Praying in Trousers or Pants – Sharh as-Sunnah | Dawud Burbank [Audio|En]

Sharhu Sunnah : Lesson 29 : Point 37
Shaykh Fawzan | Dawud Burbank [Audio|English]

Imaam Barbahaaree rahimahullaah said:

And there is no harm in praying whilst wearing saraaweel (broad and loose trousers).

[Souncloud Audio Link

Transcribed Audio:

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.

He the Most High said:

O Children of Aadam, take your adornment at every Prayer.
(Sooratul-A`raaf (7), aayah 31)

Masjid, meaning at every Prayer.

Az-zeenah, adornment, is as Shaykhul-Islaam ibn Taymiyyah said:

“Adornment is more general just being a cover for the private parts.” [05]

Footnotes:

[04] Translator’s side point: They mentioned as occurs in Lisaanul-`Arab, this word is a word originally from Persian introduced into Arabic. And the singular term is saraaweel and the plural is saraaweelaat, meaning trousers.

[05] Translator’s side point: In this speech from Imaam al-Barbahaariyy rahimahullaah, there is some refutation of some of the categories of the Shee`ah, those who hold it is forbidden to pray in saraaweel (trousers) because they are affected from wind that comes out of the trousers. So they make it obligatory to remove the trousers when performing the Prayer.

Translator’s side point: Shaykh Ahmad an-Najmiyy rahimahullaah said in his explanation:

“I say, as for saraaweel (loose trousers), which it is permissible to pray in then they are the saraaweel (looser trousers) which cover the `awrah, those which are broad and loose upon the body such that the person is able to carry out the prayer in the most complete manner. As for if they are tight and they show off the shape of the buttocks then prayer in them would be makroo`ah (disliked) and the prayer may even be null and void if the one wearing them is not able to carry out the pillars, if he is not able to sit properly for the tashahhud and between the sajdahs. And Allaah is the one who grants success.”

Likewise Shaykh Saalih as-Suhaymiyy hafizahullaah said in his explanation of this point:

“Likewise, prayer in saraaweel (loose trousers) covers two things:

Firstly, it covers the permissibility of sufficing of wearing loose trousers if they cover and they are loose and wide. And it also contains a refutation of some of the sects of the Ismaa`eeliyys and those who follow their way because when they want to pray, it is essential upon them, they hold, to take off their trousers.”

Shaykh `Abdul `Azeez bin Baaz was asked about al-bantaloon (tighter trousers);

“Is it permissible to pray in these trousers?”

Shaykh `Abdul `Azeez Bin Baaz rahimahullaah responded,

“If the trousers saraaweel cover what’s between the navel and the knee of the man and they are waasi` (broad), they are not dayyiq (tight) then in that case the Prayer will be correct in them and what is better is that there should be a long shirt over them which covers between the navel and knee. And if it goes down to halfway down the shins or down to the ankles, that is better because that will cover better. And Prayer in an izaar (a waist wrapper) is even better than prayer in loose trousers which do not have a long shirt over them because the izaar is more complete in covering than just loose trousers.”

An answer from Shaykh Muhammad Naasiruddin al-Albaaniyy rahimahullaah that you find on some of his taped answers to the questions, he said,

“Wearing these tight trousers, bantaloon it has two problems (museebataan):

The 1st problem is:

The person wearing them will be resembling the disbelievers whereas the Muslims used to wear saraaweel (looser trousers) that were very broad and loose, which some people still wear in Syria and Lebanon. And the Muslims had not used to know about these bantaloon, these tight trousers, except when they were colonised; and then when the colonialists departed they left their evil affects behind and the Muslims took them up based upon their stupidity and their ignorance.

And, The 2nd problem is:
These tight trousers describe the shape of the `awrah.”

Transcribed by Saima Zaher. Download PDF of Lesson 29

Ithaaful-Qaaree bit-Ta`leeqaat `alaa Sharhis-Sunnah
(A Gift To The Reader In Annotation Of Sharh As-Sunnah)
by Shaykh Saalih ibn Fowzaan al-Fowzaan
hafizahullaah
Translated by Aboo Talhah Daawood Burbank, rahimahullaah

Posted with kind permission from Dawud Burbank rahimahullaah

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Children below 6 having their pants below the ankles: The ruling? – Shaykh Fawzan

Scholar: ´Allâmah Sâlih bin Fawzân al-Fawzân
Source: http://sahab.net/forums/showthread.ph…
Reference: Darulhadith.com
Translation & video: aFatwa.com

Question: Is a boy who has not reached the age of six allowed to wear the pants below the ankles?

Shaykh al-Fawzân: No, it is not allowed with Isbâl. A child should be raised in accordance with the Sunnah. One should not let it practice Isbâl.

Check Others @ http://salaf-us-saalih.com/category/islam/isbaal/

Shubuha (Doubt) : Isbaal is permitted as long as it is not done out of conceit

[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?

It is also clear that Abu Bakr did not say that: “I made my Izaar trailing”. In fact he said in one narration: “Sometimes my Izaar hangs low”. So, its his Izaar that goes down when as he said: “I do not take care of it”. Its clear that when he takes care of it it stays above his ankles, but when it gets loose it hangs low. Al-Hafidh Ibn Hajer reported that Ibn Sa’dd reported a narration from the way of Talha bin Abdullaah bin Abdur-Rahmaan bin Abee Bakr, that ‘Aaaishah رضي الله عنها وعنهم said: “Abu Bakr was Ahnaa (had an inclination in his back), his Izaar could not hold on him, it used to get loose around his loins”. Al-Hafidh also reported a narration from the way of Qayess Ibn Abee Haazim who said: “I visited Abee Bakr and he was a thin person.” [102]

Those who design garments, pants, etc. whose lower ends abide by the Sunnah, but when they wear them they get loose and sometimes trail below the ankles, resemble the case of Abu Bakr.

The Prophet صلى الله عليه و سلم considered that Abu Bakr was not “one of those who hang their garments out of conceit”, because Abu Bakr did not intend to lower his Izaar below the ankles, and it only trailed when he did not take care of it. Those who intend to trail out of conceit are threatened with a grave punishment:

The Prophet صلى الله عليه و سلم said:

Allaah will not look (on the Day of Resurrection)[103] at person who drags his Izaar (behind him) out of conceit.” [104]

In another narration the Prophet صلى الله عليه و سلم said:

Allaah will not look at a person , on the Day of Judgemt, who drags his Izaar out of pride and arrogance.” [105]

In addition, on the Day of Judgment, Allaah will not talk to or sanctify the Musbil. This is confirmed in the authentic hadeeth in which Abu Dharr reported the Prophet صلى الله عليه و سلم as saying:

“There are three (kinds) of persons to whom Allaah will neither speak on the Day of Judgment, nor will He look at them nor purify them, and they will have a painful Punishment. He (Abu Darr) said: “Allaah’s Messenger repeated it three times. Abu Dharr remarked: “They failed and they lost; who are these persons, O Messenger of Allaah? He صلى الله عليه و سلم replied: “The one who wears a trailing robe (the Musbil), the one who takes account of what he gives, and the seller of goods by false oaths.” [106]

Certainly Abu Bakr received a testimony from the Prophet صلى الله عليه و سلم that he did not lower his Izaar out of arrogance. Those who intentionally make Isbaal, when did they receive a purifying testimony?

In another incident, Abdullah Ibn Umar passed by the Prophet صلى الله عليه و سلم and his Izaar was hanging low. He said describing this incident:

“I happened to pass before Allaah’s Messenger صلى الله عليه و سلم with my garment hanging low. He said: Abdullah, tug up your lower garment. I tugged it up, and he again said: “Tug it still further”. 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.” [107]

The Prophet صلى الله عليه و سلم did not keep silent when he saw Abdullah bin Umar hanging low his Izaar. This shows that the prophibition of Isbaal for men is not restricted only to the case if it is done out of Makheelah. Abdullah bin Umar is one of the great Sahabah. Imagine what would the position of the Prophet صلى الله عليه و سلم be if he sees the clothes on many Du’aat (those who invite others to this Deen), or even “scholars” each trailing his Jubbah,[108] garment, or pants? We know that Ibn Umar hastened to comply with the Prophet’s command. Now it takes hours, talks, lectures to convey the Prophet’s command and still you find people arguing that: “Well! As long as Isbaal is not done out of conceit then its OK!” Indeed it makes the clement person preplexed! To Allaah alone, is the complaint!

References:

[99] From Saheeh Al-Bukhaaree, V. 7, hadeeth # 675.

[100] Ibid. Also reported by Abee Dawood.

[101]The hadeeth was reported by Imaam Ahmad, Abdul Razzaaq, At-Tabaraanee and others. Al-Albaanee said: The hadeeth’s Isnaad is according to the conditions laid down by Ash-Shayekhan (i.e. the two Shayeks: Al- Bukhaaree and Muslim), As-Silsilah As-Saheehah, V. 4, P. 95. The part of the hadeeth starting with the saying of the Prophet صلى الله عليه و سلم: If anyone trails his Izaar” and ending with “you are not of those who do so conceitedly” is reported by Al-Bukhaaree, Saheeh Al-Bukhaaree V. 7, hadeeth # 675.

[102] Fathul Baaree V. 10, P. 255.

[103] See Appendix.

[104] Al-Bukhaaree, Muslim, and Ahmad. See Saheeh Al-Bukhaaree, V. 7, hadeeth # 675., and Saheeh Muslim, V. 3, Ahadeeth # 5191-5195.

[105] Saheeh Al-Bukhaaree, V. 7, hadeeth # 679 and Saheeh Muslim, hadeeth # 5201.

[106] Collected by Muslim (Saheeh Muslim, V.1, hadeeth # 192 and 193), Saheeh Abee Daawood, hadeeth # 3444, Saheeh At-Tirmithee # 967, Saheeh Ibn Majah, # 2208, An-Nassaa’ee, Book of Zakat, V.5, P. 81, Imaam Ahmad in his Musnad, V. 5, P. 148 and P. 162, and others. Al-Albaanee also reported it in Saheeh Al-Jaami’, V.3, hadeeth # 3062.

[107] Reported by Muslim, Saheeh Muslim V. 3, hadeeth # 5200.

[108] Jubbah, a cloak.

Author: Sheikh (Dr) Muhamad Bin Ahmad Bin Ismaa’eel
Translated by Dr. Saleh As-Saleh (rahimahullaah)
Daar Al-Bukhari Publishing & Distribution

The Three Letters – The Beard, Isbaal , Smoking – Dr Saleh as Saleh [PDF]
Source: Understand-islam.net

Isbaal (Men wearing garments that extend below the ankles) – Dr. Saleh as Saleh

Author: Sheikh (Dr) Muhamad Bin Ahmad Bin Ismaa’eel

Translated by Dr. Saleh As-Saleh (rahimahullaah) د/صالح الصالح
Daar Al-Bukhari Publishing & Distribution

Read the Pages 33 – 54 in the below PDF Document
The Three Letters – The Beard, Isbaal , Smoking – Dr Saleh as Saleh [PDF]

Source: Understand-islam.net

الإسبال Isbaal

What is Isbaal?
Isbaal is to wear garments that extend below the ankles.

Is it Forbidden?
Yes, because the Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) said:

“The part of an Izaar (garment) which hangs below the ankles is in the Fire.” [73]

Some hold the opinion that Isbaal is forbidden when it is done out of pride, conceit or arrogance. Is this argument true?

The answer is: No, because:

First: The threat to punish in Hell those who drag their garments bellow the ankles is clear [74].

Second: Several texts indicate that the Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) was commanding the people to pull up their garments. The majority of the Muslim Scholars (Al-Jumhoor) agree that when the text is in the imperative from, intended for Tahreem (forbidding something), unless there is another authentic evidence that indicates otherwise.

[73] Saheeh Al-Bukhaaree, V.7, hadeeth # 678.

[74]The punishable part is that which violates the command of the Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) i.e below the ankles. Al-Hafidh Ibn Hajer is with the opinion that the obvious literal meaning of the hadeeth holds true i.e. the clothes together with the part below the ankles will be in Hell as it is the case in the saying of Allaah (سبحانه و تعالى):

“Certainly! You (disbelievers) and that which you are worhipping now besides Allaah, are (but) fuel for Hell!” (Qur’aan 21:98).

