This word as-saraweel is in the singular.[04] So saraaweel (loose trousers), this word assaraaweel is the singular and it is something well known; it is what is worn upon the `awrah, over the private parts, that which needs to be covered from navel to knee so it is sewn to fit the lower half of the body and it has legs. The prayer is correct in saraweel (loose trousers), this is with regard to the man because the `awrah of the man is between the navel to the knee, and trousers (saraaweel), they cover that. So if a person prays in saraaweel (loose trousers), which properly cover what’s between his navel and his knee, then his prayer will be correct. As for the woman then all of her is `awrah in the prayer except for her face if she has no men who are non mahram. So if he prays in an izaar (waist wrapper) then that would be better than trousers (saraweel) or if he prays in a qamees (a shirt) reaching down to the shins then that would be even better because it will be more beautiful for the appearance.
[Isbaal is to wear garments that extend below the ankles]
First Shubuha (Doubt): Isbaal is permitted as long as it is not done out of Makheelah. Some refer to the following hadeeth as an evidence:
[Abdullah bin Umar رضي الله عنهم ا reported that: “I came to visit the Messenger of Allaah صلى الله عليه و سلم and I was wearing an Izaar Yataqa’qa’ (clanking because of its trailing below the ankles) . He صلى الله عليه و سلم said: “Who is this?” I said: “Abdullah bin Umar”. He said: “If you are an Abd (i.e. a true slave) of Allaah, then pull up your Izaar”. I did. He then said: “more!”. (Ibn Umar) said: “I pulled it up until it reached the middle of shank; this was the (length) of his Izaar until he (صلى الله عليه و سلم) died”. He then looked towards Abee Bakr and said: “If anyone trails his garment arrogantly, Allaah will not look at him on the Day of Judgment”. Then Abu Bakr said: “My Izaar sometimes hangs low (in another narration he said: “one of the sides of my lower garment hangs low if I do not take care of it”)[99]. The Prophet صلى الله عليه و سلمsaid: “But you are not one of them (in another narration he said: You are not one of those who do so conceitedly)[100].] [101]
Discussion: The hadeeth supports the Tahreem of Isbaal rather than the opinion which permits the Isbaal as long as it is not done out of conceit. In fact the hadeeth clearly makes it obligatory on the Muslim not to let his Izaar hang lower than his ankles, and that he must tuck it up even though his intention was like that of Abu Bakr in the hadeeth i.e. not done out of conceit. In fact Abu Bakr said: “One side of my Izaar hangs low if I do not take care of it”. In our times, however, people let their Izaars hang low, unlike Abu Bakr, and then they claim: “Well we do not do it out of arrogance!”. Don’t they realize the commands of Allaah’s Messenger to tuck up the Izaar and that his Izaar was extending to the middle of his shanks? Don’t they know that He صلى الله عليه و سلم never thinks about Makheelah? Isn’t he our example?
Q: Is it permissible to offer Salah (Prayer) without a turban? Is it permissible for the Imam (the one who leads congregational Prayer) to pray without a head cover? Is wearing a cap sufficient? Please support your answer with evidences. May Allah protect you. As-salamu `alaykum warahmatullah wabarakatuh (May Allah’s Peace, Mercy, and Blessings be upon you).
A: There is nothing wrong with offering Salah without a turban because the head [with regard to men] is not included in `Awrah (parts of the body that must be covered in public), and it is not obligatory to cover it when offering Salah, whether the person praying is an Imam, a Munfarid (person offering Prayer individually), or a Ma’mum (person being led by an Imam in Prayer).
However, if wearing a turban is customary then it is best to do it, especially when offering Salah with others. Allah (Glorified and Exalted be He) states: O Children of Adam! Take your adornment (by wearing your clean clothes), while praying [and going round (the Tawâf of) the Ka‘bah,] The turban is considered a type of adornment.
It is well known that men who are Muhrims (pilgrims in the ritual state for Hajj and `Umrah) offer Salah bareheaded, because they are not allowed to cover their heads while in Ihram (ritual state for Hajj and `Umrah). Hence it is known that there is nothing wrong with offering Salah bareheaded.
May Allah guide all to acquire beneficial knowledge and act upon it! He is the All-Hearer and All-Respondent.
As-salamu `alaykum warahmatullah wabarakatuh
Ibn Baaz Fatwas –
—
Q 10: Some people wear a turban, some wear a Qulunsuwah (cap), and many offer Salah (Prayer) with bare heads, I mean men. Which manner is the best in reward? We appreciate your advice, may Allah reward you with the best.
A: It is desirable for a Muslim to wear his full garment when going to Prayer, the head cover included; because Allah (Glorified and Exalted be He) enjoined His servants to adorn themselves when going to Salah. Allah (Glorified and Exalted be He) says: O Children of Adam! Take your adornment (by wearing your clean clothes), while praying [and going round (the Tawâf of) the Ka‘bah,]
Besides, it has not been reported from the Prophet (peace be upon him) that he offered Salah without a head cover. In fact, he used to always wear a turban, and the practice of Muhammad (peace be upon him) is the best guidance.
May Allah grant us success. May peace and blessings be upon our Prophet Muhammad, his family, and Companions.
The Permanent Committee for Scholarly Research and Ifta’
Chairman – Shaykh Abdul-Aziz ibn Abdullah Al Al-Shaykh
Sometimes whilst praying – especially during rukoo’ (bowing) and sujood (prostration) – part of the awrah(private parts) of a person becomes exposed due to his wearing trousers. So what is the ruling concerning the wearing of trousers whilst praying?
[Answer] :
“If the man’s trousers cover what is between his navel and his knees and are loose fitting, wide and baggy, then it fulfills the condition for the correctness of the Prayer.
However, what is more preferable is to wear a qamees(long shirt) – which reaches half-way down to the shins, or just above the anklebone – over the trousers. This is a more complete form of covering the awrah.
Likewise, Prayer in an izaar (a loose lower garment) is more preferable than Prayer in a pair of trousers without a long shirt – since the izaar far better covers the awrah than a pair of trousers.”
Answered by the Noble Scholar and Muftee – Shaykh ‘Abdul-‘Azeez bin ‘Abdullaah bin Baaz – Al-Fataawaa (1/68-69).
Al-Istiqaamah Issue No.1 – Dhul-Hijjah 1416H / May 1996 .
Q 4: Does rolling up the sleeves count as part of the tucking up that is not allowed during Salah?If it is part of that tucking up, does the ruling differ if I start praying with my sleeves rolled up, meaning, I do not roll them up during the Salah, or does it make no difference?
A: It is not permissible to roll up the sleeves or to fold them up before the Salah or during it to avoid that they will touch the ground when performing Sujud (prostration), because the Prophet (peace be upon him) said, I have been commanded to pray on seven bones and not to tuck up my hair or my clothes. [Narrated by Al-Bukhari and Muslim].
May Allah grant us success. May peace and blessings be upon our Prophet Muhammad, his family, and Companions.
The Permanent Committee for Scholarly Research and Ifta’ Chairman : Shaykh Abdul-`Aziz ibn `Abdullah ibn Baz
🎧 Listen to all hadiths in Arabic Ch 365H 1798 – 1799
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1798 Anas (radiyallahu anhu) said: The Prophet ﷺ prohibited men from wearing saffron-dyed clothes.[Al-Bukhari and Muslim].
1799 `Abdullah bin `Amr bin Al-`As (radiyallahu anhuma) said: The Prophet ﷺ saw me dressed in two saffron-coloured garments and asked, “Has your mother commanded you to wear these?” I asked him, “Shall I wash them out?” He replied, “You had better set them to fire.”
Another narration is: “These are garments of the disbelievers. So do not wear them.”[Muslim].
🎧 Listen to all hadiths in Arabic Ch 292H 1631 – 1633
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1631 Ibn `Abbas (radiyallahu anhuma) said: The Messenger of Allah ﷺ cursed those men who ape women. He also cursed the hermaphrodite of men.
