opinion of the companion and his narration contradicting.

 (حكم التقصير من اللحية
( الجزء رقم : 62، الصفحة رقم: 53)