See Fathul Baaree V. 10, hadeeth # 5789 (same as # 678 above), PP. 268-269, Published by Daar Ar-Rayyaan, Cairo, Egypt.

In one incident, the Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) sighted someone dragging his lower garment. He rushed to him and said:

“Pull up your Izaar and fear Allaah”. The man said: “I am a an Ahnaf [75] person with trembling knees”. He (the Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم)) said: “Tuck up your Izaar! Certainly, all of Allaah’s creation of Allaah is good”. Since then the man was not seen except with his Izaar touching the middle of his shanks or up to the middle of his shanks [76].

It is clear that the Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) did not question the man whether he was doing it out of pride or arrogance. In fact its clear that from the condition of the man that he did not even think about arrogance! Nevertheless the Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) did not accept it his Isbaal and considered that Isbaal is incompatible with At-Taqwa (the fear of Allaah).

Third: The generalized prohibition of Isbaal is clear in the saying of the Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم). On one occasion he said to Sufyaan bin Sahl:

“O Sufyaan bin Sahl! Do not lower your garment below your ankles because Allaah does not love the Musbileen (those who lower their lower garments below their ankles).” [77]

Jaabir bin Saleem said that the Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) told him:

“…And beware of the Isbaal of the Izaar because it is from Al-Makheelah (conceit, arrogance, etc.) and Allaah does not love it.” [78]

One can notice the text (underlined) in the imperative from indicating the forbidding of Isbaal whether it is done out of Makheelah or not. Al-Hafidh Ibn Hajer in his commentary about some of the Ahaadeeth mentioned above said:

“The Isbaal mentioned in these Ahadeeth is a grave sin if it is done out of Makheelah, otherwise the apparent meaning of the Ahadeeth indicates that it is forbidden.” [79]

Fourth: The manifestation of the ِAayah:

And whatsoever the messenger gives you take it, and whatsoever he forbids you, abstain from it.” (Qur’aan 59:7)

It is known that the Ath-Thawb [80] of the most honorable of mankind, Muhammad (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) was up to the middle of his shanks.” [81]

This is confirmed in another hadeeth in which Uthmaan (رضي الله عنه) reported that the “The lower garment of the Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) extended to the middle of his shanks.” [82] Who else is more humble than him (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم)? He knew that Isbaal necessitates Al-Makheelah even if the Musbil does not intend it. This is supported by the hadeeth of Jaabir bin Saleem in which the Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) made it clear that Isbaal is a manifestation of arrogance:

[75] Ahnaf, a person afflicted with a distortion of the foot with each foot moving towards the other one along the big toe.
[76] Reported by Ahmad and others, and it satisfies the conditions set by Al-Bukhaaree and Muslim. See As-Silsilah As-Saheehah, hadeeth # 1441.
[77] Saheeh Sunnan Ibn Majah by Shayekh Nassir-ud- Deen Al-Albaanee # 2876.
[78] Silsilat Al-Ahaadeeth as-Saheehah, the Series on the Collection of Authentic Ahaadeeth, by Shayekh Al-Albaanee, hadeeth # 770.
[79] Fathul Baaree, V. 10, P. 263.
[80] Ath-Thawb: garment.
[81] Reported by Ahmad, At-Tirmithee in Ash-Shamaa’il Al-Muhammadiyyah and by others. The hadeeth is authentic as reported by Waleed An-Nassr in his book Al-Isbaal Liqhayr Al-Khuyalaa’, P. 15.
[82] Reported by At-Tirmithee in Ash-Shamaa’il Al-Muhammadiyyah and Al-Albaanee authenticated it # 98.

He (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) commanded Jaabir bin Saleem saying:

“And Tuck up your Izaar up to the middle of your shanks, and if you dislike it, then up to the ankles (i.e. up to a point above the ankles) and beware of Isbaal because it is arrogance.” [83]

Shouldn’t we, therefore, abide by the command of Allaah in the above ِAayah?

Fifth: Isbaal by men is an immitation of women.

The Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) forbade that men dress like women and vice versa. He said:

“Allaah cursed the man dressed like a women and the women dressed like a man.” [84]

In fact Ibn Umar رضي االله عنهما said that: “the Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) said:

“The one who trails his Thobe out of conceit, Allaah will not look at him on the the Day of Judgment”.

Ummu Salamah رضي االله عنها said: “What should the women, O Messenger of Allaah, do with the lower ends of their dresses?” He said: “They may let them hang down a span”. She said: “Still their feet will be uncovered”. He said: “Then let them hang the ends down a forearm’s length, not exceeding it.” [85]

Lowering the garments below the ankle is a the code of dress of women. Shaykh ul Islaam Ibn Taymmeyah said:

“…The imitation (of others) in the outward appearances produces a proportional assumption of the deeds and manners. That is why we are ordered to oppose the Kuffar… and that is also why men and women are prohibited from imitating each other in accordance with the Ahadeeth:

” من تشبه بقومٍ فهو منهم ”
“Whoever takes the similitude of certain people becomes one of them” [86]

[83] Silsilat Al-Ahadeeth as-Saheehah, hadeeth # 1109 and 1352.
[84] Saheeh Abee Dawood, hadeeth # 3454, Ibn Majah 1903, Saheeh Al-Jaami’e As-Sagheer, hadeeth #5095, and others.
[85] An authentic narration reported by Abee Dawood (# 3467 in Saheeh Abee Dawood), An-Nassaa’ee (#5336) and At-Tirmithee (Saheeh At-Tirmithee #1415), and Ibn Majah #3580 & 3581.
[86] An authentic hadeeth collected by Abee Dawood, Ahmad, and others. See As-Silsilah As-Saheehah V.1, 676

The man who imitates women acquires from their manners according to the extent of his imitation, such that it he may end up in complete effeminacy…The woman who imitates men assumes part of their manners until she attains levels of Tabarruj [87], Burooz [88] and Mushaarakah with men [89] driving some of them to show their bodies as men do, demanding superiority over men, and doing whatever contradicts the bashfulness of the woman…” [90]

When Ummar bin Al-Khattaab (رضي الله عنه) saw a man dragging his Izaar, he called upon him and said: “Are you having your menses?”. The man said: “O Ameer Al-Mu’mineen [91]! Does a man have menses?” Umar said: “What made you drag your Izaar over your feet?” He then ordered a blade, rapped (the lower ends of) the man’s Izaar and cut what trailed below the ankles…

Today we see that men are trailing their Izaar (Thobe, trousers, pants, etc.) like women while women wear clothes whose lower ends are way above the ankles! May Allaah guide our men and women to abide by the Commands of Allaah and His Messenger (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم).

Sixth: Isbaal is extravagancy:

Allaah has set a measure for everything, including the clothes for men. If a Muslim exceeds the limits set by Sharee’ah then he becomes an extravagant. Allaah, Most Exalted, says:

“And eat and drink but waste not by extravagance, certainly He (Allaah) likes not the extravagants.” (Qur’aan 7: 31).

[87] Tabarruj, displaying beautification as a show off to strangers. Displaying beautification to the husband is not Tabarruj.
[88] Burooz, show off.
[89] Mushaarakah, joining men in all walks of life.
[90] Sheikh ul Islam Ibn Taymmeyah in his book Al-Fatawa (Arabic), V. 22, P. 254.
[91] Ameer Al-Mu’mineen, the Commander of the Faithful. It is a title given to the Islamic Caliph. This incident was narrated by Kharshah bin Al-Hurr. The report is found in Waleed An-nasr’s book Al-isbaal Lighayer Al-Khuyalaa, p. 18, where he attributed it to At-Tabaree. It is reported in a summarized version by Ibn Abee Shaybah in his Mussannaf (V.8, p. 393) with a Saheeh Isnaad, as An-Nasr said.

Al-Hafidh Ibn Hajer, may Allaah’s Mercy be upon him, said:

“If the Thobe (as well as all other garments) exceeds the appropriate size [92] of the one who wears it, then it would be prohibited based upon extravagance and that leads to Tahreem.” [93]

Seventh: Isbaal and impurities:

Ubaid bin Khalid said: “I was walking trailing my Burd [94]. A man talked to him saying: “Pull up your Thobe because that (will keep it) more clean and will last longer”. I looked (to see who was talking to me) and he was the Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم). I said: “It is only a black and white-striped Burdah (outer garment)”. He said: “Don’t you have an example in me?” I said: “I looked (at him) and his Izaar was (extending) to the middle of his shanks.” [95]

Abdullah Ibn Mas’oud narrated that: “A young man paid a visit to Umar (رضي الله عنه) (after he was stabbed by Abu Lu’lu’ah Al-Majoosee) and he started praising Umar (رضي الله عنه). (The narrator) said: “Umar saw the man trailing his Izaar”. He said to him: “O son of my brother! Lift your clothes, for this will keep them clean, and save you from the Punishment of your Rabb.” [96]

The painful suffering from the fatal wounds in Umar’s body did not prevent him from talking about the issue of Isbaal because Umar realized the threat of punishment in Hell for those who hang down their lower garments. In this there is a great lesson for all Muslims and especially our young generations that they should take this matter seriously and abide by the commands of Allaah and His Messenger (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم). On the other hand the incident shows that Umar while leading an Ummah did not say this is a “minor issue” as some Muslims respond when they are adviced about this issue or that of the beard. He considered all matters of Deen in light of the teachings of the Qur’aan and Sunnah. Certainly if a person is new to Islaam or if he is ignorant, then we gradually teach him the importance of Tawheed and that the Sunnah is an integral part Tawheed.

[92] The appropriate size takes into consideration what is prohibited and what is permitted. For example, it is prohibited to wear pants that “just fit in” and display or “framelike” the shapes of the private parts of men. This would alos be considered an an immitation of the Kuffar.
[93] Fathul Baaree, V. 10, P. 263.
[94] Burd, a black decorated square outer garment.
[95] Shayekh Al-Albaanee said that the hadeeth is authentic as in Ash-Shamaa’il Al-Muhammadiyyah (Sumarized Version), # 97.
[96] Collected by Al-Bukhaaree and Muslim. See Saheeh Al-Bukhaaree V. 5, hadeeth # 50. It is also reported by Ibn Abee Shaybah in his Musannaf , V. 8, P. 27.

When these matters are made clear to him, then it is very natural to call him to abide by them. Setting the priorities without compromising or indefinitely postponing the reminders is, inshaaaAllaah, the beneficial approach.

Note: Someone may ask the question: “If the Sunnah for women is to trail their dresses, then what about the impurities that may attach to the dresses?”

A women asked Umm Salamah رضي االله عنها the following question: “I am a women having a long trail of my garment and I walk in a filthy place; (then what should I do?). Umm Salamah replied: “The Messenger of Allaah (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) said: ‘What comes after it cleanses it’. “ [97]

[97] The hadeeth is reported by Imaam Malik, Ahmad, At-Tirmithee, Abee Dawoood, and Ad-Daarimee.

The Sharee’ah permitted the trailing by the women in order to cover her feet which are illegal to keep naked before others. That is the exception upon which the ruling for women regarding the trailing is different from that for men.

Summary: Isbaal is forbidden due to the following reasons:

1-The threat of punishment in Hell for the Musbil,
2-The clear command of the Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) to pull the garments above the ankles,
3-The absolutely generalized terms regarding its Tahreem,
4-The demand to follow the Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) and abide by his orders,
5-It is a Makheelah (pride, arrogance, conceit, etc.),
6-It is an imitation of women,
7-It is an extravagancy,
8-The Musbil cannot protect against filth.

Shayekh Al-Albaanee said that the hadeeth is authentic since it is supported by another sound narration reported by Abee Dawood and in which a women of the Banu Abd Al-Ashhal reported: “I said O Allaah’s Messenger! Our road to the mosque has an unpleasent stench; what should we do when it is raining? He asked: “Is there not a cleaner part after the filthy part of the road?”. She replied: “indeed there is one”. He said: “It makes up for the other”. See Mushkatul Masaabeeh, V.1, hadeeth # 504 and 512.

