The Manners Of Adornment And Attire
1) It Is Compulsory To Cover The Private Areas Of The Body
2) It Is Forbidden For Men To Imitate Women And For Women To Imitate Men
3) If Allah (Swt) Blesses One With Wealth, The Effects Of That Blessing Should Be Seen In His Clothes
4) It Is Forbidden To Drag One’s Garment On The Ground With A Feeling Of Haughtiness And Self-Conceit
5) The Prohibition Of Wearing [Strange Or Extravagant) Clothing To Gain Fame Or To Draw To Oneself The Attention Of Others
6) The Prohibition Of Men Wearing Gold And Silk, Except For Those Who Have A Valid Excuse
7) It Is Sunnah For Men To Wear Short Clothing (i.e., Clothing That Does Not Fall Below The Ankles) And For Women To Wear Long Clothing
8) A Woman Is Prohibited From Displaying Her Beauty And Adornment TO Everyone Other Than Those That Allah (Swt) Mentioned As Exceptions
9) The Prohibition Of Wearing Clothing That Has On It A Picture Of A Cross Or Of A Being That Has A Soul
10) At-Tayaamun (Using The Right Side Only Or Beginning With The Right Side, Depending On The Situation) In Wearing Clothes And Other Similar Actions
11) The Sunnah For Putting On Shoes
12) What To Say Upon Wearing Something New
13) It Is Recommended To Wear White Clothing
14) What Kind Of Rings Men May Wear
15) It Is Recommended To Wear Fragrance
16) The Sunnah Pertaining To A Person’s Hair
17) It Is Sunnah For Men To Grow Their Beards And Trim Their Moustaches
18) The Sunnah Is To Dye White Hair, But Not To The Color Black
19) What Is Related About The Use Of Kohl (A Powder Used As Eye Make-Up And As Eye Ointment)
20) Kinds Of Adornment That Are Prohibited For Women

The Manners Of Adornment And Attire

Allah (Swt) said: “0 Children of Adam! We have bestowed raiment upon you to cover yourselves (screen your private parts, etc.) and as an adornment, and the raiment of righteousness, that is better. Such are among the Ayaat (proofs, evidences, verses, lessons, signs, revelations, etc.) of Allah, that they may remember (i.e., leave falsehood and follow truth). 0 Children of Adam! Let not Shaitan (Satan) deceive you, as he got your parents [Adam and Hawwa (Eve)] out of Paradise, stripping them of their raiments, to show them their private parts. Verily, he and Qaabiluhu (his soldiers from the ‘inns of his tribe) see you from where you cannot see them. Verily, We made the Shayaateen (devils) Auliyaa (protectors and helpers) for those who believe not” (Qur’an 7:26,27)

 ‘Abdullah ibn ‘Amr lbn Al-‘Aas (R.A) reported that the Messenger of Allah (Pbuh) said, “Eat and drink and give charity; and attire yourselves, but without Israaf (extravagance and wastage) and Makheelah (pride and haughtiness).” [An-Nassaaee, 2559]

The Manners Of Adornment And Attire

1) It Is Compulsory To Cover The Private Areas Of The Body

In the following verse, Allah (Swt) reminds His slaves of the blessing of physical attire; He (Swt) then guided them to a figurative kind of attire, one that is even better than the physical kind. Allah (Swt) said: “0 Children of Adam! We have bestowed raiment upon you to cover yourselves (screen your private parts, etc.) and as an adornment, and the raiment of righteousness, that is better. Such are among the Ayaat (proofs, evidences, verses, lessons, signs, revelations, etc.) of Allah, that they may remember (i.e., leave falsehood and follow truth). 0 Children of Adam! Let not Shaitan (Satan) deceive you, as he got your parents [Adam and Hawwa (Eve)] out of Paradise, stripping them of their raiments, to show them private parts. Verily, he and Qaabiluhu (his soldiers from the ‘Jinns of his tribe) see you from where you cannot see them. Verily, We made the Shayaateen (devils) Auliyaa (protectors and helpers) for those who believe not” (Qur’an 7:26,27)

In the Tafseer (explanation) of this verse, Ibn Katheer said, “In this verse, Allah (Swt) reminds his slaves of the favors of clothing and adornment. Basic clothing serves the purpose of covering ‘Auraa (private areas, which one should not allow anyone to see – with the exception of his wife). ‘Adornment’ is an added blessing over and above basic clothing; the latter is for necessity, the former is for embellishment and addition. It is from the most important of Islamic manners for one to cover his ‘Auraa. Men and women have been prohibited from looking at one another’s ‘ Auraas because of the evil that would otherwise result. The word ‘Auraa comes from the word ‘Aur, which means something that one should be ashamed about; the ‘Auraa of a person’s body, therefore, is something that one should be ashamed to expose or see.

Abu Sa’eed Al-Khudree (R.A) reported that the Messenger of Allah (Pbuh) said, “Let no man look at the ‘Auraa of another man, nor a woman at the ‘Auraa of another woman. And let no man be [naked] with another man under a single Thaub (garment or cloth); and let no woman be [naked] with another woman under a single Thaub. [Muslim, 338]

Miswar Ibn Makhramah said, “I advanced, carrying upon me a heavy stone, and upon me was a light lower garment. My lower garment then became unraveled, and I still had the stone; I could not have put it down until I reached its place. The Messenger of Allah (Pbuh) then said, “Return to your garment and take it, and do not walk naked. “[Muslim, 341]

Bahz Ibn Hakeem related the following Hadeeth from his father, who related it from his father. Bahz’s grandfather said, “I said, ‘0 Messenger of Allah, the private areas of our body – what of them may we come [forth] with and what of them should we leave?’