Another narration is: The Messenger of Allah ﷺ cursed men who copy women and cursed women who copy men.[Al-Bukhari].
1632 Abu Hurairah (radiyallahu anhu) said: The Messenger of Allah ﷺ cursed a man who puts on the dress of women, and a woman who puts on the dress of men.[Abu Dawud].
1633 Abu Hurairah (radiyallahu anhu) said: The Messenger of Allah ﷺ said, “There are two types of people who will be punished in Hell and whom I have not seen: men having whips like the tails of cows and they will be beating people with them, and, women who will be dressed but appear to be naked, inviting to evil; and they themselves will be inclined to it. Their heads will appear like the humps of the Bactrian camel inclined to one side. They will not enter Jannah and they will not smell its fragrance which is perceptible from such and such a distance.”[Muslim].
🎧 Listen to all hadiths in Arabic Ch 299H 1649 – 1651
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1649 Abu Hurairah (radiyallahu anhu) said: The Messenger of Allah ﷺ said, “None of you should walk wearing one shoe; you should either wear them both or take them off both.”[Al-Bukhari and Muslim].
1650 Abu Hurairah (radiyallahu anhu) said: I heard the Messenger of Allah ﷺ saying, “When the lace of one of the shoes of any one of you is cut off, he should not walk with the other until he has got the lace repaired.”[Muslim].
1651 Jabir (radiyallahu anhu) said: The Messenger of Allah ﷺ forbade a person wearing (tying up) his shoe while standing.[Abu Dawud with a good Isnad].
🎧 Listen to all hadiths in Arabic Ch 122H 804 – 809
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804 `Umar bin Al-Khattab (radiyallahu anhu) reported: Messenger of Allah ﷺ said, “Do not wear silk (clothes). For whoever wears (them) in this life will be deprived of them in the Hereafter.”[Al-Bukhari and Muslim].
805 `Umar bin Al-Khattab (radiyallahu anhu) reported: I heard Messenger of Allah ﷺ saying, “Silk (clothes) are worn only by him who has no share in the Hereafter.”[Al-Bukhari and Muslim].
806 Anas (radiyallahu anhu) reported: Messenger of Allah ﷺ said, “He who wears silk clothes in this life shall not wear them in the Hereafter.”[Al-Bukhari and Muslim].
807 `Ali (radiyallahu anhu) reported: I saw Messenger of Allah ﷺ holding a piece of gold in his left hand and a silk (cloth) in his right hand. Then he said, “These two are forbidden for the males of my Ummah.”[Abu Dawud].
808 Abu Musa Al-Ash`ari (radiyallahu anhu) reported: Messenger of Allah ﷺ said, “Wearing of silk and gold has been made unlawful for males and lawful for the females of my Ummah.” [At-Tirmidhi].
809 Hudhaifah (radiyallahu anhu) reported: The Prophet ﷺ prohibited us from eating or drinking in gold or silver utensils and from wearing silk and brocade, or sitting on (anything made from) them.[Al-Bukhari].
Tip: press ▶ next to any hadith number below to listen to that hadith alone.
810 Anas (radiyallahu anhu) reported: Messenger of Allah ﷺ permitted Zubair and `Abdur-Rahman bin `Auf (radiyallahu anhuma) to wear silk because they were suffering from an itch.[Al-Bukhari and Muslim].
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813 Abu Sa`id Al-Khudri (radiyallahu anhu) reported: When Messenger of Allah ﷺ wore a new garment, he would name it. For instance, a turban or shirt or cloak and would supplicate: “Allahumma lakal-hamdu, Anta kasautanihi, as`aluka khairahu wa khaira ma suni`a lahu, wa a`udhu bika min sharrihi wa sharri ma suni`a lahu (O Allah, all the praise is for You that You have given it to me to put on. I ask You its goodness and the goodness of the purpose for which it was made, and I seek Your Protection from its evil and the evil of the purpose for which it was made).”[Abu Dawud and At-Tirmidhi].
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802 Mu`adh bin Anas (radiyallahu anhu) reported: Messenger of Allah ﷺ said, “Whoever gives up wearing elegant and expensive garments out of humbleness, when he can do so, Allah will call him on the Day of Resurrection and before all the creations, He will give him the choice to wear whichever garment of Iman he would like to wear.”[At-Tirmidhi].
“O Children of ¢dam! We have bestowed raiment upon you to cover yourselves (screen your private parts) and as an adornment, and the raiment of righteousness, that is better.”
“And (Allah) has made for you garments to protect you from the heat (and cold), and coats of mail to protect you from your (mutual) violence.”
[An-Naḥl 16:81]
779 Ibn `Abbas (radiyallahu anhuma) reported: I heard Messenger of Allah ﷺ saying, “Put on white clothes because they are the best; and use them for shrouding your dead.”[At-Tirmidhi and Abu Dawud].
Description of the length of Qamees and the Sleeves, the end of the Turban, the Prohibition of wearing long Garments out of Pride and the undesirability of wearing them without Pride
The Book of Dress – Chapter 119 : Ahadith 790 – 801 Imam Abu Zakariyya Yahya ibn Sharaf an-Nawawi (d. 676 AH)
🎧 Listen to all hadiths in Arabic Ch 119H 790 – 801
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790 Asma` bint Yazid (radiyallahu anha) reported: The Qamees sleeves of Messenger of Allah ﷺ reached down to his wrists.[Abu Dawud and At-Tirmidhi].
791 Ibn `Umar (radiyallahu anhu) reported: The Prophet ﷺ said, “Whoever allows his lower garment to drag out of vanity will find that Allah will not look at him on the Day of Resurrection.” On this Abu Bakr (radiyallahu anhu) submitted: “O Messenger of Allah! My lower garment keeps sliding down though I take care to pull it and wrap it.’‘ Messenger of Allah ﷺ said, “You are not of those who do it out of vanity.”[Al-Bukhari].
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803 `Amr bin Shu`aib on the authority of his father and grandfather reported: Messenger of Allah ﷺ said, “Allah loves to see the sign of His Bounties on his slave.”[At-Tirmidhi].
2065b. This hadith has been narrated on the authority of ‘Ubaidullah through other chains of transmitters: He who eats or drinks in the vessel of silver and gold, – but there is no mention in any one of them of the words pertaining to eating and gold.
2065c. Abd al-Rahman reported on the authority of his mother’s sister Umm Salama who said that Allah’s Messenger ﷺ said: He who drank in vessels of gold or silver he in fact drank down in his belly the fire of Hell.
The Prohibition Of Using Vessels Of Gold And Silver For Men And Women, And Gold Rings And Silk For Men, But They Are Permissible For Women. Permissibility Of Silken Borders On Garments For Men, But It Should Not Be More Than Four Fingers Wide
2066a. Mu’awiya b. Suwaid b. Muqarrin reporxed: I visited al-Bara’ b. ‘Azib and heard him say: Allah’s Messenger ﷺ commanded us to do seven things and forbade us to do seven (things). He commanded us to visit the sick, to follow the funeral procession, to answer the sneezer, to fulfil the vow, to help the poor, to accept the invitation and to greet everybody, and he forbade us to wear rings or gold rings, to drink in silver (vessels), and to use the saddle cloth made of red silk, and to wear garments made of Qassi material, or garments made of silk or brocade and velvet.
2066b. This hadith has been reported on the authority of Ash’ath b. Sulaim with the same chain of transmitters but with a slight change of wording that he made no mention of:” to fulfil the vows” but substituted these words:” finding of the lost articles”.
2066c. This hadith has been narrated on the authority of Ash’ath b. Abu ashSha’tha’ with the same chain of transmitters (and with these words): There is no doubt about the words: To fulfil the vows were mentioned and this addition had been made in the. hadith: (The Holy Prophet) forbade drinking in silver vessels, for one who drinks (in them) in this world would not drink (in them) in the Hereafter.