Clearing Some Shubuhaat [98] Regarding Isbaal

[98] Shubuhaat, unclear matters.

First Shubuha: 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 االله عنهماreported that: “I came to visit the Messenger of Allaah (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) and I was wearing an Izaar Yataqa’qa’ (clanking because of its trailing below the ankles) . He (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) 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 ((صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم)) died”. He then looked towards Aboo 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 (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم)said: “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 (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) never thinks about Makheelah? Isn’t he our example?

It is also clear that Abu Bakr did not say that: “I made my Izaar trailing”. In fact he said in one narration: “Sometimes my Izaar hangs low”. So, its his Izaar that goes down when as he said: “I do not take care of it”. Its clear that when he takes care of it it stays above his ankles, but when it gets loose it hangs low. Al-Hafidh Ibn Hajer reported that Ibn Sa’dd reported a narration from the way of Talha bin Abdullaah bin Abdur-Rahmaan bin Abee Bakr, that ‘Aaaishah رضي االله عنها وعنهم said: “Abu Bakr was Ahnaa (had an inclination in his back), his Izaar could not hold on him, it used to get loose around his loins”. Al-Hafidh also reported a narration from the way of Qayess Ibn Abee Haazim who said: “I visited Abee Bakr and he was a thin person.” [102]

[99] From Saheeh Al-Bukhaaree, V. 7, hadeeth # 675.
[100]Ibid. Also reported by Abee Dawood.
[101] The hadeeth was reported by Imaam Ahmad, Abdul Razzaaq, At-Tabaraanee and others. Al-Albaanee said: The hadeeth’s Isnaad is according to the conditions laid down by Ash-Shayekhan (i.e. the two Shayeks: Al- Bukhaaree and Muslim), As-Silsilah As-Saheehah, V. 4, P. 95. The part of the hadeeth starting with the saying of the Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم): If anyone trails his Izaar” and ending with “you are not of those who do so conceitedly” is reported by Al-Bukhaaree, Saheeh Al-Bukhaaree V. 7, hadeeth # 675.
[102] Fathul Baaree V. 10, P. 255.

Those who design garments, pants, etc. whose lower ends abide by the Sunnah, but when they wear them they get loose and sometimes trail below the ankles, resemble the case of Abu Bakr.

The Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) considered that Abu Bakr was not “one of those who hang their garments out of conceit”, because Abu Bakr did not intend to lower his Izaar below the ankles, and it only trailed when he did not take care of it. Those who intend to trail out of conceit are threatened with a grave punishment:

The Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) said:

Allaah will not look (on the Day of Resurrection) [103] at person who drags his Izaar (behind him) out of conceit.” [104]

In another narration the Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) said:

Allaah will not look at a person , on the Day of Judgemt, who drags his Izaar out of pride and arrogance.” [105]

In addition, on the Day of Judgment, Allaah will not talk to or sanctify the Musbil. This is confirmed in the authentic hadeeth in which Abu Dharr reported the Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) as saying:

[103] See Appendix.
[104] Al-Bukhaaree, Muslim, and Ahmad. See Saheeh Al-Bukhaaree, V. 7, hadeeth # 675., and Saheeh Muslim, V. 3, Ahadeeth # 5191-5195.
[105] Saheeh Al-Bukhaaree, V. 7, hadeeth # 679 and Saheeh Muslim, hadeeth # 5201.

“There are three (kinds) of persons to whom Allaah will neither speak on the Day of Judgment, nor will He look at them nor purify them, and they will have a painful Punishment. He (Abu Darr) said: “Allaah’s Messenger repeated itthree times. Abu Dharr remarked: “They failed and they lost; who are these persons, O Messenger of Allaah? He (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) replied: “The one who wears a trailing robe (the Musbil), the one who takes account of what he gives, and the seller of goods by false oaths.” [106]

Certainly Abu Bakr received a testimony from the Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) that he did not lower his Izaar out of arrogance. Those who intentionally make Isbaal, when did they receive a purifying testimony?

In another incident, Ubdullah Ibn Umar passed by the Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) and his Izaar was hanging low. He said describing this incident:

“I happened to pass before Allaah’s Messenger (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) with my garment hanging low. He said: Abdullah, Tuck up your lower garment. I tucked it up, and he again said: “Tug it still further”. I tucked 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.” [107]

The Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) did not keep silent when he saw Abdullah bin Umar hanging low his Izaar. This shows that the prophibition of Isbaal for men is not restricted only to the case if it is done out of Makheelah. Abdullah bin Umar is one of the great Sahabah. Imagine what would the position of the Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) be if he sees the clothes on many Du’aat (those who invite others to this Deen), or even “scholars” each trailing his Jubbah,[108] garment, or pants? We know that Ibn Umar hastened to comply with the Prophet’s command. Now it takes hours, talks, lectures to convey the Prophet’s command and still you find people arguing that: “Well! As long as Isbaal is not done out of conceit then its OK!” Indeed it makes the clement person preplexed! To Allaah alone, is the complaint!

[106] Collected by Muslim (Saheeh Muslim, V.1, hadeeth # 192 and 193), Saheeh Abee Daawood, hadeeth # 3444, Saheeh At-Tirmithee # 967, Saheeh Ibn Majah, # 2208, An-Nassaa’ee, Book of Zakat, V.5, P. 81, Imaam Ahmad in his Musnad, V. 5, P. 148 and P. 162, and others. Al-Albaanee also reported it in Saheeh Al-Jaami’, V.3, hadeeth # 3062.

[107] Reported by Muslim, Saheeh Muslim V. 3, hadeeth # 5200.
[108] Jubbah, a cloak.

Second Shubuha: The Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) himself dragged his garment, so why is it that trailing is forbidden? People who say stand by the above statement take the following texts as their evidence:

Narrated Abu Bakra (رضي الله عنه): “We were with Allaah’s Messenger (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) when the sun eclipsed. Allaah’s Messenger (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) stood up dragging his cloak till he entered the mosque…” [109]. In another narration, Abu Bakra said: “Allaah’s Messenger came out dragging his cloak till he reached the mosque.” [110] Still in another narration by Abu Bakra: “He got up dragging his garment hurriedly till he reached the mosque.” [111]

The other case is when the Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) made an early salutation after the third rak’ah of an afternoon prayer. “A man called Al-Khirbaaq who had long arms got up and said: “Has the prayers been shortened, O Messenger of Allaah? He came out angrily trailing his cloak and when he came to the people he said: Is he telling the truth? They said: “Yes”. He then said one rak’ah, then gave the salutation, then made two prostrations (of forgetfullness), then gave the salutation.” [112]

The third incident as reported by Abur Rahman bin Abee Sa’eed Al-Khudree who narrated it from his father. He (the father) said: I went to Qibaa’ with the Messenger of Allaah(صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) on Monday till we reached (the habitation) of Banu Saalim. The Messenger of Allaah (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) stood at the door of ‘Itbaan and called him loudly. So he came out dragging his lower garment. Upon this Allaah’s Messenger (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) said: “We have made this man to make haste”. ‘Itbaan said: “Messenger of Allaah, if a man parts with his wife suddenly without seminal emission, what is he required to do (with regard to bath)?”. The Messenger of Allaah (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) said: “It is with the seminal emission that bath becomes obligatory.” [113]

[109] Saheeh Al-Bukhaaree, V. 2, hadeeth # 150.
[110] ibid, hadeeth # 170.
[111] Saheeh Al-Bukhaaree, V. 7, hadeeth # 676.
[112] See Saheeh Muslim, V. 1, hadeeeth # 1187.
[113] Saheeh Muslim, V. 1, hadeeth # 674.

All of the above Ahadeeth are supporting evidences for the opinion that if a person does not intend to lower his garment, but it happens that he draggs it due to to certain circumstances, like being in a hurry, angry, etc. then he is not a Musbil by intention. Therefore, he is to be reminded but not blamed. The Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) came in a hurry, so did ‘Itbaan. Another exception is due to necessity.114 For example if someone has a wound on his ankle, he may cover it by extending his lower garment if he does not have any other means to protect it.

Third Shubuha: It was reported in the Musannaf of Ibn Abee Shayebah with an authentic chain of narrators that Abdullah bin Mas’oud (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) “used to dragg his lower garment; when he was asked about it he said: ‘I have thin shanks’. “ [115]

1-Al-Hafidh Ibn Hajer responded to this issue saying: “it indicates that he extended it lower than the recommended, which is the middle of the shanks. It is improper to suspect that he let it exceed the ankles as indicated by his response: ‘I have thin shanks’116. It is possible that he was not aware of the story of Umr bin Zarrarah,117 and Allaah knows best.” [118]

2-The narration about Ibn Mas’oud is of the Mawqoof [119] category opposed by many Marfoo’[120] narrations. Certainly the Marfoo’ takes precedence over the Mawqoof. The evidence is in what is established by the Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم).

[114] See Fathul Baaree, V. 10, P. 257.
[115] Musannaf Ibn Abee Shayebah, V. 6, P. 26 # 11.

[116] In fact Abdullah bin Mas’oud reported that the “The Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) disliked ten things”. He mentioned them and amongst them was “the dragging of the Izaar (i.e. below the ankles). This was reported by Imaam Ahmad in his Musnad, V. 6, PP. 103-104, hadeeth # 4179 . The checker, Ahmad Shaakir, may Allaah’s Mercy be upon him, said: ”Its Isnaad is Saheeh”. This supports Al-Hafid’s position that the “Isbaal” in Abdullah bin Mas’oud’s garment was an extension lower than the middle of the shanks but not exceeding the ankles. Certainly Ibn Mas’oud would not opposee the Prophet’s position on Isbaal.

[117] Abu Umamah (رضي الله عنه) reported that: “While we were with the Messenger of Allaah (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم), Umr Bin Zararah AlAnsaaree followed us and he was dressed with a cloak and a trailing Izaar. The Messenger of Allaah (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) began to hold the side of his Thobe, humbling himself to Allaah and saying: ‘I am your slave, the son of your male-slave, the son of your female-slave”, until Umr heard it. Upon this he said: ‘O Messenger of Allaah!, I am a person with thin shanks’. He (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) said: ‘O Umr! Allaah has perfected everything He has created; O Umr! Allaah does not like the Musbil.’ “-Reported by At-Tabaraanee and others. Al-Hafidh said: “Its narrators are Thuqaat (trustworthy). See Fathul Baaree, V. 10, PP. 275-276.

[118] Fathul Baaree, V. 10, P.276.
[119] Mawqoof, “stopped”; a narration from a Sahabee (Companion) not traced to the Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم).
[120] Marfoo’, “raised”; a narration attributed to the Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم).

The Fourth Shubuha: Some people consider the matters of Isbaal , the growing of the beard, and the entire outward appearance of the Muslim as “minor” or “trivial” issues. They base this conclusion on their understanding that the Deen of Allaah is divided into a “crust or a shell” and a “core”. The outward appearance is from the “crust” part.

This classification of Islamic matters is an innovation.[121] It is aimed at diluting the Deen of Allaah leaving it for the taste of men and women to decide for themselves whether they have to abide by some of its rules and regulations. In fact we are ordered by Allaah to “fully, perfectly, and whole-heartedly” enter the Deen of Islaam:

“O you who believe! Enter perfectly in Islaam and follow not the footsteps of Satan.” (Qur’aan 2:208)

Ibn Katheer said in his Tafseer (exegesis) of this ِAayah: “Enter in Islaam and obey all of its rules and regulations”. Al-Alloosee, may Allaah’s Mercy be upon him, commented about the same ِAayah, saying: “Entirely enter in Islaam and do not let anything of your outward and inward natures except that Islaam contains them leaving no room for anything else.” [122]

The Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) ordered, forbade, warned and set the example regarding the Isbaal, the beard, the straightening of the lines in the prayers. So, the Muslim should not take these matters lightly because insisting one even one sin, no matter how small, may subject the Muslim to the threat of Allaah:

There is truth in the saying that: “had it not been for the shell, the core would spoil”! Islaam is an intact message. The deeds of the heart reflect on the outward behavior and appearance. This evident in the hadeeth in which the Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) said: “Truly there is a piece of flesh in the body; if it is sound, the the whole body is sound, and if it is corrupt the whole body is corrupt. Truly it is the heart”-Saheeh Muslim, V. 3, # 3882.