The Prophet (Pbuh) said, “Preserve the private areas of your body (i.e., don’t let anyone see them) except from your wife or what your right hand owns (i.e., any slaves you own).’

I said, ‘0 Messenger of Allah, if people are mixed together [all the time (i.e., if people are together all the time and it is difficult to keep some private body parts – such as one’s upper legs – hidden all the time)]?’ He (Pbuh) said, “If you are able to make sure that no one sees them (the private areas of your body), then make sure that no one sees them.’

I said, ‘0 Messenger of Allah, what about when one of us is alone (i.e., in that case, may we keep some of our private areas exposed)?’ He (Pbuh) said, “Allah is more deserving of [people being] shy of Him than people fare deserving of others being shy of them].” [Ahmad, 19530]

The question that now arises is this: what is the ‘Auraa (private areas that no one else may see) of a man? And what is the ‘Auraa of a woman? A man’s ‘Auraa, which he may show to no one save his wife and female slave, is from the navel to the knee. A woman’s ‘Auraa is – except from her husband – her entire body. As for her Mahrams (e.g., her father, brother, son, etc.), they may see from her what normally appears from her body when she is in her home: her face, her hands, her hair, her neck, etc. And a woman’s ‘Auraa when she is among other women is from her navel to her knee.

Question: Is a man’s thigh a part of his ‘Auraa?

Answer: The Permanent Council (of Scholars in Saudi Arabia) issued the following answer: The majority of jurists maintain that the thigh of a man is a part of his ‘Auraa, the area of his body that he must keep hidden from others (other than his wife and female slave). Yet not a single Hadeeth that those jurists cite to support their view is free from criticism concerning its chain – either that it is disconnected or that some of its narrators are weak. Nonetheless, the different narrations [which state that a man’s thigh is a part of a man’s ‘Auraa] strengthen one another, so that as a group, they are valid and binding proofs. Maalik related one of those proofs in Al-Muwattah; Ahmad, Abu Daawood, and At-Tirmidhee related it as well: Jarhad Al-Aslamee said, “The Messenger of Allah (Pbuh) passed by, and at the time I was wearing a gown. My thigh was exposed, and so the Prophet (Pbuh) said, “Cover your thigh, for the thigh is ‘Auraa.”‘

At-Tirmidhee declared this narration to be Hasan, and Al Albaanee declared that Abu Daawood’s narration of the Hadeeth, is authentic. [Abu Daawood, 2252] Another group of scholars hold that a man’s thigh is not a part of his ‘Auraa. They cite a narration related by Anas (R.A) in which the Prophet’s lower garment was raised to the point where one could see his thigh. Anas (R.A) said, “Until I was indeed looking at the whiteness of his thigh.” (Ahmad and Bukhaaree related this Hadeeth.) Imam Bukhaaree said, “The Hadeeth of Anas (R.A) has a better chain, and [to follow] the Hadeeth of Jarhad (R.A) is the more careful and safe [thing to do].” The view of the majority in this issue is in fact safer, because the first Hadeeth clearly mentioned the ruling for the issue in question, whereas the Hadeeth of Anas (R.A) can be interpreted in different ways. [Fatwa Al-Lajnah Ad-Daaimah, 2252,6/165-167]

Question: Some women wear clothing that reveals the beauty of their physique. For example, one of them will wear transparent clothing or tight clothing or clothing that reveals her back or thigh. This is the argument you might hear from one of them: “A woman’s ‘Auraa among women is from the navel to the knee, and I wear such clothing among women only.” How do we respond to this argument?

Answer: No doubt, a woman’s ‘Auraa when she is in the company of women is from her navel to her knee; yet the condition for this is that there is no fear of Fitnah (trial and temptation). These days especially, we must keep in mind that women are put to trial and are tempted by other women. It is common knowledge that some women become tempted in the company of a woman who displays her beautiful figure. This being the case, women should not use women gatherings as an excuse to wear whatever they want. If a woman’s attire leads to Fitnah, it becomes Haram (prohibited) for her to wear it, even if she is among women only. Ibn ‘Uthaimeen said, “It is Haram (prohibited) to wear tight clothing, which reveals the figure and shape of a woman, for the Prophet (Pbuh) said, “Two categories from the dwellers of Hell I have not yet seen: men who have with them whips that are like the tails of cows; they strike people with them – i.e., wrongfully and unjustly; and women who are dressed yet naked, who are Maailaat and Mumeelaat (one interpretation: who are misguided and who misguide others; another interpretation: they walk with a swagger, swinging their shoulders, so as to attract the attention of others and plunge them into misguidance).” [Muslim, 2128]