2066d. This hadith has been narrated on the authority of Ash’ath b. Sulaim with the same chain of transmitters but with this difference that instead of the words: Ifsha as-Salam (spreading the salutations), he substituted the words Radd as-Saldm (i. e. responding to the words of salutation) and he said: He forbade (the use of) gold ring.
2066e. This hadith has been narrated on the auttiniity of Ash’ath b. Sulaim with the same chain of transmitters but the words (pertaining to) Ifsha as-Salam and the (use) of gold ring have been reported without doubt.
2067a. ‘Abdullah b. Ukaim reported: While we were with Hudhaifa in Mada’in he asked for water. A villager brought a drink for him in a silver vessel. He (Hudhaifa) threw it away saying: I inform you that I have already conveyed to him that he should not serve me drink in it (silver vessel) for Allah’s Messenger ﷺ had said: Do not drink in gold and silver vessels, and do not wear brocade or silk, for these are meant for them (the non-believers) in this world, but they are meant for you in the Hereafter on the Day, of Resurrection.
2067c. This hadith has been narrated on the authority of Ibn ‘Ukaim through another chain of transmitters, but in this hadith no mention is made of the words:, On the Day of Resurrection”
2067d. Shu’ba reported from al-Hakam that he heard ‘Abd al-Rahmin (i. e. Ibn Abu Laila) as saying: I personally saw Hudhaifa asking for water in Mada’in and a man giving it to him in a silver vessel. The rest of the hadith is the same.
2067e. This badith has been narrated on the authority of Shu’ba through another chain of transmitters. but there is no mention of the fact: ‘, I personally saw him” in this hadith.
2067g. ‘Abd al-Rahmin b. Abu Laili reported that Hudhaifa asked for water and a Magian gave him water in a silver vessel, whereupon he said: I heard Allah’s Messenger ﷺ as saying: Do not wear silk or brocade and do not drink ifi vessels of gold and silver, and do not eat in the dishes made of them (i. e. gold and silver), for these are for them (the non-believers) in this world.
2068a. Ibn Umar reported that Umar b. Khattab saw (some one selling) the garments of silk at the door of the mosque, whereupon he said: Allah’s Messenger, would that you buy it and wear it for the people on Friday and for (receiving) the delegations when they come to you? Upon this. Allah’s Messenger ﷺ said: go who wears it has no share (of reward) in the Hereafter. Then these garments were sent to Allah” s Messenger ﷺ, and he presented one of these silk garment to Umar. Thereupon Umar said: You make me wear (this silk garment) Whereas you said about the silk garment of Utarid (the person who had been busy selling this garment at the door of the mosque) what you had to say, whereupon Allah’s Messenger ﷺ said: I have not presented you this for wearing it (but to make use of its price) ; so ‘Umar presented it to his polytheist brother in Mecca.
2068c. Ibn Umar reported that Umar saw Utarid al-Tamimi standing in the market (and selling) the silk garments, and he was the person who went to (courts of) kings and got (high prices) for these garments from them. Umar said: Allah’s Messenger I saw ‘Utarid standing in the market with a silk garment; would that you buy and wear it for (receiving) the delegations of Arabs when they visit you? I (the narrator) said: I think he (‘Umar) also said: You may wear it on Friday (also). Thereupon, Allah’s Messenger ﷺ said: He who wears silk in this world has no share in the Hereafter. Later on when these silk garments were presented to Allah’s Massenger ﷺ he presented one silk garment to ‘Umar and presented one also to Usama b. Zaid and gave one to ‘Ali b. Abu ‘Talib. saying: Tear them and make head coverings for your ladies. ‘Umar came carrying his garment and said: Allah’s Messenger, you have sent it to me, whereas you had said yesterday about the (silk) garment of Utarid what you had to say. He (the Holy Prophet) said: I have not sent it to you that you wear it, but I have sent It to you so that you may derive benefit out of it; and Usama (donned) the garment (presented to him) and appeared to be brisk, whereupon Allah’s Apostle ﷺ looked at him with a look by which he perceived that the Messenger of Allah ﷺ did not like what he had done. He said: Allah’s Messenger. why is it that you look at me like this. whereas you yourself presented it to me? He said: I never sent it to you to wear it, but I sent It to you so that you may tear it and make out head covering for your ladies.
2068d. Abdullah b. Umar reported: ‘Umar b. at-Khattab found a silk garment being sold in the market; he purchased it and brought it to Allah’s Messenger ﷺ and said: Allah’s Messenger, get it and adorn yourself (by wearing it) on the ‘Id (days) and for the delegation. Thereupon, Allah’s Messenger ﷺ said: That is the dress of one who has no share (in the Hereafter). ‘Umar stayed there so long as Allah wished. Then Allah’s Messenger ﷺ sent him a silk cloak. ‘Umar came back with that to Allah’s Messenger ﷺ and said: Allah’s Messenger. you said that it is the dress of one who has no share in the Hereafter, but then you sent it to me. Thereupon, Allah’s Messenger ﷺ said: You sell it and meet your need (with its proceeds).
2068f. Ibn ‘Umar reported that ‘Umar saw a person of the tribe of ‘Utirid selling a garment made of brocade or silk and said to Allah’s Messenger ﷺ: Would that you buy it? Thereupon he (the Holy Prophet) said: He who wears it has no share for him in the Hereafter. Then Allah’s Messenger ﷺ was presented with a striped silk garment and he sent it to him (‘Umar). He (, Umar) said: You sent it to me whereas I heard from you about it what you had to say, whereupon he (Allah’s Messenger) said: I sent it to you so that you may benefit by it.
2068g. This hadith has been narrated on the authority of Ibn Umar through another chain of transmitters but with a slight variation of wording (and the words are that the Holy Prophet) said: I sent it to you so that you might derive benefit from it. but I did not send it to you to wear it.
2068h. Ibn ‘Umar reported that ‘Umar saw a person with a garment of brocade and he brought it to Allah’s Apostle ﷺ -the rest of the hadith is the same, except for the words that he (the Holy Prophet) said: I sent it to you that you might get money thereby.
2069a. Abdullah. the freed slave of Asma’ (the daughter of Abu Bakr). the maternal uncle of the son of ‘Ata, reported: Asma’ sent me to ‘Abdullah b. ‘Umar saying: The news has reached me that you prohibit the use of three things: the striped robe. saddle cloth made of red silk. and the fasting in the holy month of Rajab. ‘Abdullah said to me: So far as what you say about fasting in the month of Rajab, how about one who observes continuous fasting? -and so far as what you say about the striped garment, I heard Umar b. Khatab say that he had heard from Allah’s Messenger ﷺ: He who wears silk garment has no share for him (in the Hereafter), and I am afraid it may not be that striped garment; and so far as the red saddle clotb is concerned that is the saddle cloth of Abdullah and it is red. I went back to Asma’ and informed her. whereupon she said: Here is the cloak of Allah’s Messenger ﷺ. and she brought out to me that cloak made of Persian cloth with a hem of brocade, and its sleeves bordered with brocade and said: This wall Allah’s Messenger’s cloak with ‘A’isha until she died, and when she died. I got possession of it. The Apostle of Allah ﷺ used to wear that, and we waslied it for the sick and sought cure thereby.
2069b. Khalifa b. Ka’b AbCi Dhubyan reported: I heard ‘Abdullah b. Zubair addressing the people and saying: Behold! do not dress yuor women with silk clothes for I heard ‘Umar b. Khattab as sayinp that he had heard Allah’s messenger ﷺ as saying: Do not wear silk, for one who wear it in this world will not wear it in the Hereafter.
2069c. ‘Asim al-Abwal reported on the authority Abu Uthman saying: ‘Umar wrote to us when we were in Adharba’ijan saying: ‘Utba b. Farqad, this wealth is neither the result of your own labour nor the result of the labour of your father, nor the result of the labour of your mother, so feed Muslims at their own places as you feed (members of your family and yourselves at your own residence), and beware of the life of pleasure, and the dress of the polytheists and wearing of silk garments, for Allah’s Messenger ﷺ forbade the wearing of silk garments, but only this much, and Allah’s Messenger ﷺ raised his. forefinger and middle finger and he joined. them (to indicate that only this much silk can be allowed in the dress of a man). ‘Asim said also: This is what is recorded in the lette., (sent to us), and Zuhair raised his two fingers (to give an idea of the extent to which silk may be used).