What is also certain is that the outward appearance influences the inward condition. In the hadeeth reported by An-Nu’maan bin Basheer, the Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) said: “Straighten your rows (in prayers) or Allaah would certainly put your faces in contrary directions (i.e. would create dissension amongst you).”- Saheeh Muslim, V. 1, hadeeth # 874 and 875. In another narration reported by Abee Daawood, the Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) said: “…or Allaah would make your hearts differ.”-See Saheeh Al-Jaami’, hadeeth # 1202.

[122] Rooh Al-Ma’aanee, V. 1. The Tafseer of ِAayah # 208 of Soorat Al-Baqara. Published in 1408/1987 by Daar Al-Fikr, Beirut, Lebanon.

So when they turned away (from the Path of Allaah), Allaah turned away their hearts (from the right Path).” (Qur’aan 61, 5)

Sahl bin Sa’d narrated that the Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) said:

“Beware of the small sins! The similitude of the small sins is like a group of people who came down to the depth of a valley; one (person amongst them) brought a stick (of wood), and another (person) brought another stick (etc.), until they collected what was enough to get their bread baked. It is certain that when the small sins take hold of their possessor they destroy him (her).” [123]

Ubaadah bin Qurss said: “you do certain things that are “thinner than hair” in your sight (i.e. not blameworthy in your consideration), but at the time of the Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) they were considered from the grave offenses.” [124] When this saying of Ubaadah bin Qurss was mentioned to Muhammad Ibn Seereen,[125] he believed it and said: “I consider that trailing of the Izaar is one of the grave offenses because of the severe threat of Punishment that was related in the texts about it. People think of it as one of the minor sins because of their excessive ignorance and false pride.”[126]

[123] Reported by Imaam Ahmad and others. See As-Silsilah As-Saheehah, V. 1, hadeeth # 389.
[124] Reported by Ahmad and others. Waleed An-Nassr reported it as Saheeh in his book: “(The ruling on) Isbaal not done out of Conceit.” P. 29, second edition, 1411/1990. Publisher’s name not mentioned. 125 Abu Bakr, Muhammad Ibn Seereenn, died 110 Hj/729. He was one of the known Fuqahaa’ (Jurists) of the City of Bara-Iraq. He was famous for his in depth interpreatations of dreams.

[126] Reported in Al-Fath Ar-Rabbaanee Bitarteeb Musnad Al-Imaam Ahmad Ashayebaanee, by Ahmad Al-Bannaa As-Saa’aatee, V. 17, P. 291. Daar Ash-Shihaab, Egypt.

The Approved Length of the Lower Garment:

The Izaar (including pants) must be above the ankles and preferably to the middle of the shanks:

“I happened to pass before Allaah’s Messenger (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) with my garment hanging low. He said: Abdullah, Tuck up your lower garment. I tucked it up, and he again said: “Tug it still further”. I tucked 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.” [127]

Huthaifah said: “Allaah’s Messenger took by shank (or by the muscle of my shank) and said: “This is the extent of the Izaar. If you dislike it, have it lower (i.e. above the lower end of the shank’s muscle). If you (still) dislike it, then (know that) it is not legitimate that the Izaar extend below the ankles.” [128]

Al-’Alaa bin Abdur Rahmaan reported that his father (Abdur Rahmaan bin Ya’qoob) said: “Abu Sa’eed Al-Khudree about wearing lower garment”. He said: “You have come to the man who knows it well. Allaah’s Messenger said: ‘The Izaar of the Muslim should be halfway down his legs-and he is guilty of no sin if it extends between that and the ankles, but what comes lower than the ankles is in Hell. (On the Day of Judgment), Allaah will not look at him who conceitedly trails his lower garment.’ “ [129]

[127] Reported by Muslim, Saheeh Muslim V. 3, hadeeth # 5200.
[128] Reported by Ahmad, At-Ttirmithee, An-Nassaa’ee, and others. At-Tirmithee said it is sound and acceptable hadeeth (At-Tirmithee, Book of Dress # 1783). See As-Saheehah, V. 4, # 1765.
[129] Saheeh Abee Dawood, hadeeth # 3449. Also reported by Ibn Maajah. Al-Albaanee said it is Saheeh as in As-Saheehah, and in Saheeh Al-Jaami’ As-Sagheer, # 921.

Al-Hafidh Ibn Hajer, may Allaah’s Mercy be upon him, said: “It is concluded, therefore, that there are two two cases regarding the men’s Izaar: a highly recommended case where the length of the lower garment is halfway down the shanks, and a permissible length where its lower border is above the ankles.” [130]

Note: Shortening the lower garment above the middle of shanks is an exaggeration in Deen and it is prohibited.

What Clothes Are Covered Under The Laws Regarding Isbaal?

When it comes to the Issue of Isbaal for men, what matters is the length and not the kind of dress. Abdullah bin Umar reported that:

Isbaal is lower garment, Al-Qameess,[131] and turban [132]. If anyone trails any of them conceitedly, Allaah will not look at him on the Day of Resurrection.” [133]

Imaam Ibn Hazm said describing the Musbil:

Isbaal generally covers trousers, lower garments, shirts, and everything people wear.” [134]

[130] Fathul Baaree, V. 10, P. 259.

[131] Al-Qamees, the Shirt that covers the body halfway to the middle of the legs. Included in this category is the Morocon بُرنُس hooded cloak, جلاَّبية Jallaabiyyah (a loose shirt like garment, the common dress of the male population of Egypt), العبائة Al-’Abaa’ah (a cloak-like, woolen wrap, occasionally striped), and the like Fathul Baaree, V. 10, P. 260.

[132] This shows that trailing and hanging down is not confined to the Izaar in all of its forms. One should not exceed the usual customs and practices that do not oppose the Islamic teachings. The turban as well as its ends should not be very long in order to safeguard against conceit and arrogance besides this would be considered as extravagance. Some of toady’s lengthy turbans may need a special instrument to roll them! Similarly there is trailing and hanging in the wide sleeves of some garments especially in some parts of Egypt and in Sudan. Imaam Ibn Qayyim, may Allaah’s Mercy be upon him, said: “Lengthy and wide sleeves, which look like bags, were never worn by the Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) or anyone of his companions, and (their style) is in opposition to his Sunnah. Their permissibility is doubtful because they they are related to false pride”. Imaam Ash-Shawkaanee, may Allaah’s Mercy be upon him, described the clothes of some of the scholars as having “wide sleeves such that each one would be sufficient to make of it an outer garment or a shirt for one of his children or to one of the orphans!…”-Nayel Al-Awtaar, V. 2, 108.

[133] Saheeh Abee Dawood, # 3450, Saheeh Ibn Maajah, # 3567, An-Nassaa’ee, and Ibn Abee Shayebah. Shayekh Al- Albaanee authenticated it in Saheeh Al-Jaami’ # 2770.

[134] Ibn Hazm’s Al-Muhalla, V. 4, P. 100, the Chapter on Salaat (Prayers).

Al-Haafidh Ibn Hajer quoted At-Tabaree saying: “In the lifetime of the Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) most people used to wear the Izaar and Al-’Ardiyah (loose outer garments, cloaks, robes, etc.). But When people started wearing shirts and other kinds of clothes (like cloaks etc.), the same ruling of prohibition applied to the trailing and hanging of the Izaar was applied to them. Ibn Battaal said: ‘This is a good analogical deduction. So, even if there is no text that includes the Thobe , the prohibition clearly involves all (i.e. all dresses that hang low)’.” [135]

Isbaal And Prayers:

You may have noticed some people tugging up their lower garments (especially pants) when they are about to start their prayers. They refer to a hadeeth reported by Abee Dawood in which it is said that: “Allaah does not accept the prayers from a man trailing his lower garment”. However, the hadeeth is weak. Shayek Nassir ud Deen Al-Albaanee said: “Its Isnaad is weak, because of Abu Ja’far, an un-known as Ibnul Qattan said…So, whoever authenticated the Isnaad of this is mistaken.” [136]

Having said the above, one should be aware that intending to pray in a state of Isbaal out of conceit, subjects the Musbil to a grave punishment from Allaah. Abdullah bin Mas’oud said:“I heared Allaah’s Messenger saying:

‘Anyone who conceitedly trails his Izaar during prayers, Allaah has nothing to do with pardoning him and protecting him (from Hell or from bad deeds).” [137]

Another narration came as Mawqoof (i.e. a narration from a companion. In this case by Abdullah bin Mas’oud). It reads:

“The Musbil during prayer has nothing to do with pardoning him and protecting him (from Hell or from bad deeds).” [138]

[135] Fathul Baaree, V. 10, P. 260.
[136] Al-Albaanee, Mushkat ul Massabeeh, V. 1, # 761.

[137] Reported by Abee Dawood V. 1, Book of Salat, hadeeth # 637 (Arabic or English Texts). The narration is in At-Tabaraanee in Al-Mu’jam Al-Kabeer , V. 9, P. 315. The checker said: it is authentic.”

[138] Reported by Abee Dawood and At-Tayaalisee, V. 1, P. 352, Al-Baihaqee, V. 2, P. 432 (Book of Zuhd), Al-Haythamee in Majma’ Az-Zawaa’id, V. 5, P. 124 (he said: At-Tabaraanee reported it and its narrators are trustworthy), and Al-Albaanee authenticated it in Saheeh Al-Jaami’, hadeeth # 5888. Al-Hafidh Ibn Hajer said: “It was reported by At-Tabaraanee with a good Isnaad from Abdullah Ibn Mas’oud. An issue like this could not just be an opinion (i.e. of Abdullah Ibn Mas’oud)…”-Fathul Baaree, V. 10, P. 257.

The Musbil, therefore, should be aware that Isbaal is a great offense during prayers or after its completion. It should be also noted that the Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) ordered that we should not make Kaft of our clothes or hair during prayers. Kaft is to draw, cluster, pile up, tuck up, or band clothes together right before or during prayers to prevent their spreading [139]. Like, for example, to bring together and assemble the sides of one’s Thobe between the legs when one is about to enter the prayers or during Ruk’oo or Sujood, to pile up the ends of the head-cover on the head or the shoulders, to tuck up the lower ends of the pants,[140] or the ends of the sleeves, etc. In the hadeeth narrated by Abdullah bin Abbaas ,رضي االله عنهما the Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) said::

“I have been ordered (and thus his Ummah) to prostrate on seven bones: on forehead (along with the tip of the nose), pointed towards his nose, both hands, both knees and the toes of both feet, and not to tuck up the clothes and the hair.” [141]

[139]See Ibn Al-Atheer in An-Nihaayah fee Ghareeb Al-hadeeth, V. 4, P. 184.

[140]This is not to be confused with tucking up and then cutting off the trailing ends of the lower garments halfway to the middle of the legs or to an extent that keeps the lower ends of the Thobe, pants, trousers, etc. above the ankles. Even if the lower end is within the recommended limits, it should not be tucked up at its end because that constitutes Kaft.

[141]Saheeh Al-Bukharee, V. 1, hadeeth # 774.

The Dress of Men

The dress of men is governed by the following legislations:

1-It is forbidden if it extends below the ankles. The Musbil is under the threat of punishment in Hell.
2-Isbaal itself is Makheelah.
3-If the Musbil intends conceit and arrogance, Allaah will not look at him on the Day of Judgment.
4-Isbaal is not confined to the lower garments. It covers the cloak, robe, pants,trousers, turban, sleeves, etc.
5-The person who does not intend Isbaal and his lower Izaar hangs low out of his control is not a Musbil.
6-The recommended length of the lower garment is halfway to the middle of the shanks, and the permissible is to up to the ankles.
7-The dress must not resemble that of the Kuffar.
8-The dress must not be for fame.
9-The dress must not resemble that of women.
10-The dress must not contain forbidden pictures (human and animal life), or material the essence of which is in disagreement with Islamic Principles including the immitation of the Kuffar.
11-Wearing golden rings, bracelets, necklace, etc. Is forbidden.
12-It is forbidden to wear pure silk.