Various interpretations have been given for the Prophet’s saying, “and women who are dressed yet naked.” One interpretation is that they wear short clothing, which does not cover those parts of their bodies – their ‘Auraa – that must be covered; another interpretation is that they wear transparent clothing, which does not prevent others from looking through and seeing their skin; yet another interpretation is that they wear tight clothing that covers their bodies but nonetheless reveals the contours and shape of their physique. At any rate, a woman is not permitted to wear any of these kinds of clothing except in the presence of her husband, for there is no such thing as an ‘Auraa – areas of the body that must be kept hidden – between a husband and wife. Allah (Swt) said: “And those who guard their chastity (i.e., private parts from illegal sexual acts), Except from their wives or (the captives and slaves) that their right hands possess, – for then, they are free from blame) (Qur’an 23:5,6)

And ‘Aaisha (R.A) said, “I used to take a bath with the Prophet (Pbuh) from a single container…” [Muslim, 316] Therefore, between a man and his wife, there is no ‘Auraa; each may see from the other whatever he or she wants. As for when a woman is with other Mahrams (e.g., her father, brother, son, etc.), then she must cover her private areas, and she must avoid wearing tight clothing in their presence; similarly, she must avoid wearing extremely tight clothing, clothing that reveals the enticing contours of her body, when she is in the company of women.” [Fataawa Shaikh Muhammad Ibn ‘Uthaimeen, 2/825-826]

Related Issue: It is considered good manners with Allah (Swt) for one to keep himself concealed when he is taking a shower, especially when he is in a wide-open space, where there is nothing – such as trees or the like – to cover him. Ya’laa reported that the Messenger of Allah (Pbuh) saw a man taking a shower in an open space of land, and he was not wearing a lower garment. The Prophet (Pbuh) then climbed the pulpit, praised and extolled Allah (Swt), and then said, “Verily, Allah ‘Azza Wa-Jall (the Possessor of Might and Majesty) is Hayeeun (i.e., He (Swt) loves modesty and shyness) and Sitteer (He (Swt) loves for His slaves to cover themselves): He (Swt) loves Al-Hayaa (modesty) and As-Sitr (for His slaves to cover themselves). So if one of you takes a shower, then let him cover himself.” [Abu Daawood, 4012]

And the following is from the Hadeeth of Hakeem’s grandfather (R.A): “I said, ‘0 Messenger of Allah, what about when one of us is alone (i.e., in that case, may we keep some of our private areas exposed)?’ He (Pbuh) said, “Allah is more deserving of [people being] shy of Him than people [are deserving of others being shy of them].”

2) It Is Forbidden For Men To Imitate Women And For Women To Imitate Men

Ibn ‘Abbaas (R.A) said, “The Messenger of Allah (Pbuh) cursed men who imitate women, and women who imitate men.” Another narration is worded thus: “The Prophet (Pbuh) cursed effeminate men and masculine women. And he (Pbuh) said, “Expel them from your homes.’

The Prophet (Pbuh) then expelled so and so, and ‘Umar (R.A) expelled so and so.”[Bukhaaree, 5885] Imitation in this regard can occur in one’s clothing, one’s mode of speech, one’s manner of walking, and so on. The point is that whenever a man does something that is specific to women – a style of walking, of talking, of wearing clothes, etc. -then the above-mentioned curse falls on him. Similarly, when a woman does something that is specific to men, then the curse falls on her.

Related Issue: Is one to be held blameworthy if his or her imitation of the other sex stems not from an intentional design but from the way he or she was created (for instance, a man who was created with a very feminine sounding voice)?

Answer: Ibn Hajr said, “If one is created upon such a characteristic, then he should work hard to slowly rid himself of that characteristic; this may require a long, gradual process of change and it may even require some affectation. If one does not take the necessary steps to rid him of that characteristic, then he is guilty of the said offence, especially if he shows some sign of being pleased with that characteristic…” [Fathum-Baaree, 10/345]

3) If Allah (Swt) Blesses One With Wealth, The Effects Of That Blessing Should Be Seen In His Clothes

If a person is well off, the effects of Allah’s favor upon him should be seen in his clothes; hence he should wear a clean and beautiful garment, without being extravagant, self-conceited, or vain in the process. In contrast to the extreme of extravagance, a person of wealth should not be harsh upon his own self by being miserly with his wealth, to the extent that he wears inferior clothing. Abul-Ahwas related that his father (R.A) said, “I went to the Prophet (Pbuh) wearing an inferior garment.” The Prophet (Pbuh) asked “Do you have wealth?”

He (Pbuh) said, “Yes.” The Prophet (Pbuh) then asked, “What kind of wealth?”

He said, “Allah gave me camels, sheep, horses, and slaves.” The Prophet (Pbuh) then said, “So if Allah gave you wealth, then let the effects of His favor and generosity be seen upon you. ” [Abu Daawood, 4063]

Regarding the issue in question, people are of two extremes -those who are miserly and those who spend extravagantly on clothes that will wear out in the end, anyway – and a middle group, consisting of those who display Allah’s blessings upon them in their clothing and in their home, without going to the extreme of wastage or extravagance, and without feeling a sense of superiority or haughtiness.