2069e. Abu ‘Uthman reported: While we were with ‘Utba b. Farqad there came a letter of ‘Umar (containing the instructions) that Allah’s Messenger ﷺ had said: None should wear silk (with the exception of so much) but he will have nothing of it in the Hereafter. Abu ‘Uthman said: To the extent of two fingers which are close to the thumb, and I was shown the (silk) borders of the Tayalisa mantle (which were about two fingers in breadth and I saw them.
2069g. Qatada reported: I heard Abe ‘Uthman al-Nahdi as saying: There came to us a letter of ‘Umar as we were in Adharba’ijan or in Syria in the company of ‘Utba b. Farqad (and the letter ran thus): After (usual praise and glorification of Allah) it is stated that Allah’s Messenger ﷺ has forbidden the use of silk btit to the extent of these two fingers, and Abu Uthman said: We at once understood by these words that he meant (silk) patterns on (the cloth).
2069i. Suwaid b. Ghafala said: ‘Umar addressed us at a place known as Jabiya (Syria) and he said: Allah’s Apostle ﷺ forbade us the wearing of silk but to the extent of two or three fingers or four fingers.
2070. Jabir b. Abdullah reported that one day Allah’s Apostle ﷺ put on a cloak made of brocade, which had been presented to him. He then quickly put it off and sent it to ‘Umar b. Khattab, and it was said to him: Messenger of Allah. why is it that you put it of immediately. whereupon he said: Gabriel forbade me from it (i. e. wearing of Ods garment), and ‘Umar came to him weeping and said: Messenger of Allah you disapproved a thing but you gave it to me. What about me, then? Thereupon be (the Holy Prophet) Wd: I did not give it to you to wear it, but I gave you that you might sell it; and so he (Hadrat Umar) sold it for two thousand dirhams.
2071a. ‘Ali reported: A silk cloak was presented to Allah’s Messenger ﷺ. and he sent it to me and I wore it. but then found some sign of disapproval upon his face, whereupon he said: I did not send it to you that you wear it, but I sent it to you so that you might tear it and make out head dream for your women.
2071c. ‘Ali reported that Ukaidir of Duma presented to Allah’s Apostle ﷺ a silk garment, and he presented it to ‘Ali. and said: Tear it to make head covering for Fitimas out of it. This tradition is transmitted on the authority of Abu Bakr, and Abu Kuraib said: Among the women.
2071d. ‘Ali b. Abu Talib reported that Allah’s Messenger ﷺ gave me to wear a garment in the form of silk cloak. I went out wearing it, but saw signs of anger on his face, so I tore it and distributed it amongst my women.
2072. Anas b. Malik reported that Allah’s Messenger ﷺ sent a silk gown to ‘Umar, whereupon ‘Umar said: You sent it to me whereas you said what you had to, say (i. e. it is forbidden for men). Thereupon he (the Holy Prophet) said: I did not send it to you so that you might wear it, but I sent it to you so that you might derive benefit from its price.
2075a. Uqba b. ‘Amir said: A silk go vn was presented to Allah’s Messenger ﷺ and he wore it and observed prayer in it and then returned and put it off so violently as if he despised it. He then said: It does not befit the Godfearing persons.
2076a. Anas b. Malik reported to them (his companions) that Allah’s Messnger ﷺ had granted concession to Abd al-Rahman b. *Anf and Zubair b. ‘Awwam for the wearing of a silk shirt during the journey and because of itch which they both had or any other disease from which both of them had been suffering.
2076c. Anas reported that Allah’s Messenger ﷺ granted concession, or Zubair b. Awwam and ‘Abd Al-Rahman b. Auf were granted concession, for the wearing of silk because of the itch that they both had.
2076e. Anas b. Malik reported that ‘Abd al-Rahman b. Auf and Zu’bair. b. ‘Awwam complained to Allah’s Messenger ﷺ about lice; he granted them concession to wear shirts of silk.
The Prohibition Of A Man Wearing A Garment Dyed With Safflower
باب النَّهْىِ عَنْ لُبْسِ الرَّجُلِ الثَّوْبَ الْمُعَصْفَرَ،
2077a. ‘Abdullah b. ‘Amr b. al-As reported: Allah’s Messenger ﷺ saw me wearing two clothes dyed in saffron. whereupon he said: These are the clothes (usually worn by) the non-believers, so do not wear them.
2077c. ‘Abdullah b. ‘Amr reported: Allah’s Apostle ﷺ saw me in two clothes dyed in saffron, whereupon he said: Has your mother ordered you to do so? And I said: I will wash them. He said: But burn them.
2078a. ‘Ali b. Abu Talib reported that Allah’s Messenger ﷺ forbade wearing of silk and yellow clothes, and the gold ring, and the reciting of the Qur’an in the ruku’ (state of kneeling in prayer).
2078b. Ali b. Abu Talib reported: Allah’s Apostle ﷺ forbade me to recite the Qur’an while I am in ruku; and the wearing of gold and clothes dyed in saffron.
2078c. ‘Ali b. Abu Talib reported: Allah’s Meisenger ﷺ forbade me to use gold rings. to wear silk clothes and to recite the Qur’an in ruku’ and sajda (prostration), and to wear yellow garments.
2079a. Qatada said: We asked Anas b. Malik which garment did Allah’s Messenger may peace be upon him) love or like (to wear). He said: The mantle of Yemen.
Humility In Dress And Sticking To Coarse And Simple Clothes, Furnishings Etc., Permissibility Of Wearing Clothes Made From Camel Hair And Those On Which There Are Markings
2080a. Abu Burda reported: I visited A’isha and she brought out for us the coarse lower garfnent (of Allah’s Messenger) made in Yemen and clothes made out of Mulabbada cloth, and she swore in the name of Allah that Allah’s Messenger ﷺ died in these two clothes.
2080b. Abu Burda reported that A’isha brought out for us the lower garment and the upper garment made of the Mulabbada cloth and said: It was in these (clothes) that Allah’s Messenger ﷺ died. Ibn Hatim (one of the narrators) in his narration Wd: The lower garment of coarse cloth.
2081. A’isha reported that Allah’s Apostle ﷺ went out one morning wearing a blanket made of (camel’s or sheep’s) black hair with patterns of camel saddles upon it.
2083a. Jabir reported: When I was married, Allah’s Messenger ﷺ asked me if I had got the carpet. I said: How can we have carpets? (i. e. I am so poor that I cannot even think of carpets). whereupon he said: You shall soon possess them.
2083b. Jabir b. Abdullah reported: When I was married. Allah’s Messenger ﷺ asked me if I had got carpets. I said: How can we have carpets? Thereupon he Wd: You will soon have. Jabir said: My wife had possessed a carpet. and I said to her to remove that away from me, but she would say! Allah’s Messenger ﷺ had said: Yon will soon have. This hadith has been narrated on the authority of Sufyin with the saule chain of transmitters but with a slight variation of wording.
It Is Disliked To Have More Furniture And Bedding Than One Needs
باب كَرَاهَةِ مَا زَادَ عَلَى الْحَاجَةِ مِنَ الْفِرَاشِ وَاللِّبَاسِ
2084. Jabir b. ‘Abdullah reported that Allah’s Messengor ﷺ said: There should be a bedding for a man. a bedding for his wife and the third one for the guest, and the fourth one is for the Satan.
The Prohibition Of Letting One’s Garment Drag Out Of Pride, And The Extent To Which It Is Permissible To Let It Hang Down And The Extent To Which It Is Recommended
2085b. This hadith has been narrated on the authority of Ibn ‘Umar through other chains of transmitters also with the addition of these words:” On the Day of Resurrection.”