 

Ruling on Men offering Salah (Prayer) without a Turban or a Cap – Ibn Baaz & Permanent Commitee

Ruling on offering Salah without a turban

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 – http://www.alifta.net

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

Source: http://www.alifta.net

Concerning the wearing of Trousers (Pants) whilst Praying – Shaykh Ibn Baaz

[Question]

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 .

Rolling up the sleeves for Salah (Prayer) – Permanent Committee

The fourth question of Fatwa no. 8598

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

Source : http://www.alifta.net

Prohibition of Wearing Saffron-Colored Dress

Imam Al-Nawawi’s Riyad-us-Saliheen
Chapter 365
Prohibition of Wearing Saffron-Colored Dress

1798. Anas (May Allah be pleased with him) said: The Prophet (sallallaahu ’alayhi wa sallam) prohibited men from wearing saffron-dyed clothes.
[Al-Bukhari and Muslim].

1799. `Abdullah bin `Amr bin Al-`As (May Allah be pleased with them) said: The Prophet (sallallaahu ’alayhi wa sallam) 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].

Undesirability of Wearing one Shoe or Sock

Imam Al-Nawawi’s Riyad-us-Saliheen
Chapter 299
Undesirability of Wearing one Shoe or Sock

1649. Abu Hurairah (May Allah be pleased with him) said: The Messenger of Allah (sallallaahu ’alayhi wa sallam) 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 (May Allah be pleased with him) said: I heard the Messenger of Allah (sallallaahu ’alayhi wa sallam) 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 (May Allah be pleased with him) said: The Messenger of Allah (sallallaahu ’alayhi wa sallam) forbade a person wearing (tying up) his shoe while standing.
[Abu Dawud with a good Isnad].

Prohibition for Men and Women apeing one another

Imam Al-Nawawi’s Riyad-us-Saliheen
Chapter 292
Prohibition for Men and Women apeing one another

1631. Ibn `Abbas (May Allah be pleased with them) said: The Messenger of Allah (sallallaahu ’alayhi wa sallam) cursed those men who ape women. He also cursed the hermaphrodite of men.

Another narration is: The Messenger of Allah (sallallaahu ’alayhi wa sallam) cursed men who copy women and cursed women who copy men.
[Al-Bukhari].

1632. Abu Hurairah (May Allah be pleased with him) said: The Messenger of Allah (sallallaahu ’alayhi wa sallam) 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 (May Allah be pleased with him) said: The Messenger of Allah (sallallaahu ’alayhi wa sallam) 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].

Excellence of Starting from the right side first while wearing a Dress(or a pair of Shoes)

Imam Al-Nawawi’s Riyad-us-Saliheen
Chapter 126
Excellence of Starting from the right side first while wearing a Dress (or a
pair of Shoes)

(Ahadith concerning this chapter has already been narrated. See chapter 99)

Excellence of Qamees

Imam Al-Nawawi’s Riyad-us-Saliheen
Chapter 118
Excellence of Qamees

789. Umm Salamah (May Allah be pleased with her) reported: Out of all garments Messenger of Allah (sallallaahu ’alayhi wa sallam) liked Qamees the best.
[At-Tirmidhi and Abu Dawud].

Lawfulness to wear Silk in case one is suffering from an Itch

Imam Al-Nawawi’s Riyad-us-Saliheen
Chapter 123
Lawfulness to wear Silk in case one is suffering from an Itch

810. Anas (May Allah be pleased with him) reported: Messenger of Allah (sallallaahu ’alayhi wa sallam) permitted Zubair and `Abdur-Rahman bin `Auf (May Allah be pleased with them) to wear silk because they were suffering from an itch.
[Al-Bukhari and Muslim].

Supplication at the time of wearing new Dress or Shoes

Imam Al-Nawawi’s Riyad-us-Saliheen
Chapter 125
Supplication at the time of wearing new Dress or Shoes

813.  Abu Sa`id Al-Khudri (May Allah be pleased with him) reported: When Messenger of Allah (sallallaahu ’alayhi wa sallam) 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].

Excellence of wearing white clothes and the permissibility of wearingred, green, yellow and black clothes made from Cotton, Linen but not Silk

Imam Al-Nawawi’s Riyad-us-Saliheen
Chapter 117
Excellence of wearing white clothes and the permissibility of wearing red,
green, yellow and black clothes made from Cotton, Linen but not Silk

Allah, the Exalted, says:

“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.” (7:26)

“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.” (16:81)

779. Ibn `Abbas (May Allah be pleased with them) reported: I heard Messenger of Allah (sallallaahu ’alayhi wa sallam) saying, “Put on white clothes because they are the best; and use them for shrouding your dead.”
[At-Tirmidhi and Abu Dawud].

780. Samurah (May Allah be pleased with him) reported: Messenger of Allah (sallallaahu ’alayhi wa sallam) said, ‘Wear white clothes because they are the purest and they are closest to modesty; and shroud the dead in it.”
[An-Nasa’i and Al-Hakim].

781. Bara’ (May Allah be pleased with him) reported: Messenger of Allah (sallallaahu ’alayhi wa sallam) was of medium stature. I saw him wearing a red mantle. I have never seen anything more graceful than that.
[Al-Bukhari and Muslim].

782. Abu Juhaifah Wahb bin `Abdullah (May Allah be pleased with him) reported: I saw the Prophet (sallallaahu ’alayhi wa sallam) by Al-Abtah valley in Makkah, in a red tent made from tanned skin. Bilal brought him ablution water. Then Messenger of Allah (sallallaahu ’alayhi wa sallam) came out wearing a red mantle; and I can still remember looking at whiteness of his shanks. So he made his ablution, and Bilal (sallallaahu ’alayhi wa sallam) pronounced the call for prayer  (Adhan). I kept following the movement of his (Bilal’s) face to the right and to the left when he recited: `Come to the prayer; come to the success.’ Then a spear was fixed (as a Sutrah) in front of Messenger of Allah (sallallaahu ’alayhi wa sallam) who then stepped forward and led the prayer. Dogs and donkeys passed in front of him (beyond the spear) and no one prevented them from doing so.
[Al-Bukhari and Muslim].

783. Abu Rimthah Rifa`ah At-Taimi (May Allah be pleased with him) reported: I saw Messenger of Allah (sallallaahu ’alayhi wa sallam) wearing two green garments.
[Abu Dawud and At-Tirmidhi].

784. Jabir (May Allah be pleased with him) reported: Messenger of Allah (sallallaahu ’alayhi wa sallam) entered Makkah on the day of its conquest and he was wearing a black turban.
[Muslim].

785. Abu Sa`id `Amr bin Huraith (May Allah be pleased with him) reported: As if I am seeing Messenger of Allah (sallallaahu ’alayhi wa sallam) wearing a black turban and both ends of it are falling over his shoulders.
[Muslim].

Another narration is: Messenger of Allah (sallallaahu ’alayhi wa sallam) was delivering a Khutbah wearing a black turban.

786. `Aishah (May Allah be pleased with her) reported: The body of Messenger of Allah (sallallaahu ’alayhi wa sallam) was shrouded in three white Yemeni cotton garments, among which was neither a gown nor a turban.
[Al-Bukhari and Muslim].

787. `Aishah (May Allah be pleased with her) reported: One morning Messenger of Allah (sallallaahu ’alayhi wa sallam) went out wearing a black blanket made of camel’s or sheep’s black hair with patterns of camels’ bags upon it.
[Muslim].

788. Al-Mughirah bin Shu`bah (May Allah be pleased with him) reported: I was with Messenger of Allah (sallallaahu ’alayhi wa sallam) in a journey one night, and he asked me, “Do you have any water with you?” I said, “Yes.” So he dismounted from his riding camel and walked away (to answer the call of nature) until he disappeared in the darkness. When he returned, I poured out some water from a vessel and he washed his face. He was wearing a long woollen cloak and could not take out his forearms from his sleeves, so he brought them out from below the cloak and then washed them, and then passed his (wet) hands over his head. I stretched out my hand to take off his Khuff (leather socks), but he said, “Leave them. I put them on after performing Wudu’,’‘ and he passed his (wet) hands over them.
[Al-Bukhari and Muslim].

Another narration is: Messenger of Allah (sallallaahu ’alayhi wa sallam) was wearing a Syrian cloak with tight sleeves.

Another narration is: This incident took place during the battle of Tabuk.

Prohibition of wearing Silk for men and its permissibility for Women

Imam Al-Nawawi’s Riyad-us-Saliheen
Chapter 122
Prohibition of wearing Silk for men and its permissibility for Women

804. `Umar bin Al-Khattab (May Allah be pleased with him) reported: Messenger of Allah (sallallaahu ’alayhi wa sallam) 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 (May Allah be pleased with him) reported: I heard Messenger of Allah (sallallaahu ’alayhi wa sallam) saying, “Silk (clothes) are worn only by him who has no share in the Hereafter.”
[Al-Bukhari and Muslim].

806.  Anas (May Allah be pleased with him) reported: Messenger of Allah (sallallaahu ’alayhi wa sallam) said, “He who wears silk clothes in this life shall not wear them in the Hereafter.”
[Al-Bukhari and Muslim].

807. `Ali (May Allah be pleased with him) reported: I saw Messenger of Allah (sallallaahu ’alayhi wa sallam) 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 (May Allah be pleased with him) reported: Messenger of Allah (sallallaahu ’alayhi wa sallam) said, “Wearing of silk and gold has been made unlawful for males and lawful for the females of my Ummah.”
[At-Tirmidhi].

809. Hudhaifah (May Allah be pleased with him) reported: The Prophet (sallallaahu ’alayhi wa sallam) 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].

Description of the length of Qamees and the Sleeves, the end of theTurban, the Prohibition of wearing long Garments out of Pride and theundesirability of wearing them without Pride

Imam Al-Nawawi’s Riyad-us-Saliheen
Chapter 119
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

790. Asma` bint Yazid (May Allah be pleased with her) reported: The Qamees sleeves of Messenger of Allah (sallallaahu ’alayhi wa sallam) reached down to his wrists.
[Abu Dawud and At-Tirmidhi].

791. Ibn `Umar (May Allah be pleased with him) reported: The Prophet (sallallaahu ’alayhi wa sallam) 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 (May Allah be pleased with him) submitted: “O Messenger of Allah! My lower garment keeps sliding down though I take care to pull it and wrap it.’ Messenger of Allah (sallallaahu ’alayhi wa sallam) said, “You are not of those who do it out of vanity.”
[Al-Bukhari].

792. Abu Hurairah (May Allah be pleased with him) reported: Messenger of Allah (sallallaahu ’alayhi wa sallam) said, “On the Day of Resurrection, Allah will not look at him who trails his lower garment out of pride.”
[Al-Bukhari and Muslim].

793. Abu Hurairah (May Allah be pleased with him) reported: The Prophet (sallallaahu ’alayhi wa sallam) said, “What is below the ankles of a lower garment is condemned to the Fire (Hell).”
[Al-Bukhari].

794. Abu Dharr (May Allah be pleased with him) reported: I heard the Prophet (sallallaahu ’alayhi wa sallam) saying, “There are three to whom Allah will neither speak on the Day of Resurrection nor will look at them nor purify them (i.e., of their sins), and they will be severely tormented.” When he repeated this (statement) thrice, Abu Dharr (May Allah be pleased with him) said: “They are doomed and destroyed! (But) who are they, O Messenger of Allah (sallallaahu ’alayhi wa sallam)?” He said, “One whose lower garment trails, one who boasts of kindness shown to another; and one who promotes sale of his business by taking false oaths.”
[Muslim].

795. Ibn `Umar (May Allah be pleased with them) reported: The Prophet (sallallaahu ’alayhi wa sallam) said, “On the Day of Resurrection, Allah will not look at one who trails his lower garment, Qamees or turban arrogantly.”
[Abu Dawud and An-Nasa’i].