4) It Is Forbidden To Drag One’s Garment On The Ground With A Feeling Of Haughtiness And Self-Conceit

Allah (Swt) gave a severe warning to those who drag their garments on the ground to show their superiority over others; Allah (Swt) promised to not even look at them on a Day wherein they will be most needy of Allah’s Mercy. Abu Hurairah (R.A) reported that the Messenger of Allah (Pbuh) said, “On the Day of Resurrection, Allah does not look at a person who, from his pride and transgression, dragged his lower garment [on the ground].” [Muslim, 2087]

Abu Hurairah (R.A) also related that the Messenger of Allah, said, “As a man was walking in a Hullah (a two-piece garment), admiring his own self, with his Jummah (hair that reaches one’s shoulders) combed, Allah made the earth to swallow him, and he will continue to sink in it until the Day of Resurrection.”

Ahmad related it thus: “As a man was strutting in a Hullah (a two-piece garment), admiring his Jummah (the hair that reaches one’s shoulders), with his lower garment falling below his ankles, Allah made the earth to swallow him; and he will continue to sink or fall in it until the Day of Resurrection.” [Muslim, 2088] At-Takabbur (Pride and Grandeur) is one of Allah’s perfect attributes; it is an attribute of perfection for Allah (Swt) but it is a defect in all created beings, for none among them is worthy of it. Abu Sa’eed Al Khudree reported that the Messenger of Allah (Pbuh) said, “Al-lIzz (The Glory And Might) is His Izaar (lower garment) and Al-Kibriyaa (Grandeur and Pride) is His Ridaa (robe), [and Allah (Swt) said,]

‘So as for he who challenges Me in them, I will punish him.” Abu Daawood related it with this wording: “The Messenger of Allah (Pbuh) said: Allah ‘ Azza Wa-Jall (the Possessor of Might and Majesty) said, “Al-Kibriyaa (Grandeur and Pride) is My robe and Al-‘Adhamah (Magnificence and Majesty) is My Izaar (lower garment). So as for he who challenges Me in one of these two, then I will cast him into the Hellfire. [Muslim, 2620]

An-Nawawee said, ‘Challenges Me’ refers to a person who tries to adopt those qualities for himself, thus setting himself up as a partner. The Hadeeth contains a severe warning against as well as a clear prohibition of pride and haughtiness.”

Related Issue: To wear beautiful clothing, whether it is expensive or not, does not mean that one has that pride which is warned against in the preceding narrations. A person becomes guilty in this regard only when pride and a sense of grandeur enter into his heart; when he struts or swaggers, being very much impressed by his own self. Ibn Hajr said, “With the various proofs in mind, it becomes clear that a person is not harmed or held blameworthy for wearing beautiful, lawful clothing – even if it is very expensive – if he does so to display Allah’s blessings upon him, if he is thankful for those blessings, and if he does not disparage those who cannot afford similar clothing. Ibn Mas’ood (R.A) reported that the Messenger of Allah (Pbuh) said, “He will not enter Paradise who has in his heart an atom’s weight of pride.”

A man said, “Verily, a man loves for his garment to be nice and for his shoes to be nice.” The Prophet (Pbuh) then said, “Verily, Allah is Jameel (Beautiful), and He (Swt) loves beauty. Pride is to deny the truth and to disparage people and look down upon them.”

On a related note, Ibn Hajr said, “It is inferred from the context of the Ahadeeth (referring to the Ahadeeth about dragging one’s garment on the ground) that dragging one’s garment is specifically mentioned because that most often indicated a person’s pride. Yet swaggering and haughtiness are also culpable offences, even if a person tucks up his lower garment.”

5) The Prohibition Of Wearing [Strange Or Extravagant) Clothing To Gain Fame Or To Draw To Oneself The Attention Of Others

Some people, mainly women, wear expensive or ostentatious clothing, so that others will look at them, and so that they will gain a sort of fame or reputation in society; at the same time, they look down on others and wear their showy clothing with a great sense of pride. Ibn ‘Umar (R.A) reported that the Messenger of Allah (Pbuh) said, “Whoever wears a garment of Shuhrah (one that is ostentatious or showy and that is worn to attract the attention of others) in this world, then Allah will attire him with a garment of humiliation on the Day of Resurrection.” [Ahmad, 5631]

Ibn Al-Atheer said, “In its original meaning, Shuhrah simply means to show something; here, it refers to someone wearing a garment to single himself out among a group of people – for example, by his garment being a different color than everyone else’s clothes. He hopes for people to look at him, and he walks among others with a sense of pride and self-admiration.” Ibn Rislaan said, “Because he wears [special] clothing to achieve fame in this world and to achieve superiority over others, on the Day of Resurrection Allah (Swt) will make him wear clothing by which he will be well-known, but this time, well-known for his baseness and ignominy; this will be a punishment for him. The punishment, therefore, is similar in kind to the deed.” “A garment of humiliation” means a garment that will entail his humiliation, just as, in the world, he wore a garment that entailed, at least in his mind, his superiority over others.