2085c. Ibn ‘Umar reported Allah’s Messenger ﷺ having said: He who trails his (lower) garment out of pride, Allah will not look toward him on the Day of Resurrection.
2085e. Ibn ‘Umar reported Allah’s Messenger ﷺ having said: He who trailed his garment out of pride, Allah would not look toward him on the Day of Resurrection.
2085f. Salim reported: I heard Ibn Umar as saying that he had heard Allah’s Messenger ﷺ as saying like this (as mentioned above) but with a slight variation of wording [that instead of the word thaub (cloth) there is the word thiyab (the clothes) ].
2085g. Muslim b. Yannaq reported that Ibn Umar saw a person trailing his lower garment, whereupon he said: From whom do you come? He described his relationship (with the tribe he belonged) and it was found that he belonged to the tribe of Laith. Ibn. Umar recognised him and said: I heard Allah’s Messenger ﷺ with these two ears of mine saying: He who trailed his lower garment with no other intention but pride, Allah would not look toward him on the Day of Resurrection.
2085h. This hadith has been narrated on the authority of Muslim b. Yannaq through another chain of transmitters but with a slight variation of wording.
2085i. Mubammad b. ‘Abbad b. ja’far reported: I ordered Muslim b. Yasar, the freed slave of Nafi’ b. ‘Abd al-Harith, while I was sitting between them, that he should ask Ibn ‘Umar if he had heard anything from Allah’s Messenger ﷺ pertaining to one who trails his lower garment out of pride. He said: I heard him (the Holy Prophet) as saying: Allah will not look toward him on the Day of Resurrection.
2086. Ibn ‘Umar reported: I happened to pass before Allah’s Messenger ﷺ with my lower garment trailing (upon the ground). He said: ‘Abdullah, tug up your lower garment,, I tugged it up, and he again said: Tug it still further, and I tugged it still further and I went on tugging it afterward, whereupon some of the people said: To what extent? Thereupon he said: To the middle of the shanks.
2087a. Abu Huraire reported that he saw a person whose lower garment bad been trailin. and he was striking the ground with his foot (conceitedly). He was the Amir of Bahrain and it was being said: Here comes the Amir, here comes the Amir. He (Abu Huraira) reported that Allah’s Messenger ﷺ said: Allah will not look toward him who trails his lower garment out of pride.
2087b. This hadith has been reported on the authority of Shu’ba with the same chain of transmitters and in the hadith transmitted on the authority of Ibn ja’far (the words are): Marwan had made Abu Huraira as his deputy. and in the hadith transmitted on the authority of Ibn Muthanna (the words are). Abu Huraira was the Governor of Medina.
The Prohibition Against Strutting With Pride, And Being Amazed With One’s Clothes
باب تَحْرِيمِ التَّبَخْتُرِ فِي الْمَشْىِ مَعَ إِعْجَابِهِ بِثِيَابِهِ
2088a. Abu Huraira reported that Allah’s Messenger ﷺ said that there was a person who used to walk with pride because of his thick hair and fine mantles. He was made to sink in the earth and he would go on sinking in the earth until the Last Hour would come.
2088c. Abu Huraira reported Allah’s Messenger ﷺ as saying: There was a person who walked with pride because of his (fine) mantles and well pleased with his personality. Allah made him sink in the earth and he would go on sinking in that until the Day of Resurrection.
2088d. This hadith has been transmitted on the authority of Abu Huraira but with a slight variation of wording: While there was a man who strutted in his two mantles.
2088e. Abu Huraira reported Allah’s Messenger ﷺ as saying: There was a person (living before you) who took pride in his cloak. the rest of the hadith is the same.
2090. Abdullah b. ‘Abbas reported that Allah’s Messenger ﷺ saw a person wearing a gold signet ring in his hand. He (the Holy Prophet) pulled it off and threw it away, saying: One of you is wishing live coal from Hell. and putting it on his hand. It was said to the person after Allah’s Messenger ﷺ had left: Take your signet ring (of gold) and derive benefit out of it. whereupon he said: No, by Allah, I would never take it when Allah’s Messenger ﷺ has thrown it away.
2091a. ‘Abdullah reported that Allah’s Messenger ﷺ got fashioned a signet ring of gold but he kept its stone on the inner side of his palm as he wore it, so the people (following his example) got fashioned (such rings). Then one day as he sat on the pulpit he pulled it away saying: I wore this ring and kept its stone towards the inner side. He then threw it away, and said: By Allah, I will never wear it; so the people threw their rings away.
The Prophet ﷺ Wore A Ring Of Silver On Which Was Inscribed The Words Muhammad Rasul Allah (Muhammad the Messenger of Allah), And The Caliphs Wore It After He Died
2091d. Ibn Umar reported that Allah’s Messenger ﷺ had made for himself a ring of silver, and he (wore it in his finger). then it was in Abu Bakr’s finger. then it was in’Umar’s finger. then it was in ‘Uthman’s finger. until it fell into the well of Aris and it had these words engraved upon it (Muhammad, Messenger of Allah). Ibn Numair narrated it with a slight variation of words.
2091e. Ibn Umar reported that Allah’s Apostle ﷺ had made for himself a gold ring; then lie discarded it. and then made for himself a silver ring. and had these words engraved upon it (Mubamrnad, Messenger of Allah), and said: No one should engrave anything like the engraving of this signet ring of mine. and when he Wore it. he kept its stone towards the inside of his palm, and it was this which fell down (from the hands) of Mu’ayqib into the well of Aris.
2092a. Anas b. Malik reported that Allah’s Apostle ﷺ had made for him a silver ring. and got engraved on it (Mubamrnad, Messenger of Allah) and said to the people I have got made a ring of silver and engraved in it (these words) (Mubamrnad, Messenger of Allah). So none should engrave these (words) like this engravement.
2092b. This hadith nas been reported on the authority of Anas through another chain of transmitters but there is no mention of the words (Mubamrnad, Messenger of Allah) in it.
The Prophet ﷺ Acquired A Ring When He Wanted To Send Letters To The Non-Arabs
باب فِي اتِّخَاذِ النَّبِيِّ صلى الله عليه وسلم خَاتَمًا لَمَّا أَرَادَ أَنْ يَكْتُبَ إِلَى الْعَجَمِ
2092c. Anas b. Malik reported that when Allah’s Messenger ﷺ decided to write letters to the Byzantine (Emperor) they (his Companions) told him that they would not read a letter unless it is sealed. (Then) Allah’s Messenger ﷺ had a silver ring made (for himealf), (its shape is to vivid in my mind) as if I see its brightness in the band of Allah’s Messenger ﷺ and its engravement was (Mubamrnad, Messenger of Allah).
2092d. Anas reported that when Allah’s Apostle ﷺ decided to write (letters) to non-Arabs (i. e. Persian and Byzantine Emperors) it was said to him that the non-Arabs would not accept a letter but that having a seal over it; so he (the Holy Prophet) got a silver ring made. He (Anas) said: I perceive as if I am looking at its brightness in his hand.
2092e. Anas reported that when Allah’s Apostle ﷺ decided to write to the Kisri (the King of Persia), Caesar (Emperor of Rome), and the Negus (the Emperor of Abyssinia), it was said to him that they would not accept the letter without the seal over it; so Allah’s Messenger ﷺ got a seal made, the ring of which was made of silver and there was engraved on it. (Mubammad. the Messenger of Allab).
2093a. Anas b. Malik reported: I saw one day on the finger of Allah’s Messenger ﷺ a silver ring; so the people also got silver rings made and wore them Then Allah’s Apostle ﷺ discarded his ring, and the people also discarded their rings.
2093b. Anas b. Malik reported that one day he saw on the finger of Allah’s Messenger ﷺ a silver ring, and the people also made silver rings and put them on. Then Allah’s Apostle ﷺ threw his ring away, and so the people also threw away their rings.
2094b. Anas b. Malik reported that Allah’s Messenger ﷺ wore a silver ring on his right hand which had an Abyssinian stone in it, and he kept its stone towards the palm.