796. Abu Juraiy Jabir bin Sulaim (May Allah be pleased with him) reported: I noticed a man whose opinion was followed by every body, and no one acted contrary to what he said. I asked who he was, and I was informed that he was Messenger of Allah (sallallaahu ’alayhi wa sallam). I said to him twice: “Alaikas-salam ya Rasul-Allah (may Allah render you safe).” He said, “Do not say: `Alaikas-salamu.’ This is the salutation to the dead (in Jahiliyyah times). Say, instead: `As-salamu `alaika (may Allah render you safe).”’ I asked: “Are you Messenger of Allah?” He replied, “(Yes) I am the Messenger of Allah, Who will remove your affliction when you are in trouble and call to Him, Who will cause food to grow for you when you are famine-stricken and call to Him, and Who will restore to you your lost riding beast in the desert when you call upon Him.” I said to him: “Give me instructions (to act upon).” He ((sallallaahu ’alayhi wa sallam) said, “Do not abuse anyone.” (Since then I have never abused anyone, neither a freeman, nor a slave, nor a camel, nor a sheep). He (sallallaahu ’alayhi wa sallam) continued, “Do not hold in contempt even an insignificant act of goodness, because even talking to your brother with a cheerful countenance is an act of goodness. Hold up your lower garment half way to the leg, and at least above the ankles; for trailing it is arrogance, and Allah dislikes pride. And if a man imputes to you of bad things he knows you possess, do not impute to him bad things that you know he has for he will assume the evil consequences of his abuse.”
[Abu Dawud and At-Tirmidhi].

797. Abu Hurairah (May Allah be pleased with him) reported: Messenger of Allah (sallallaahu ’alayhi wa sallam) said to a man who was performing Salat while his lower garment was trailing, “Go and perform your Wudu’ again.” That man went and came back having performed it. The Messenger of Allah (sallallaahu ’alayhi wa sallam) said (again), “Go and perform your Wudu’.” Someone present said to Messenger of Allah (sallallaahu ’alayhi wa sallam): “O Messenger of Allah! You ask him to perform his Wudu’ and then you kept silent (without saying the reason for it).” He (sallallaahu ’alayhi wa sallam) said, “He performed Salat while his lower garment was below his ankels. Allah does not accept the Salat of a man who trails his lower garment.”
[Abu Dawud].

798. Qais bin Bishr At-Taghlibi reported that his father, who attended the company of `Abud-Darda’ (May Allah be pleased with him) told him: There was a man in Damascus who was a Companion of the Messenger of Allah (sallallaahu ’alayhi wa sallam). He was called Ibn Al-Hanzaliyyah. He was a lonesome person and would rarely spend some time in the company of people. He would spend most of his time in performing Salat and when he finished, he would engage himself in Tasbih (Subhan-Allah) and Takbir (Allahu Akbar), till he would go home. He passed by us one day when we were sitting with Abud-Darda’ (May Allah be pleased with him). The latter said to him: “Tell us something which will benefit for us and will not harm you.” He said: “Messenger of Allah (sallallaahu ’alayhi wa sallam) sent a detachment. When they returned, one of them came to the assemblage in which Messenger of Allah (sallallaahu ’alayhi wa sallam) was present and said to his neighbour during the conversation: `I wish you had seen us when we encountered the enemy. So-and-so (a believer) took up his spear, struck and said: Take this from me and I am the Ghifari boy. Now what do you think of this?’ The neighbour said: `I think that he lost his reward because of boasting.’ He said: `I see no harm in it.’ They began to exchange arguments till Messenger of Allah (sallallaahu ’alayhi wa sallam) heard them and said, `Subhan-Allah (Allah is free from every imperfection). He would be rewarded (in the Hereafter) and praised (in this world)’. I noticed that Abud-Darda’ (May Allah be pleased with him) felt a great pleasure at this remark and, raising his head began to repeat: “Have you heard Messenger of Allah (sallallaahu ’alayhi wa sallam) say this!” Ibn Al-Hanzaliyyah (May Allah be pleased with him) continued responding till I asked Abud-Darda’ (May Allah be pleased with him) not to annoy him.

Ibn Al-Hanzaliyyah (May Allah be pleased with him) happened to pass by us another day and Abud-Darda’ said to him: “Tell us something which will benefit us and will not harm you.” He said: “The Messenger of Allah (sallallaahu ’alayhi wa sallam) told us, `He who spends to purchase a horse (for Jihad) is like one who extends his hand for spending out of charity without withholding it.”’

He passed by us another day and Abud-Darda’ (May Allah be pleased with him) said to him: “Tell us something which might benefit us, and will not harm you.” He said: “The Messenger of Allah (sallallaahu ’alayhi wa sallam) once said, `Khuraim Al-Usaidi is an excellent man were it not of his long hair and his lower garment which is hanging down.’ When Khuraim heard about what the Prophet had said about him, he trimmed his long hair up to his ears with a knife and raised his lower garment half way on his shanks.”

On another occasion he passed by us and Abud-Darda’ (May Allah be pleased with him) said to him: “Tell us something that will benefit us and will not harm you.” He said that he heard Messenger of Allah (sallallaahu ’alayhi wa sallam) say, while coming back from an expedition: “You are returning to your brothers, so set your saddles and clothes in order so that you look tidy and graceful. Allah hates untidiness.”
[Abu Dawud].

799. Abu Sa`id Al-Khudri (May Allah be pleased with him) reported: Messenger of Allah (sallallaahu ’alayhi wa sallam) said, “The lower garment of a believer should be half way below the knees. He is guilty of no sin if they are up to the ankles. That which is below the ankles is in the Fire (of Hell). Allah will not look at one who allows his lower garment to trail out of vanity.
[Abu Dawud].

800. Ibn `Umar (May Allah be pleased with them) reported: My lower garment was trailing as I passed by Messenger of Allah (sallallaahu ’alayhi wa sallam) so he said, “Raise your lower garment, Abdullah.” I lifted it up and he told me to raise it higher. I complied with his orders and as I was still trying to find the best place (for it), one of the people asked where it should reach and he (sallallaahu ’alayhi wa sallam) replied, “Half way down the knees.”
[Muslim].

801. Ibn `Umar (May Allah be pleased with them) reported: Messenger of Allah (sallallaahu ’alayhi wa sallam) said, “On the Day of Resurrection, Allah will not look at the one who trails his lower garment out of arrogance.’‘ Umm Salamah (May Allah be pleased with her) asked: “What should women do with the hem of their clothes?” He (sallallaahu ’alayhi wa sallam) said, “They might lower them a hand’s span.” She said: “But their feet would still remain exposed.” He said, “Let them lower those equal to arm’s length but not more than that.”
[Abu Dawud and At-Tirmidhi].

Excellence of giving up Elegant Clothes for Humility

Imam Al-Nawawi’s Riyad-us-Saliheen
Chapter 120
Excellence of giving up Elegant Clothes for Humility

802. Mu`adh bin Anas (May Allah be pleased with him) reported: Messenger of Allah (sallallaahu ’alayhi wa sallam) 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].

Excellence of Adopting Moderation in Dress

Imam Al-Nawawi’s Riyad-us-Saliheen
Chapter 121
Excellence of Adopting Moderation in Dress

803. `Amr bin Shu`aib on the authority of his father and grandfather reported: Messenger of Allah (sallallaahu ’alayhi wa sallam) said, “Allah loves to see the sign of His Bounties on his slave.”
[At-Tirmidhi].

Sahih Muslim : Book 24: The Book Pertaining to Clothes and Decoration (Kitab Al-Libas wa’l-Zinah)

Translation of Sahih Muslim, Book 24:

The Book Pertaining to Clothes and Decoration (Kitab Al-Libas wa’l-Zinah)


Chapter 1: THE USE OF GOLD AND SILVER VESSELS IS FORBIDDEN TO MEN AND WOMEN AND IT IS ALSO PROHIBITED TO DRINK IN THEM


Book 024, Number 5126:

Umm Salama, the wife of Allah’s Apostle (may peace be upon him), said: He who drinks in the vessel of silver in fact drinks down in his belly the fire of Hell.


Book 024, Number 5127:

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.


Book 024, Number 5128:

Abd al-Rahman reported on the authority of his mother’s sister Umm Salama who said that Allah’s Messenger (may peace be upon him) said: He who drank in vessels of gold or silver he in fact drank down in his belly the fire of Hell.


Book 024, Number 5129:

Mu’awiya b. Suwaid b. Muqarrin reporxed: I visited al-Bara’ b. ‘Azib and heard him say: Allah’s Messenger (may peace be upon him) 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.


Book 024, Number 5130:

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”.


Book 024, Number 5131:

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.


Book 024, Number 5132:

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.


Book 024, Number 5133:

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.


Book 024, Number 5134:

‘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 (may peace be upon him) 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.


Book 024, Number 5135:

This badith has been reported on the authority of ‘Abdullah b. Ukaim with a slight variation of wording.


Book 024, Number 5136:

This hadith has been narrated on the authority of lbn ‘Ukaim through another chain of transmitters, but in this hadith no mention is made of the words:, On the Day of Resurrection”


Book 024, Number 5137:

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.


Book 024, Number 5138:

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.


Book 024, Number 5139:

This hadith has been reported on the authority of Hudhaila with the same chain of transmitters.


Book 024, Number 5140:

‘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 (may peace be upon him) 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.


Book 024, Number 5141:

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 (may peace be upon him) said: go who wears it has no share (of reward) in the Hereafter. Then these garments were sent to Allah” s Messenger (may peace be upon him), 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 (may peace be upon him) 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.


Book 024, Number 5142:

This hadith has been narrated by Ibn Umar through another chain of transmitters.


Book 024, Number 5143:

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 (may peace he upon him) 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 (may peace be upon him) 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 (may peace be upon him) looked at him with a look by which he perceived that the Messenger of Allah (may peace be upon him) 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.


Book 024, Number 5144:

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 (may peace be upon him) 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 (may peace be upon him) 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 (may peace be upon him) sent him a silk cloak. ‘Umar came back with that to Allah’s Messenger (may peace be upon him) 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 (may peace be upon him) said: You sell it and meet your need (with its proceeds).


Book 024, Number 5145:

This hadith has been narrated on the authority of Ibn Shihab with the same chain of transmitters.


Book 024, Number 5146:

lbn ‘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 (may peace be upon him): 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 (may peace be upon him) 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.


Book 024, Number 5147:

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.


Book 024, Number 5148:

Ibn ‘Umar reported that ‘Umar saw a person with a garment of brocade and he brought it to Allah’s Apostle (may peace he upon him) -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.


Book 024, Number 5149:

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 (may peace be upon him): 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 (may peace be upon him). 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 (may peace be upon him) used to wear that, and we waslied it for the sick and sought cure thereby.


Book 024, Number 5150:

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 (may peace be upon him) as saying: Do not wear silk, for one who wear it in this world will not wear it in the Hereafter.


Book 024, Number 5151:

‘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 (may peace be upon him) forbade the wearing of silk garments, but only this much, and Allah’s Messenger (may peace be upon him) 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).


Book 024, Number 5152:

This hadith has been transmitted on the authority of ‘Asim.


Book 024, Number 5153:

Abu ‘Uthman reported: While we were with ‘Utba b. Farqad there came a letter of ‘Umar (containing the instructions) that Allah’s Messenger (may peace be upon him) 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.


Book 024, Number 5154:

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 (may peace be upon him) 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).


Book 024, Number 5155:

This hadith has been reported on the authority of Qatada but there is no mention of the words of Abd Uthman.


Book 024, Number 5156:

Suwaid b. Ghafala said: ‘Umar addressed us at a place known as Jabiya (Syria) and he said: Allah’s Apostle (may peace be upon him) forbade us the wearing of silk but to the extent of two or three fingers or four fingers.


Book 024, Number 5157:

This hadith has been narrated on the authority of Qatada with the same chain of transmitters.


Book 024, Number 5158:

Jabir b. Abdullah reported that one day Allah’s Apostle (may peace be upon him) 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.


Book 024, Number 5159:

‘Ali reported: A silk cloak was presented to Allah’s Messenger (may peace be upon him). 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.


Book 024, Number 5160:

This hadith has been narrated on the authority of Mubammad b. Ja’far but with a slight variation of wording.


Book 024, Number 5161:

‘Ali reported that Ukaidir of Duma presented to Allah’s Apostle (may peace be upon him) 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.