Related Issue: A garment of Shuhrah (fame) is not limited to expensive clothing; even cheap or inferior clothing can be considered to be clothing of Shuhrah. What distinguishes clothing that is worn for Shuhrah is not its price, but rather the intention of the wearer: he wants to distinguish himself from everyone else and become well-known among them for his unique attire. Therefore, a person is wearing clothing for Shuhrah when he wears very inferior clothing, so that others will think that he is pious and ascetic in his ways. Ibn Taymiyyah said, “Any attire that is worn for Shuhrah is disliked; clothing that is worn for Shuhrah is any clothing that is not commonly worn by people and that is worn to show the wearer’s superiority over others or the wearer’s inferiority (really fake inferiority, for one debases himself by wearing cheap clothing, only so that others will think that he is pious – of course, this refers only to those that can afford better clothing). Our pious predecessors detested both kinds of Shuhrah: the kind with which the wearer tries to show his superiority and the kind with which he tries to show his humbleness and meekness. The Prophet (Pbuh) said, “Whoever wears a garment of Shuhrah (one that is ostentatious or showy and that is worn to attract the attention of others) in this world, then Allah will attire him with a garment of humiliation on the Day of Resurrection.’

And the best of matters are the middle ones.”

6) The Prohibition Of Men Wearing Gold And Silk, Except For Those Who Have A Valid Excuse

Though both are permissible for women, [the wearing of] gold and silk are prohibited for men. A woman adds to her beauty by wearing gold and silk, an effect that is in no way achieved for a man, whose natural masculinity and suitable roughness are compromised when he wears gold or silk. But this is not reason enough for the prohibition; reason enough is the fact that the Prophet (Pbuh) declared the prohibition, and to his words we must submit without question and without hesitation. ‘Alee Ibn Abee Taalib (R.A) said, “Verily, the Prophet (Pbuh) took some silk and placed it in his right hand, and he (Pbuh) took some gold and placed it in his left hand. He (Pbuh) then said, “Verily, these two are Haram (forbidden) upon the males of my Nation. ‘ [Abu Daawood, 4057]

In another Hadeeth, Abu Umaamah (R.A) reported that the Messenger of Allah (Pbuh) said, “Whoever wears gold in this world will not wear it in the Hereafter (here referring to men, of course).” [Muslim, 2074]

And Abu Hurairah (R.A) related that the Prophet (Pbuh) forbade the wearing of a gold ring. [Muslim, 2089] And though the preceding narrations make it clear that men are not permitted to wear gold or silk, there are exceptions to the prohibition: A man may wear silk if he is afflicted with a severe case of itching or some other illness that has to do with extremely sensitive skin, an illness that requires him to wear very soft material. Anas (R.A) reported that the Prophet (Pbuh) permitted ‘Abdur-Rahmaan Ibn ‘Aouf and Az-Zubair (R.A) to wear shirts made of silk because they were both afflicted with Hikkah (a skin disease, and it is said to refer to scabies). [Ahmad, 11821] Likewise, one may wear silk during battle; or when one finds no other material with which he can cover his private areas; or when he needs to wear silk to protect himself from bitter cold weather (because he has nothing else to cover himself with). Also, if the amount of silk on a person’s clothing is the size of four fingers or smaller, then it is permissible to wear that clothing. `Umar Ibn Al-Khattaab (R.A) said, “The Prophet of Allah (Pbuh) forbade the wearing of silk, except for the place of two fingers, or three, or four.” [Muslim, 2069]

And if need be, a man may use gold as a prosthesis for a wound or physical defect. ‘Abdur-Rahmaan Ibn Turfah related that his grandfather, ‘Arfajah Ibn As’ad, had his nose cut off on the Day of Al-Kulaab. He took a nose of silver, but then a foul odor began to issue from the place of his nose, and so the Prophet (Pbuh) gave him an order, after which he took a nose made of gold. [Abu Daawood, 4232]

Question: Is it permissible to dress young boys in clothing made of silk?

Answer: Shaikh Al-Islaam Ibn Taymiyyah said, “Concerning this issue…there are two well-known views held by scholars, yet the stronger of those views is that it is not permissible to dress’young boys in silk. If a deed is Haram (prohibited) for adult males, it is consequently Haram for them to facilitate the doing of that deed for children. After all, when a child becomes seven years old, he should be ordered to pray; and when he becomes ten years old, he should be beaten if he does not pray. This being the case, how can one say that it is permissible to dress young boys in silk? When ‘Umar (R.A) saw that one of Az-Zubair’s young sons was wearing a garment made of silk, he tore it apart and then said, ‘Do not dress them in silk.’ Similarly, Ibn Mas’ood (R.A) tore up garment made of silk that his son was wearing…”

7) It Is Sunnah For Men To Wear Short Clothing (i.e., Clothing That Does Not Fall Below The Ankles) And For Women To Wear Long Clothing

In terms of shortness and length, Islam differentiates between the attire of men and women. A man’s clothing must fall somewhere between the middle of his claves and above his ankles. And as a woman must cover her feet – for her every part of her body is a source of Fitnah (trial and temptation) for man, and, so her entire body is ‘Auraa (‘Auraa is that part of the body which must be covered) – her garment should be long. Men should raise their garments so that neither pride nor self-admiration enters their hearts. Also, for a man to let his garment fall below the ankles is a kind of soft and effeminate action that is not in keeping with the inborn masculinity of men.

These days especially, it is sad to see that many people are acting contrary to the Sunnah in this regard: men wear long pants that drag on the ground – nay, that sweep the ground clean, and women wear short pants or skirts, thus revealing their ankles and legs.