The Prohibition Of Wearing Rings On The Middle Finger And The One That Is Next To It
باب النَّهْىِ عَنِ التَّخَتُّمِ، فِي الْوُسْطَى وَالَّتِي تَلِيهَا .
2078d. Ali reported: He the Holy Prophet ﷺ, forbade me that I should wear my ring in this (forefinger) or in that near it. ‘Asim (one of the narrators in the chain of transmitters) said: He did not remember which of the two (fingers) he pointed out; and he forbade to wear Qassi material (silk garments), and to sit on the silk saddle cloth, and he said: As regards Qassi, it is a variegated garment which was brought from Egypt and Syria which had figures upon it, and as regards Mayathir, it is something which women prepared for their husbands as red cloths for their saddles.
2078g. ‘Ali reported: Allah’s Messenger ﷺ forbade me that I should wear a ring in this and that finger of mine, and he pointed to the middle finger and the next one.
2096. Jabir reported: I heard Allah’s Apostle ﷺ saying during an expedition in which we also participated: Make a general practice of wearing sandals, for a man is riding as it were when he wears sandals.
2097a. Abu Huraire reported Allah’s Messenger ﷺ as saying: When one of you puts on sandals, he should first put in the right foot, and when he takes off he should take off the left one first, or he should put them on together or take them off together.
2097b. Abu Huraira reported Allah’s Messenger ﷺ as saying: None of you should walk in one sandal; either he should wear the two or should take off the two.
2098a. Abu Razin reported: Abu Huraira came to us and he struck his forehead with his hand and said: Behold I you talk amongst yourself that I attribute wrongly to Allah’s Messenger ﷺ (certain things) in order to guide you to the right path. In such a case, I would myself go astray. Listen. I bear testimony to the fact that I heard Allah’s Messenger ﷺ saying: When the thong of any one of you is broken, he should not walk in the second one until he has got it repaired. This hadith has been reported on the authority of Abu Huraira with a different chain of transmitters.
The Prohibition Of Ishtimal As-Samma’ (Wrapping Oneself Up Entirely In One’s Garment With No Room For The Arms To Emerge), And Al-Ihtiba’ (Wrapping Oneself Up) In A Single Garment With The Legs Drawn Up To The Belly Exposing Part Of The ‘Awrah
باب النَّهْىِ عَنِ اشْتِمَالِ الصَّمَّاءِ، وَالاِحْتِبَاءِ، فِي ثَوْبٍ وَاحِدٍ .
2099a. Jabir reported that Allah’s Messenger ﷺ forbade that a man should eat with the left hand or walk with one sandal or wrap himself completely leaving no opening for the arms (to draw out) or support himself when sitting with a single garment wrapped round his knees which may expose his private parts.
2099b. Jabir reported Allah’s Messenger ﷺ as saying: When the thong of the shoe of any one of you is cut off. he should not walk with one sandal until he has got the thong repaired, and he should not walk with one shoe and he should not eat with his left hand and should not wrap his cloth round his knees or wrap himself completely leaving no room for the arins.
2099c. Jabir reported that Allab’s Messenger ﷺ forbade the wrapping of oneself completely leaving no room for the arm and supporting oneself when sitting with a single garment wrapped round one’s knees and a person raising one of his feet and placing it on the other while lying on his back. 2512
2099d. Jabir. b. Abdullah reported Allah’s Messenger ﷺ as saying: Do not walk in one sandal and do not wrap the lower garment round your knees and do not eat with your left hand and do not wrap yourself completely leaving no room for the arms (to draw out) and do not place one of your feet upon the other while lying on your back.
2102a. Jabir reported that when Abu Qubafa (father of Abu Bakr) came in the yeu of Victory or on the Day of Victory (to the Holy Prophet to pledge his allegiance to him) his head and his beard were white like hyssop. He (the Holy Prophet) commaded or the women were commanded by him that they should change this with something (that the colour of his hair should be changed).
2102b. Jabir b. ‘Abdullah reported that Abu Qubafa was led (to the andience of the Holy Prophet) on the day of the Conquest of Mecca and his head and beard were white like hyssop, whereupon Allah’s Messenger ﷺ said: Change it with something but avoid black.
The Prohibition Of Making Images Of Living Beings, And The Prohibition Of Using Images That Are Not Subjected To Disrespect In Furnishings And The Like; The Angels (Peace Be Upon Them) Do Not Enter A House In Which There Is An Image Or A Dog
2104a. A’isha reported that Gabriel (peace be upon him) made a promise with Allah’s Messenger ﷺ to come at a definite hour; that hour came but he did not visit him. And there was in his hand (in the hand of Allah’s Apostle) a staff. He threw it from his hand and said: Never has Allah or His messengers (angels) ever broken their promise. Then he cast a glance (and by chance) found a puppy under his cot and said: ‘A’isha, when did this dog enter here? She said: BY Allah, I don’t know He then commanded and it was turned out. Then Gabriel came and Allah’s Messenger ﷺ said to him: You promised me and I waited for you. but you did not come, whereupon he said: It was the dog in your house which prevented me (to come), for we (angels) do not enter a house in which there is a dog or a picture.
2104b. This hadith has been narrated on the authority of Abu Hazim with the same chain of transmitters that Gabriel had promised Allah’s Messenger ﷺ that he would come; the rest of the hadith is the same, but it is not so lengthy as the other one.
2105. Maimuna reported that one morning Allah’s Messenger ﷺ was silent with grief. Maimuna said: Allah’s Messenger, I find a change in your mood today. Allah’s Messenger ﷺ said: Gabriel had promised me that he would meet me tonight, but he did not meet me. By Allah, he never broke his promises, and Allah’s Messenger ﷺ spent the day in this sad (mood). Then it occurred to him that there had been a puppy under their cot. He commanded and it was turned out. He then took some water in his hand and sprinkled it at that place. When it was evening Gabriel met him and he said to him: you promised me that you would meet me the previous night. He said: Yes, but we do not enter a house in which there is a dog or a picture. Then on that very morning he commanded the killing of the dogs until he announced that the dog kept for the orchards should also be killed, but he spared the dog meant for the protection of extensive fields (or big gardens).
2106d. Abu Tilha, the Companion of Allah’s Messenger ﷺ, reported Allah’s Messenger ﷺ having said: Verily, angels do not enter the house in which there is a picture. Busr reported: Zaid fell ill and we went to inquire after his health and (found) that there was hanging at his door a curtain with a picture on it. I said to ‘Ubaidullah Khaulani who had been under the patronage of Maimuna, the wife of Allah’s Apostle ﷺ: Did not Zaid himself inform us before about (the Holy Prophet’s command pertaining to the pictures), whereupon ‘Ubaidullah said: Did you not hear when he said:” Except the prints on the cloth”?
2106e. Abu Talha reported that Allah’s Messenger ﷺ said: Angels do not enter a house in which there is a picture. Busr said: Zaid b. Khalid fell sick and we visited him to inquire after his health. As we were in his house (we saw) a curtain having pictures on it. I said to ‘Ubaidullah Khaulani: Did he not narrate to us (the Holy Prophet’s command pertaining to pictures)? Thereupon he said: He in fact did that (but he also said): Except the prints upon the cloth. Did you not hear this? I said: No, whereupon He said: He had in fact made a mention of this.
2106f. Abu Talha Ansari reported Allah’s Messenger ﷺ as saying: Angels do not enter the house in which there is a picture or portraits. I came to ‘A’isha and said to her: This is a news that I have received that Allah’s Apostle ﷺ had said: Angels do not enter the house in which there is a picture or a dog, (and further added) whether she had heard Allah’s Messenger ﷺ making a mention of it. She said: No (I did not hear this myself), but I narrate to you what I saw him doing. I bear testimony to the fact that he (the Holy Prophet) set out for an expedition. I took a carpet and screened the door with it. When he (the Holy Prophet) came back he saw that carpet and I perceived signs of disapproval on his face. He pulled it until it was torn or it was cut (into pieces) and he said: God has not commanded us to clothe stones and clay. We cut it (the curtain) and prepared two pillowa out of it by stuffing them with the fibre of date-palms and he (the Holy Prophet) did not find fault with it.