Book 024, Number 5162:

‘Ali b. Abu Talib reported that Allah’s Messenger (may peace be upon him) 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.


Book 024, Number 5163:

Anas b. Malik reported that Allah’s Messenger (may Peace be upon him) 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.


Book 024, Number 5164:

Anas reported that Allah’s Messenger (may peace be upon him) said: He who wore silk in this world would not wear it in the Hereafter.


Book 024, Number 5165:

Abu Umama reported Allah’s Messenger (may peace be upon him) having said: He who wore silk in this world would not wear it in the Hereafter.


Book 024, Number 5166:

Uqba b. ‘Amir said: A silk go vn was presented to Allah’s Messenger (may peace be upon him) 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.


Book 024, Number 5167:

This hadith has been narrated on the authority of azid b. Abu Habib with the same chain of transmitters.


Chapter 2: IT IS PERMISSIBLE FOR A MAN TO WEAR SILK BECAUSP OF ITCH OR SOME OTHER REASON


Book 024, Number 5168:

Anas b. Malik reported to them (his companions) that Allah’s Messnger (may peace be upon him) 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.


Book 024, Number 5169:

This hadith has been narrated on the authority of Sa’d with the same chain of transmitters but there is no mention of the word” journey”.


Book 024, Number 5170:

Anas reported that Allah’s Messenger (may peace be upon him) 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.


Book 024, Number 5171:

This hadith has been narrated on the authority of Shu’ba with the same chain of transmitters.


Book 024, Number 5172:

Anas b. Malik reported that ‘Abd al-Rahman b. Auf and Zu’bair. b. ‘Awwam complained to Allah’s Messenger (may peace be upon him) about lice; he granted them concession to wear shirts of silk.


Chapter 3: IT IS NOT PERMISSIBLE FOR A MAN TO WEAR CLOTHES OF YELLOW COLOUR


Book 024, Number 5173:

‘Abdullah b. ‘Amr b. al-As reported: Allah’s Messenger (may peace be upon him) 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.


Book 024, Number 5174:

This hadith has been reported on the authority of Yahya b. Abu Kathir with the same chain of trarnmitteis.


Book 024, Number 5175:

‘Abdullah b. ‘Amr reported: Allah’s Apostle (may peace be upon him) 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.


Book 024, Number 5176:

‘Ali b. Abu Talib reported that Allah’s Messenger (may peace be upon him) 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).


Book 024, Number 5177:

Ali b. Abu Talib reported: Allah’s Apostle (may peace be upon him) forbade me to recite the Qur’an while I am in ruku; and the wearing of gold and clothes dyed in saffron.


Book 024, Number 5178:

‘Ali b. Abu Talib reported: Allah’s Meisenger (may peace be upon him) 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.


Chapter 4: EXCELLENCE OF WEARING THE MANTLES OF YEMEN


Book 024, Number 5179:

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.


Book 024, Number 5180:

Anas reported that the garment most liked by Allah’s Messenger (may peace be upon him) was the mantle of Yemen.


Chapter 5: MODESTY IN CASE OF GARMENTS AND PREFERENCE FOR TYIE COARSE CLOTH FOR WEARING AND THE PERMISSIBILITY OF WEARING CLOTH MADE OF (CAMEL’S) HAIR


Book 024, Number 5181:

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 (may peace be upon him) died in these two clothes.


Book 024, Number 5182:

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 (may peace be upon him) died. Ibn Hatim (one of the narrators) in his narration Wd: The lower garment of coarse cloth.


Book 024, Number 5183:

This hadith has been reported on the authority of Ayyub with a slight variation of wording.


Book 024, Number 5184:

A’isha reported that Allah’s Apostle (may peace be upon him) went out one morning wearing a blanket made of (camel’s or sheep’s) black hair with patterns of camel saddles upon it.


Book 024, Number 5185:

A’isha reported that the pillow on which Allah’s Messenger (may peace be upon him) reclined was of leather stuffed with palm fibre.


Book 024, Number 5186:

A’isha reported that the bedding on which. Allah’s Messenger (may peace be upon him) slept was made of leather stuffed with palm fibre.


Book 024, Number 5187:

This hadith has been reported on the authority of Hisham b. ‘Urwa with a slight variation of wording.


Chapter 6: IT IS PERIIISSIBLE TO USE CARPETS


Book 024, Number 5188:

Jabir reported: When I was married, Allah’s Messenger (may peace he upon him) 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.


Book 024, Number 5189:

Jabir b. Abdullah reported: When I was married. Allah’s Messenger (may peace be upon him) 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 (may peace be npon him) 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.


Chapter 7: DISAPPROVAL OF KEEPING MORE BEDDINGS AND CLOTHES THAN ARE GENUINELY NEEDED


Book 024, Number 5190:

Jabir b. ‘Abdullah reported that Allah’s Messengor (may peace be upon him) 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.


Chapter 8: IT IS FORBIDDEN TO TRAIL ONE’S GARMENT OUT OF CONCEIT OR PRIDE


Book 024, Number 5191:

Ibn ‘Umar reported Allah’s Messenger (may peace be upon him) having said: Allah will not look upon him who trails his garment out of pride.


Book 024, Number 5192:

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.”


Book 024, Number 5193:

Ibn ‘Umar reported Allah’s Messenger (may peace be upon him) having said: He who trails his (lower) garment out of pride, Allah will not look toward him on the Day of Resurrection.


Book 024, Number 5194:

This hadith has been narrated on the authority of Ibn ‘Umar through another chain of transmitters.


Book 024, Number 5195:

Ibn ‘Umar reported Allah’s Messenger (may peace be upon him) having said: He who trailed his garment out of pride, Allah would not look toward him on the Day of Resurrection.


Book 024, Number 5196:

Salim reported: I heard Ibn Umar as saying that he had heard Allah’s Messenger (may peace be upon him) 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) ].


Book 024, Number 5197:

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 (may peace be upon him) 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.


Book 024, Number 5198:

This hadith has been narrated on the authority of Muslim b. Yannaq through another chain of transmitters but with a slight variation of wording.


Book 024, Number 5199:

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 (may peace be upon him) 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.


Book 024, Number 5200:

Ibn ‘Umar reported: I happened to pass before Allah’s Messenger (may peace be upon bin) 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.


Book 024, Number 5201:

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 (may peace be upon him) said: Allah will not look toward him who trails his lower garment out of pride.


Book 024, Number 5202:

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.


Chapter 9: IT IS FORBIDDEN TO WALK WITH PRIDE, OVER PLEASED WITH FINE CLOTHES


Book 024, Number 5203:

Abu Huraira reported that Allah’s Messenger (may peace be upon him) 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.


Book 024, Number 5204:

This hadith has been narrated on the authority of Abu Huraira but with a different chain of transmitters.


Book 024, Number 5205:

Abu Huraira reported Allah’s Messenger (may peace be upon him) 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.


Book 024, Number 5206:

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.


Book 024, Number 5207:

Abu Huraira reported Allah’s Messenger (may peace be upon him) as saying: There was a person (living before you) who took pride in his cloak. the rest of the hadith is the same.


Chapter 10: ABOUT THE SIGNET RING MADE OF GOLD


Book 024, Number 5208:

Abu Huraira reported that Allah’s Apostle (may peace be upon him) forbade the wearing of gold signet ring.


Book 024, Number 5209:

Abdullah b. ‘Abbas reported that Allah’s Messenger (may peace be upon him) 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 (may peace be upon him) 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 (may peace be upon him) has thrown it away.


Book 024, Number 5210:

‘Abdullah reported that Allah’s Messenger (may peace be upol him) 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.


Book 024, Number 5211:

This hadith has been narrated on the authority of Ibn ‘Umar through other chains of transmitters but with a slight variation of wording.


Chapter 11: WEARING OF SILVER RING BY ALLAH’S APOSTLE (MAY PEACE BE UPON HIM) IN WHICH WERE ENGRAVED THE WORDS (MUHAMMAD THE MESSENGER OF ALLAH) AND AFTER HIM HIS SUCCESSORS WORE IT


Book 024, Number 5212:

Ibn Umar reported that Allah’s Messenger (may peace be upon him) 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.


Book 024, Number 5213:

Ibn Umar reported that Allah’s Apostle (may peace be upon hirn) 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.


Book 024, Number 5214:

Anas b. Malik reported that Allah’s Apostle (may peace be upon him) 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.


Book 024, Number 5215:

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.


Chapter 12: ALLAH’S MESSENGER (MAY PEACE BE UPON HIM) GOT MADE FOR HIMSELF A SIGNET RING WHEN HE DECIDITD TO WRITE LETTERS TO THE NON-ARABS


Book 024, Number 5216:

Anas b. Malik reported that when Allah’s Messenger (may peace be upon him) 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 (may peace be upon him) 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 (may peace be upon him) and its engravement was (Mubamrnad, Messenger of Allah).


Book 024, Number 5217:

Anas reported that when Allah’s Apostle (may peace be upon him) 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.


Book 024, Number 5218:

Anas reported that when Allah’s Apostle (may peace be upon him) 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 (may peace be upon him) got a seal made, the ring of which was made of silver and there was engraved on it. (Mubammad. the Messenger of Allab).


Chapter 13: PERTAINING TO THE DISCARDING OF RINGS


Book 024, Number 5219:

Anas b. Malik reported: I saw one day on the finger of Allah’s Messenger (may peace be Upon him) a silver ring; so the people also got silver rings made and wore them Then Allah’s Apostle (may peace be upon him) discarded his ring, and the people also discarded their rings.


Book 024, Number 5220:

Anas b. Malik reported that one day he saw on the finger of Allah’s Messenger (may peace be upon him) a silver ring, and the people also made silver rings and put them on. Then Allah’s Apostle (may peace be upon him) threw his ring away, and so the people also threw away their rings.


Book 024, Number 5221:

A hadith like this has been reported on the authority of Ibn Juraij with the same chain of transmitters.


Book 024, Number 5222:

Anas b. Malik reported that the ring of Allah’s Messenger (may peace be upon him) was made of silver and it had an Abyssinian stone in it.


Book 024, Number 5223:

Anas b. Malik reported that Allah’s Messenger (may peace be upon him) wore a silver ring on his right hand which had an Abyssinian stone in it, and he kept its stone towards the palm.


Book 024, Number 5224:

This hadith has been narrated on the authority of Yunus b. Yazid with the same chain of transmitters.


Book 024, Number 5225:

Anas reported that the ring of Allah’s Apostle (may peace be upon him) was on this, and he pointed toward the little finger of his left hand.


Book 024, Number 5226:

Ali reported: He the Holy Prophet (may peace be upon him), 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.


Book 024, Number 5227:

A hadith like this has been reported on the authority of ‘Ali through a different chain of transmitters.


Book 024, Number 5228:

‘Ali b. Abu Talib reported that he (Allah’. s Apostle) forbade or forbade me. the rest of the hadith is the same.


Book 024, Number 5229:

‘Ali reported: Allah’s Messenger (may peace be upon him) 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.


Chapter 14: PERTAINING TO THE WEARING OF SANDALS (OR SHOES)


Book 024, Number 5230:

Jabir reported: I heard Allah’s Apostle (may peace be upon him) 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.


Book 024, Number 5231:

Abu Huraire reported Allah’s Messenger (may peace be upon him) 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.


Book 024, Number 5232:

Abu Huraira reported Allah’s Messenger (may peace be upon him) as saying: None of you should walk in one sandal; either he should wear the two or should take off the two.


Book 024, Number 5233:

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 (may peace be upon him) (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 (may peace be upon him) 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.


Chapter 15: COMMAND CONCERNING THE WRAPPING UP OF GARMENT COMPLETELY LEAVING NO OPENING FOR THE ARMS AND SITTING WITH SINGLE GARMENT WRAPPED AROUND ONES KNEES


Book 024, Number 5234:

Jabir reported that Allah’s Messenger (may peace be upon him) 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.


Book 024, Number 5235:

Jabir reported Allah’s Messenger (may peace be upon him) 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.