Though the narrations that establish this ruling are clear and authentic, people continue to let their desires, and not the Prophet’s Sunnah, be their guide. Nonetheless, we will now mention some of those narrations, perhaps so that those who read them will take heed. Abu Hurairah (R.A) reported that the Prophet (Pbuh) said, “Whatever is lower than the ankles from the lower garment is in the Hellfire.”

Ahmad related the Hadeeth thus: “The lower garment of the believing man is from the middle of the claves downward until what is above the ankles. Whatever is below that is in the Hellfire.” [Ahmad, 10177] And in the Hadeeth of Abu Dharr (R.A) the Prophet (Pbuh) said, “As for three people, Allah will not speak to them on the Day of Resurrection, nor will He look at them, nor will He purify them; and for them is a painful punishment.”

Abu Dharrk (R.A) related that the Messenger of Allah (Pbuh) repeated that three times, after which Abu Dharr (R.A) said, “They have failed and [truly] lost. Who are they, 0 Messenger of Allah?” The Prophet (Pbuh) said, “Al-Musbil (a person who allows his garment to hang below the level of his ankles), Al-Mannaan (a person who reminds otheis of his favors and of his generosity), and a person who promotes his piece of merchandise with a false oath.” [Muslim, 106]

And when the Prophet (Pbuh) mentioned the [ruling for the] lower garment, his wife, Umm Salamah (R.A) said, “And what about a woman, 0 Messenger of Allah?” He (Pbuh) said, “She may let (her garment hang down) the span of the hand.”

Umm Salamah (R.A) said, “Then something from her will be exposed.” He (Pbuh) said, “Then the span of the arm, but she should not increase more than that.” [Ahmad, 25972]

A woman must keep her garment long, so that her feet remain covered. It is permissible for her to wear clothing that does not cover her feet if she is wearing proper socks that serve the same purpose. Ibn ‘Uthaimeen said, “It is legislated for a woman to cover her feet; in fact, many scholars hold that it is compulsory for her to cover her feet, [an effect that can be achieved with a very long garment or a long garment accompanied by the wearing of proper socks]…”

Some people argue that a man may allow his garment to fall down below his ankles. To prove their claim, they cite Abu Bakes example and how his garment would hang down. Yet there is no validity to their argument, and the proof they mention, when properly understood, actually disproves their claim. Here is the Hadeeth: Ibn ‘Umar (R.A) reported that the Prophet (Pbuh) said, “As for he who drags his garment from pride and haughtiness, Allah will not look at him on the Day of Resurrection.”

Abu Bakr (R.A) said, “0 Messenger of Allah, one of the two sides of my lower garment hangs down unless I [constantly] take care to keep it up.” The Prophet (Pbuh) said, “You are not from those who do it from pride and self admiration.” [Muslim, 2085]

Based on this Hadeeth, we say the following to someone who lets his clothing hang down below him ankles: You may let your clothing fall down below your ankles if three conditions are fulfilled:

1) Only one of the two sides of your lower garment, and not both sides, is hanging down.

2) You take care to raise your lower garment every time it slides down or falls, for this is what Abu Bakr (R.A) did. Ibn Hajr said, “The following is from Ahmad’s narration of the Hadeeth: ‘Verily, my lower garment loosens some-times.’ It seems as though his belt or string would loosen when he was walking, and he would not intend for that to happen. He (R.A) would remain attentive, and every time it loosened, he would tie it.”

3) The Prophet (Pbuh) testifies for you that you are not from those who let their garment hang down from pride and a sense of self-admiration. This final condition is of course now impossible to fulfill.

Related Issue: There are three ways of dragging one’s clothing on the ground:

1) One does it from a sense of pride and self-admiration; Allah (Swt) will not look at such a person on the Day of Resurrection.

2) One does it purposefully and consistently, and his motive is simply to follow the custom of others; in no way, then, does he feel a sense of pride and self-admiration. Upon such a person applies the following words of the Prophet (Pbuh) “Whatever is below the ankles from the lower garment is in the Hellfire.” [Ahmad, 9064]

3) One’s garment falls below the level of one’s ankles by accident, and one feels neither pride nor self-admiration in the process. In this last situation, a person is not held blameworthy, for the same happened to the Prophet (Pbuh) when there was an eclipse of the sun: “He (Pbuh) then stood, dragging his garment and rushing, until he (Pbuh) arrived at the Masjid.’ [Ahmad, 19877] Ibn Hajr said, “This indicates that the prohibition does not embrace a person whose garment drags on the ground simply because he is rushing [to go somewhere, (and as a result it falls down to below the level of his ankles)].” As we have seen earlier, the same occurred to Abu Bakr As-Siddeeq (R.A).

8) A Woman Is Prohibited From Displaying Her Beauty And Adornment TO Everyone Other Than Those That Allah (Swt) Mentioned As Exceptions

A woman’s adornment is of two kinds: that which is apparent and that which is hidden. The first part of the following verse speaks of the apparent kind – “not to show off their adornment except only that which is apparent” – and the end of verse speaks of the hidden kind – “and not to reveal adornment except to their husbands, their father….” Allah (Swt) said: “And tell the believing women to lower their gaze (from looking at forbidden things), and protect their private parts (from illegal sexual acts, etc.) and not to show off their adornment except only that which is apparent (like both eyes for necessity to see the way, or outer palms of hands or one eye or dress like veil, gloves, head-cover, apron, etc.), and to draw their veils all over Juyoobihinna (i.e., their bodies, faces, necks, and bosoms, etc.) and not to reveal adornment except to their husbands, their fathers…” (Qur’an 24:31)

Apparent adornment, which a woman may reveal when there is necessity, refers to her eyes to see, the outer palms of her hands, her dress, veil, gloves, head-cover, apron, etc. Her hidden adornment, which she may reveal to the likes of her husband or father or son (i.e., her Mahrams), refers to her face, her neck, her jewelry, her hands, etc. So with these definitions in mind, a woman’s face is from her hidden beauty and adornment, which she may reveal only to those men that Allah at mentioned in the verse.