2107b. A’isha reported: We had a curtain with us which had portraits of birds upon it. Whenever a visitor came, he found them in front of him. Thereupon Allah’s Messenger ﷺ said to me: Change them, for whenever I enter the room) I see them and it brings to my mind (the pleasures) of worldly life. She said: We had with us a sheet which had silk badges upon it and we used to wear it. This hadith has been transmitted on the authority of Ibn Muthanna but with this addition: ‘Allah’s Messenger ﷺ did not command us to tear that.”
2107d. A’isha reported: Allah’s Messenger ﷺ came back from the journey and I had screened my door with a curtain having portraits of winged horses upon it. He commanded me and I pulled it away.
2107f. A’isha reported that Allah’s Messenger ﷺ entered (my apartment) and I had hung (on the door of my apartment) a thin curtain having pictures on it. The colour of his face underwent a change. He then took hold of that curtain and tore it and then said: The most grievous torfnent for the people on the Day of Resurrection would be for those who try to imitate Allah in the act of creation.
2107g. This hadith has been narrated on the authority of A’isha through another chain of transmitters but with a slight variation of wording (and the variation is that the narrator is reported to have said): He (the Holy Prophet) inclined towards that curtain and tore it with his hand.
2107i. A’isha reported: Allah’s Messenger ﷺ visited me. and I had a shelf with a thin cloth curtain hangin. over it and on which there were portraits. No sooner did he see it than he tore it and the colour of his face underwent a change and he said: A’isha, the most grievous torment from the Hand of Allah on the Day of Resurrection would be for those who imitate (Allah) in the act of His creation. A’isha said: We tore it into pieces and made a cushion or two cushions out of that.
2107j. A’isha reported she had a cloth havinc, pictures upon it and it was hanging upon the shelf and Allah’s Messenger ﷺ said: Take it (away) from me (from my sight), so I removed it and made cushions from that.
2107l. A’isha reported: Allah’s Apostle ﷺ visited me when I had screened (my door) with a carpet having pictures on it. He removed it and we made cushions out of that.
2107m. A’isha, the wife of Allah’s Messenger ﷺ, reported that she had hung a curtain which had pictures upon it. Allah’s Messenger ﷺ entered (the room) and he pulled it. A’isha said: I then tore it and prepared two cushions out of that. A person who was then in that company and whose name was Rabi’a b. ‘Ata, the freed slave of Banu Zuhra, asked: Did you hear Abu Mabammad making a mention of A’isha having stated that Allah’s Messenger ﷺ used to recline upon them? Ibn al-Qasim said: No, but I heard Qasim b. Muhammad saying so.
2107n. A’isha reported that she bought a carpet which had pictures on it. When Allah’s Messenger ﷺ saw that, he stayed at the door and did not get in. I perceived or I was made to perceive upon his face signs of disgust. She said: Allah’s Messenger, I offer repentance to Allah and His Messenger. (but tell me) what is the sin that I have committed. Thereupon Allah’s Messenger ﷺ said: What is this carpet? She said: I bought it for you so that you might sit on it and take rest. Thereupon Allah’s Messenger ﷺ said: The owners of these pictures would be tormented and they would be asked to bring to life what they tried to create. He then said: Angels do not enter the house in which there is a picture.
2107o. This hadith has been narrated on the authority of A’isha through another chain of transmitters also. Some of the other ahadith narrated through other chains of transmitters are more complete and there is an addition in them (transmitted through other chains of transmitters). In the hadith transmitted on the authority of the nephew of Majishun she (A’isha) is reported to have said: I took it and prepared two cushions out of that and he (the Holy Prophet) used to recline against them in the house.
2108a. Ibn ‘Umar reported Allah’s Messenger ﷺ having said: Those who paint pictures would be punished on the Day of Resurrection and it would be said to them: Breathe soul into what you. have created.
2109a. ‘Abdullah reported Allah’s Messenger ﷺ as saying: Verity the most grievously tormented people on the Day of Resurrection would be the painters of pictures. Ashajj (one of the narrators) in the hadith narrated by him did not make mention of the word” verity”.
2109b. This haditli has been reported on the authority of Abu Mu’awiya through another chain of tranmitters (and the words are):” Verity, the most grievously tormented people amongest the denizens of Hall on the Day of Resurrection would be the painters of pictures. The rest of the hadith is the same.
2109c. Muslim b. Subaih reported: I was with Masriuq in the house which had the portrayals of Mary (hadrat Maryan). Thereupon Masriuq said: These are portraits of Kisra. I said: No, these are of Mary. Masruq said: I heard Abdullah b, Mas’ud as saying Allah’s Messenger ﷺ had said: The most grievously tormented people on the Day of Resurrection would be the painters of pictures. (Muslim said): I read this before Nasr b. ‘Ali at-Jahdami and he read it before other narrators, the last one being Ibn Sa’id b Abl at Hasan that a person came to Ibn ‘Abbas and said: I am the person who paints pictures; give me a religious verdict about them. He (Ibn ‘Abbas) said to him: Come near me (still further). He came near him so much so that he placed his hand upon his head and said: I am going to narrate to yor what I heard from Allah’s Messenger ﷺ. I heard him say: All the painters who make pictures would be in the fire of Hell. The soul will be breathed in every picture prepared by him and it shall punish him in the Hell, and he (Ibn ‘Abbas) said: If you have to do it at all, then paint the pictures of trees and lifeless things; and Nasr b. ‘Ali confirmed it.
2110b. Anas b. Malik said: I was sitting with Ibn Ahbas when he gave religious verdicts but he did not say that it was Allah’s Messenger ﷺ who had said that. However when a man said to him (Ibn ‘Abbas): I am the painter of these pictures. Ibn ‘Abbas said: I heard Allah’s Messenger ﷺ as saying: He who painted pictures in the world would be compelled to breathe soal in them on the Day of Resurrection, but he would not be able to breathe soul (in them).
2111a. Abu Zur’a reported: I visited the house of Marwan in the company of Abu Huraira and he found pictures there. whereupon he said: I heard Allah’s Messenger ﷺ as saying: Allah, the Glorious and Exalted, said: Who is a more wrongdoer than one who tries to create creation like Mine creation. Let him create an atom or a grain of wheat or that of barley. This hadith has been transmitted on the authority of Abu Zur’a and he said: Abu Huraira went to the house of Sa’id or Marwan which they had built in Medina and he (Abu Huraira) saw a painter who had been painting pictures in his house, whereupon he told that Allah’s Messenger ﷺ had said like this, but he made no mention of the words:” Let him create the grain of barley.”
It Is Disliked To Hang Garlands On The Necks Of Camels
باب كَرَاهَةِ قِلاَدَةِ الْوَتَرِ فِي رَقَبَةِ الْبَعِيرِ .
2115. Abu Bashir Ansari reported that he had had (the opportunity of accompanying Allah’s Messenger ﷺ in some of his journeys. Allah’s Messenger ﷺ sent one of his messengers ‘Abdullah b Abi Bakr said: I think he said (these words) when the people were at the places of rest: No necklace of strings be left on the necks of the camels or the necklace kept unbroken. Imam Malik said: To my mind (this practice) of wearing necklace round the necks of camels or animals was because of the fact that they (wanted to save them) from the influence of the evil eye.
2117. Jabir reported that there happened to pass before Allah’s Apostle ﷺ an ass the face of which had been cauterised, whereupon he said: Allah has cursed one who has cauterised it (on the face).
2118. Ibn Abbas reported that Allah’s Messenger ﷺ saw an ass which had been cauterised on the face. He disapproved of it saying: By Allah, I do not cauterise (the animal) but on a part at a distance from the face, and commanded (for the cauterisation) of his ass and it was cauterised on the buttocks and he was the first to cauterise on the buttocks.