Chapter 16: IT IS PROHIBITED TO LIE DOWN ON ONE’S BACK AND PLACING OF ONE’S FOOT UPON THE OTHER


Book 024, Number 5236:

Jabir reported that Allab’s Messenger (may peace be upon him) 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


Book 024, Number 5237:

Jabir. b. Abdullah reported Allah’s Messenger (may peace be upon him) 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.


Book 024, Number 5238:

Jalbir b. Abdullah reported Allah’s Messenger (may peace be upon him) as saying: None of you should lie on his back and place one of his feet upon the other.


Chapter 17: PERMISSIBILITY OF PLACING ONE’S FOOT UPON THE OTHER WHILE LYING


Book 024, Number 5239:

‘Abbad b. Tamim reported from his uncle that he saw Allah’s Messenger (may peace be upon him) lying in the mosque and placing his one foot upon the other.


Book 024, Number 5240:

This hadith has been narrated on the authority of Zuhri with the same chain of transmitter.


Chapter 18: PROHIBITION OF USING CLOTHES DYED IN SAFERON FOR MEN


Book 024, Number 5241:

Anas b. Malik reported that Allah’s Apostle (may peace he upon him) forbade dyeing (one’s cloth or hair) in saffron. Hammad said that it pertains to men only.


Book 024, Number 5242:

Anas reported that Allah’s Messenger (may peace be upon him) forbade that a person should (wear) clothes dyed in saffron.


Book 024, Number 5243:

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).


Book 024, Number 5244:

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 (may peace be upon him) said: Change it with something but avoid black.


Book 024, Number 5245:

Abu Horaira reported Allah’s Messenger (may peace be upon him) as saying: The Jews and the Christians do not dye (their hair), so oppose them.


Chapter 19: ANGELS DO NOT ENTER A HOUSE IN WHICH THERE IS A DOG OR A PICTURE


Book 024, Number 5246:

A’isha reported that Gabriel (peace be upon him) made a promise with Allah’s Messenger (may peace be upon him) 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 (may peace be upon him) 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.


Book 024, Number 5247:

This hadith has been narrated on the authority of Abu Hazim with the same chain of transmitters that Gabriel had promised Allah’s Messenger (may peace be upon him) that he would come; the rest of the hadith is the same, but it is not so lengthy as the other one.


Book 024, Number 5248:

Maimuna reported that one morning Allah’s Messenger (may peace be upon him) was silent with grief. Maimuna said: Allah’s Messenger, I find a change in your mood today. Allah’s Messenger (may peace be upon him) 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 (may peace be upon him) 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).


Book 024, Number 5249:

Abu Talha reported Allah’s Apostle (may peace be upon him) having said: Angels do not enter a house in which there is a dog or a picture.


Book 024, Number 5250:

Abu Talha reported: I heard Allah’s Messenger (may peace be upon him) as saying: Angels do not enter the house in which there is a dog or a statue.


Book 024, Number 5251:

This hadith has been reported on the authority of Zuhri with the same chain of transmitters.


Book 024, Number 5252:

Abu Tilha, the Companion of Allah’s Messenger (may peace be upon him), reported Allah’s Messenger (may peace be upon him) 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 (may peace be upon him): 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”?


Book 024, Number 5253:

Abu Talha reported that Allah’s Messenger (may peace be upon him) 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.


Book 024, Number 5254:

Abu Talha Ansari reported Allah’s Messenger (may peace be upon him) 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 (may peace be upon him) 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 (may peace be upon him) 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.


Book 024, Number 5255:

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 (may peace be upop him) 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 (may peace be upon him) did not command us to tear that.”


Book 024, Number 5256:

A’isha reported: Allah’s Messenger (may peace be upon him) 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.


Book 024, Number 5257:

This hadith has been narrpted on the authority of Waki’ with the same chain of transmitters but with a slight variation of wording.


Book 024, Number 5258:

A’isha reported that Allah’s Messenger (may peace be upon him) 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.


Book 024, Number 5259:

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.


Book 024, Number 5260:

This hadith has been narrated on the authority of Zuhri with the same chain of transmitters but with a slight variation of wording.


Book 024, Number 5261:

A’isha reported: Allah’s Messenger (may peace be upon him) 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.


Book 024, Number 5262:

A’isha reported she had a cloth havinc, pictures upon it and it was hanging upon the shelf and Allah’s Messenger (may peace be upon him) said: Take it (away) from me (from my sight), so I removed it and made cushions from that.


Book 024, Number 5263:

This hadith has been narrated on the authority of Shu’ba with the same chain of transmitters.


Book 024, Number 5264:

A’isha reported: Allah’s Apostle (may peace be upon him) 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.


Book 024, Number 5265:

A’isha, the wife of Allah’s Messenger (may peace be upon him), reported that she had hung a curtain which had pictures upon it. Allah’s Messenger (may peace be upon him) 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 (may peace be upon him) used to recline upon them? lbn al-Qasim said: No, but I heard Qasim b. Muhammad saying so.


Book 024, Number 5266:

A’isha reported that she bought a carpet which had pictures on it. When Allah’s Messenger (may peace be upon him) 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 (may peace be upon him) 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 (may peace be upon him) 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.


Book 024, Number 5267:

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.


Book 024, Number 5268:

Ibn ‘Umar reported Allah’s Messenger (may peace be upon him) 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.


Book 024, Number 5269:

Ibn ‘Umar reported a hadith like this through another chain of transmitters.


Book 024, Number 5270:

‘Abdullah reported Allah’s Messenger (may peace be upon him) 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”.


Book 024, Number 5271:

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.


Book 024, Number 5272:

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 (may peace be upon him) 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 (may peace be upon him). 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.


Book 024, Number 5273:

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 (may peace be upon him) 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 (may peace be upon him) 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).


Book 024, Number 5274:

Nadr b. Anas reported that a person came to Ibn ‘Abbas and he narrated (the above menlioned hadith) from Allah’s Apostle (may peace be upon him).


Book 024, Number 5275:

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 (may peace be upon him) 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’ld 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 (may peace be upon him) had said like this, but he made no mention of the words:” Let him create the grain of barley.”


Book 024, Number 5276:

Abu Huraira reported Allah’s Messenger (may peace be upon him) as saying: Angels do not enter the house in which there are portrayals or pictures.


Chapter 20: DISAPPROVAL OF SETTING OUT ON A JOURNEY ALONG WITH A DOG AND BELLS


Book 024, Number 5277:

Abu Huraira reported Allah’s Messenger (may peace be upon him) as saying: Angels do not accompany the travellers who have with them a dog and a bell.


Book 024, Number 5278:

This hadith has been reported on the authority of Suhail with the same chain of transmitters.


Book 024, Number 5279:

Abu Huraira reported Allah’s Messenger (may peace be upon him) as saying: The bell is the musical instrument of the Satan.


Chapter 21: DISAPPROVAL OF HANGING THE NECKLACE ROUND THE CAMELS’ NECKS


Book 024, Number 5280:

Abu Bashir Ansari reported that he had had (the opportunity of accompanying Allah’s Messenger (may peace be upon him) in some of his journeys. Allah’s Messenger (may peace be upon him) 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.


Chapter 22: IT IS FORBIDDEN TO BEAT THE ANIMAL ON THE FACE OR CAUTERISE AT THE FACE


Book 024, Number 5281:

Jabir reported that Allah’s Messenger (may peace be upon him) forbade (the animals to be beaten) on the face or cauterisation on the face.


Book 024, Number 5282:

This hadith has been reported on the authority of Jabir b. ‘Abdullah through another chain of transmitters.


Book 024, Number 5283:

Jabir reported that there happened to pass before Allah’s Apostle (may peace be upon him) an ass the face of which had been cauterised, whereupon he said: Allah has cursed one who has cauterised it (on the face).


Book 024, Number 5284:

Ibn Abbas reported that Allah’s Messenger (may peace be upon him) 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.


Book 024, Number 5285:

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 (may peace be upon him) 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).


Book 024, Number 5286:

Anas reported that when his mother gave birth to a child they brought that child to Allah’s Messenger (may peace be upon him) so that he might chew some dates and touch his palate with them. and Allah’s Apostle (may peace be upon him) 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.


Book 024, Number 5287:

Anas reported: We went to Allah’s Messenger (may peace be upon him) 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.


Book 024, Number 5288:

Anas b. Malik reported: I saw in the hand of Allah’s Messenger (may peace be upon him) an instrument for cauterisation and he was cauterising the caracia collected as Zakat.


Chapter 23: DISAPPROVAL OF HAVING A PART OF THE HEAD SHAVEN AND LEAVING A PART UNSHAVED


Book 024, Number 5289:

Ibn Umar reported that Allah’s Messenger (may peace be upon him) 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.


Book 024, Number 5290:

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.


Book 024, Number 5291:

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.


Book 024, Number 5292:

This hadith has been narrated on the authority of Ibn ‘Umar through another chain of transmitters.


Chapter 24: PROHIBITION OF SITTING ON THE ROADSIDES AND TO HONOUR THE OBLIGATIONS OF THE ROADSIDE


Book 024, Number 5293:

Abu Sa’id Kbudri reported Allah’s Apostle (may peace be upon him) 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 (may peace be upon him) 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.


Book 024, Number 5294:

This hadith has been reported on the authority of Zaid b. Aslam with the same chain of transmitters.


Chapter 25: IT IS FORBIDDEN TO ADD FALSE HAIR TO ONE’S HEAD, OR TO PLUCK THE EYEBROW OR TO SEPARATE THE TEETH


Book 024, Number 5295:

Asma’, daughter of Abu Bakr, reported that a woman came to Allah’s Apostle (may peace be upon him) 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 (may peace be upon him) said: Allah has cursed the woman who adds some false hair and the woman who asks for it.


Book 024, Number 5296:

This hadith has been transmitted on the authority of Shu’ba with a slight variation of wording.


Book 024, Number 5297:

Asma’, daughter of Abu Bakr, reported that a woman came to Allah’s Apostle (may peace be upon him) 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.


Book 024, Number 5298:

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 (may peace be upon him) about it, whereupon he cursed the woman who adds false hair and the woman who asks for it.


Book 024, Number 5299:

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 (may peace be upon him) and said: Her husband wants that false hair should be aaded to her head. Thereupon Allah’s Messenger (may peace be upon him) 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.


Book 024, Number 5300:

Ibn Umar reported Allah’s Messenger (may peace be upon him) 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.


Book 024, Number 5301:

‘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 (may peace be upon him) 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.


Book 024, Number 5302:

This hadith has been reported on the authority of Mansur with the same chain of transmitters but with a slight variation of wording.


Book 024, Number 5303:

This hadith has been narrated on the authority of Mansur without the story pertaining to Umm Ya’qub.


Book 024, Number 5304:

This hadith has been transmitted on the authority of Abdullah.


Book 024, Number 5305:

Jabir b. Abdullah reported that Allah’s Apostle (may peace be upon him) reprimanded that a woman should add anything to her head (in the form of artificial hair).


Book 024, Number 5306:

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 (may peace be upon him) forbidding this and saying: That the people of Bani Isra’il were ruined at the time when their women wore shuch hair.


Book 024, Number 5307:

This hadith has been transmitted on the authority of Zuhri but with a slight variation of wording.


Book 024, Number 5308:

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 (may peace be upon him), he named it as cheating.


Book 024, Number 5309:

Sa, id b. Musayyib reported that Mu’awiya said one day: Should I narrate to you the evil make-up. Allah’s Apostle (may peace be upon him) 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.


Chapter 26: THE WOMEN WHO ARE NAKED EVEN IN THEIR DRESSES, WHO DEVIATE FROM THE RIGHT PATH AND LEAD THEIR HUSBANDS ASTRAY


Book 024, Number 5310:

AbU Huraira reported Allah’s Messenger (may peace be upon him) 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.


Chapter 27: PROHIBITION OF WEARING THE GARMENT OF FALSEHOOD


Book 024, Number 5311:

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 (may peace be upon him) 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.


Book 024, Number 5312:

Asma’ reported that a woman came to Allah’s Apostle (may peace be upon him) 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 (may peace be upon him) 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.


Book 024, Number 5313:

This hadith has been reported on the authority of Hisham with the same chain of transmitters.


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