Allah (Swt) then said: “And let them not stamp their feet so as to reveal what they hide of their adornment.” (Qur’an 24:31)

Meaning, let them not stamp their feet so that their jewelry – such as an anklet – makes a noise, thus giving others an idea of their hidden adornment, which leads only to Fitnah (trial and temptation).

9) The Prohibition Of Wearing Clothing That Has On It A Picture Of A Cross Or Of A Being That Has A Soul

Al-Qaasim reported that ‘Aaisha (R.A) once purchased a cushion that had pictures (of animals or human beings) on it. The Prophet *, then stood at the door of their home, without entering. Seeing the Prophet’s displeasure, but not knowing its cause, ‘Aaisha (R.A) said, “I repent to Allah from the sin I committed.” The Prophet (Pbuh) said, “What is this cushion?”

She (R.A) said, “It is for you to sit on and to rest your head on.” He (Pbuh) said, “Verily, the people of these pictures (i.e., those who made them) will be punished on the Day of Resurrection. It will be said to them, ‘Bring life to that which you have created.’ And verily, the angels do not enter a house in which there is a picture (of something that has a soul; hence a picture of a tree is permissible, but one of an animal is not).” [Muslim, 2107]

An-Nawawee said, “The scholars have said, ‘The reason why angels refrain from entering a house that has a picture in it is that the picture involves a sin and an abomination; and that the picture represents an effort to emulate Allah’s creation of beings [a grave sin indeed (and it will be said to them, `Bring life to that which you have created’)]. Furthermore, some pictures are of beings that are worshipped besides Allah (Swt).

‘Imraan Ibn Hattaan reported that `Aaisha (R.A) related the following to him: “Verily, the Prophet (Pbuh) left nothing in his house that had a Tasaaleeb (a picture of a cross) on it, without tearing it up (or breaking it, tearing it down, etc.).” Ahmad’s narration of the Hadeeth is related with this wording: “The Messenger of Allah (Pbuh) would not leave in his house a garment that had a Tasaaleeb (a picture of a cross) on it, without tearing it up (or perhaps, without effacing the picture).” [Ahmad, 22740] As soon as one notices a cross or a picture of a being with a soul on his clothing, he must fear Allah (Swt) and efface the picture immediately. Then, after he has effaced the picture, he may benefit from the clothing in any way that is lawful, as is exemplified in the following narration. ‘Aaisha (R.A) said, “The Messenger of Allah arrived from a journey, and [at that specific time] I was covering myself with a veil of mine over a coat of mine, on which there were pictures. When the Messenger of Allah (Pbuh) saw it, he tore it up and said, “The people that are most punished on the Day of Resurrection are those who strive to make something similar to Allah’s creation (by drawing a picture or sculpting a statue of anything that has a soul).”

We then made that (the material that remained after the Prophet (Pbuh) tore it up) into a cushion or two cushions).” [Muslim, 2107]

Question: If one prays in clothing that has a picture: of a cross or of a being that has a soul, is his prayer valid?

Answer: The Permanent Council (Of Scholars In Saudi Arabia) issued the following ruling: “It is forbidden to perform prayer in clothing that has a picture of a being that has a soul – regardless of whether it is a picture of a man, of birds, of beasts, or of anything else that has a soul. It is not just during prayer that it is forbidden to wear such clothing; rather doing so is forbidden at all times. But when a person does perform prayer in such clothing, his prayer is valid and at the same time he has sinned -that is, if he knows the Islamic ruling regarding this issue.” In answering a similar question, the Council issued this ruling: “It is forbidden to wear a cross, both during prayer and at all other times. If one finds a picture of a cross [on his clothing or watch], then he must scratch it off or paint over it. And if one prays with it (with a watch or shirt that has a cross on it), then his prayer is valid, and he must hasten without delay to remove the cross, for it is a symbol of the Christians, and Muslims are prohibited from imitating them.” An exception to this prohibition is a picture that is stamped onto a coin or printed on money, for an individual is driven by necessity to carry money with him. So when a worshipper prays, carrying paper money that has pictures of people on it, his prayer is correct, and there is no sin upon him.