2119a. Anas reported that Umm Sulaim gave birth to a child. She said to him: Anas, see that nothing is given to this child until he is brought to Allah’s Apostle ﷺ in the morning, so that he should chew some dates and touch his palate with it. I went to him in the morning and he was in the garden at that time having the mantle of Jauniyya over him and he was bus in cauterising (the camels) which had been brought to him (as spoils of war) in victory (over the enemy).
2119b. Anas reported that when his mother gave birth to a child they brought that child to Allah’s Messenger ﷺ so that he might chew some dates and touch his palate with them. and Allah’s Apostle ﷺ was at that time in the fold busy in cauterising the animals Shu’ba said: So far as I know (he was cauterising) their ears.
2119c. Anas reported: We went to Allah’s Messenger ﷺ as he was in the fold and he was cauterising the animals of the flock and I think (he was cauterising them) on their ears. This hadith has been narrated on the authority of Shu’ba through another chain of transmitters.
2119e. Anas b. Malik reported: I saw in the hand of Allah’s Messenger ﷺ an instrument for cauterisation and he was cauterising the caracia collected as Zakat.
It Is Disliked To Shave Part Of The Head And Leave Part
باب كَرَاهَةِ الْقَزَعِ .
2120a. Ibn Umar reported that Allah’s Messenger ﷺ forbade Qaza. I said to Nafi: What is Qaza’? He said: This means having a part of a boy’s head shaved and leaving a part unshaven.
2120b. This hadith has been reported on the authority of ‘Ubaidullah with the same chain of transmitters. and the exposition of Qaza’ is the same as that of Abu Usama.
2120c. This hadith has been narrated on the authority of ‘Umar b. Nafi’ with the same chain of transmitters and Muhammad b. Muthanna as well as ‘Umar b. Nafi have given the same exposition (of the word Qaza’) in their narration.
The Prohibition Of Sitting In The Street; And Giving The Street Its Rights
باب النَّهْىِ عَنِ الْجُلُوسِ، فِي الطُّرُقَاتِ وَإِعْطَاءِ الطَّرِيقِ حَقَّهُ .
2121a. Abu Sa’id Kbudri reported Allah’s Apostle ﷺ as saying: Avoid sitting on the paths. They (his Companions) said: Allah’s Messenger. there is no other help to it (but to sit here as we) hold our meetings and discuss matters there. Thereupon Allah’s Messenger ﷺ said: If you have to sit at all, theg fulfil the rights, of the path. They said: What are their rights? Thereupon he said: Keeping the eye downward (so that you may not stare at the women), refraining from doing some harm to the other and exchanging mutual greetings (saying as-Salamu ‘Alaikum to one another) and commanding the good and forbidding the evil.
The Prohibition Adding Hair Extensions, Having Them Added, Tattooing, Being Tattooed, An-Namisah, Al-Mutanamisah, Separating Teeth, And Changing The Creation Of Allah
2122a. Asma’, daughter of Abu Bakr, reported that a woman came to Allah’s Apostle ﷺ and said: I have a daughter who has been newly wedded. She had an attack of smallpox and thus her hair had fallen; should I add false hair to her head? Thereupon Allah’s Messenger ﷺ said: Allah has cursed the woman who adds some false hair and the woman who asks for it.
2122c. Asma’, daughter of Abu Bakr, reported that a woman came to Allah’s Apostle ﷺ and said: I have married my daughter (whose) hair of head have fallen. Her spouse likes them (the long hair). Allah’s Messenger (may add false hair to her head? He forbade her to do this.
2123a. A’isha reported that a girl of the Ansar who had fallen ill and had lost the hair was married. They (her relatives) thought of adding false hair (to her head). so they asked Allah’s Messenger ﷺ about it, whereupon he cursed the woman who adds false hair and the woman who asks for it.
2123b. A’isha reported that a woman from the Ansar married her daughter who had lost her hair because of illness. She came to Allah’s Apostle ﷺ and said: Her husband wants that false hair should be aaded to her head. Thereupon Allah’s Messenger ﷺ said: The woman who adds false hair has been cursed. This hadith has been narrated on the authority of Nafi’ with the same chain of transmitters but with a slight variation of wording.
2124a. Ibn Umar reported Allah’s Messenger ﷺ cursing the woman who added false hair and the woman who asked for tattoos. This hadith has been reported on the authority of Abdullah through another chain of transmitters.
2125a. ‘Abdullah reported that Allah had cursed those women who tattooed and who have themselves tattooed, those who pluck hair from their faces and those who make spaces between their teeth for beautification changing what God has created. This news reached a woman of the tribe of Asad who was called Umm Ya’qub and she used to recite the Holy Qur’an. She came to him and said: What is this news that has reached me from you that you curse those women who tattooed and those women who have themselves tattooed, the women who pluck hair from their faces and who make spaces between their teeth for beautification changing what God has created? Thereupon ‘Abdullah said: Should I not curse one upon whom Allah’s Messenger ﷺ has invoked curse and that is in the Book also. Thereupon that woman said: I read the Qur’an from cover to cover, but I did not find that in it. whereupon he said: If you had read (thoroughly) you would have definitely found this in that (as) Allah, the Exalted and Glorious, has said:” What Allah’s Messenger brings for you accept that. and what he has forbidden you. refrain from that.” That woman said: I find this thing in your wife even now. Thereupon he said: Go and see her. She reported: I went to the wife of ‘Abdullah but found nothing of this sort in her. She came back to him and said: I have not seen anything. whereupon he said: Had there been anything like it in her, I would have never slept with her in the bed.
2127a. Abd al-Rahman b. ‘Auf said that he heard Mu’awiya b Sufyin during the season of Hajj. (saying) as he sat upon the pulpit holding a bunch of hair in his hand which was (previously) in the hand of his sentinel: O people of Medina, where are your scholars? I heard Allah’s Messenger ﷺ forbidding this and saying: That the people of Bani Isra’il were ruined at the time when their women wore shuch hair.
2127c. Sa’id b. Musayyib reported: Mu’awiya came to Medina and he addressed us and he took out a bunch of hair and said: What do I see that one of you does but that what the Jews did? (I can well recall) that when this act (adding of artificial hair) reached Allah’s Messenger ﷺ, he named it as cheating.
2127d. Sa, id b. Musayyib reported that Mu’awiya said one day: Should I narrate to you the evil make-up. Allah’s Apostle ﷺ forbade cheating. It was during that time that a person came with a staff and there was a cloth on its head, whereupon Mu, awiya said: Behold, that is cheating. Qatada said: This implies how women artificially increase their hair with the help of rags.
Women Who Are Clothed Yet Naked, Turning Away From Righteousness And Leading Others Astray
باب النِّسَاءِ الْكَاسِيَاتِ الْعَارِيَاتِ الْمَائِلاَتِ الْمُمِيلاَتِ .
2128. AbU Huraira reported Allah’s Messenger ﷺ having said this: Two are the types of the denizens of Hell whom I did not see: people having flogs like the tails of the ox with them and they would be beating people, and the women who would be dressed but appear to be naked, who would be inclined (to evil) and make their husbands incline towards it. Their heads would be like the humps of the bukht camel inclined to one side. They will not enter Paradise and they would not smell its odour whereas its odour would be smelt from such and such distance.
2129. A’isha reported that a woman said: Allah’s Messenger, may I say to my (co-wife) that my husband has given me (such and such) a thing but which he has not in fact gives me? ‘Thereupon Allah’s Messenger ﷺ said: The one who makes a false statement of that which one has not been given is like one who wears a garment of falsehood.
2130a. Asma’ reported that a woman came to Allah’s Apostle ﷺ and said: I have a co-wife. Is there any harm for me if I give her the false impression (of getting something from my husband which he has not in fact given me)? Thereupon Allah’s Messenger ﷺ said: The one who creates such a (false impression) of receiving what one has not been given is like one who wears the garment of falsehood.
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