10) At-Tayaamun (Using The Right Side Only Or Beginning With The Right Side, Depending On The Situation) In Wearing Clothes And Other Similar Actions

The basis for this principle is a Hadeeth reported by ‘Aaisha (R.A) the Mother of the Believers, in which she (R.A) said, “The Prophet (Pbuh) loved to use his right [side (by beginning with it before the left side; or when only one side was required – such as is the case in regards to eating – he (Pbuh) would use his right side)] in purifying himself, in combing his hair, and in putting on his shoes.” Muslim related the Hadeeth with this wording: “The Messenger of Allah (Pbuh) loved using his right side (alone or first, depending on what the situation called for) in all of his affairs – in [putting on] his shoes, in combing his hair, and in purifying himself.”[Muslim, 268]

An-Nawawee said, “This is a consistent rule in the Shariah. If a person is doing a noble deed or something that is honorable, he should honor his superior side, the right side, by using it or by beginning with it. These are some situations wherein one does that: when one is putting on his shirt, pants, or socks; when one is entering the Masjid, cleaning his teeth with As-Siwaak, applying Al-Kuhl to his eyes, cutting his nails, trimming his moustache, combing his hair, plucking his pubic hair, shaving his head, or giving As-Salaam (i.e., saying, ‘ Assalaamu ‘Aliakum Warahmatullah) to end the prayer; when one is washing his body parts for ablution or purification; when one is coming out of the washroom; and when one is eating, drinking, shaking hands, touching the Black Stone, or doing any similar deed. As for the opposite (deeds wherein the right is not honored by using it or by beginning with it), it is recommended to use one’s left hand or begin with one’s left hand, depending on the situation. Examples of such situations are entering the washroom, leaving the Masjid, blowing one’s nose, cleaning affected areas after going to relieving oneself, taking off one’s shirt or pants or socks, or any similar deed. All of this is done to honor the right side. And Allah (Swt) knows best.”

11) The Sunnah For Putting On Shoes

To follow the Sunnah of the Prophet one should put on his right shoe first; and if he is taking them off, he should remove his left shoe first. Abu Hurairah (R.A) reported that the Messenger of Allah (Pbuh) said, “When one of you puts on his shoes, then let him begin with the right [foot]; and when he removes [them], then let him begin with the left [foot]. The right is the first of them when shoes are put on, and the last of them when shoes are taken off ” [Ahmad, 7753]

In a related issue, it is disliked for one to walk around, wearing one shoe only. Abu Hurairah (R.A) reported that the Messenger of Allah (Pbuh) said, “If the boot strap (or sandal thong) of one of you breaks, then let him not walk in the other (boot, shoe, or sandal) until he fixes it.”[Ahmad, 9199]

Abu Hurairah (R.A) also related that the Messenger of Allah (Pbuh) said, “Let no one from you walk in one shoe (or sandal or boot); either one should be barefooted in both feet or attired with shoes in both feet. “[Muslim, 2097]

It should be understood that the Prophet-*; . informed us here of what is recommended, and not of what is compulsory. But regardless of whether the intended ruling is ‘recommended’ or ‘prohibited,’ a believer should not act contrary to what the Prophet (Pbuh) forbade. Or in other words, even if a deed is Makrooh (disliked) and not Haram (forbidden), a believer should make it binding upon himself to follow the guidance of the Prophet (Pbuh), both outwardly and inwardly.

The people of knowledge have mentioned what they thought to be the reasons behind the ruling in this issue. An-Nawawee said, “Scholars have stated the following: the reason is that, by walking with one shoe on only, one ends up walking with an artificial limp, making him look crippled in some way, and this is contrary to the dignity one should have in his deportment. Furthermore, by walking with one shoe on only, one will find it difficult to walk, to the degree that he might end up tripping.” After coming across this statement of An-Nawawee, I found that Shaikh Al-Albaanee – may Allah have mercy on him -mentioned in his As-Silsilatus-Saheehah the following Hadeeth, which At-Tahaawee related in Mushkil Al-Aathaar: Abu Hurairah (R.A) reported that the Messenger of Allah (Pbuh) said, “Verily, the Shaitaan (the Devil) walks with only one shoe on.”

This should conclusively clarify to us the reason why the Prophet (Pbuh) forbade the practice of walking with only one shoe. Since the Hadeeth is authentic, we are saved from having to rely on guesswork.

Related Issue: As is established in the following Hadeeth, it is Sunnah to walk barefooted sometimes. Buraidah (R.A) reported that a man from the Prophet’s Companions traveled to Egypt, to meet Fudaalah Ibn ‘Ubaid (R.A). When the man (R.A) reached Fudaalah (R.A) he (R.A) said, “Verily, I have not come to you as a visitor; [rather, I have come to you with a purpose]. Both I and you heard a Hadeeth from the Messenger of Allah (Pbuh) and I hoped that you had some knowledge about it.” Fudaalah (R.A) said, “And what is it?” He (R.A) said, “Such and such [Hadeeth].” He (R.A) said, “Why do I see that you are disheveled [in appearance]?” He (R.A) said, “Verily, the Messenger of Allah (Pbuh) would forbid us from many luxuries.” He (R.A) said, “Then why do I see no shoes upon you?” He (R.A) said, “The Prophet (Pbuh) ordered us to go barefoot sometimes.” [Ahmad, 23449]

12) What To Say Upon Wearing Something New

The Prophet (Pbuh) taught us to say certain supplications for the occasion of wearing something new:

a) “0 Allah, for You is all praise, You have clothed me with it (i.e., the garment), I ask You for the good of it and the good for which it was made, and I seek refuge with You from the evil of it and the evil for which it was made.” Abu Sa’eed Al-Khudree (R.A) said, “When the Messenger of Allah (Pbuh) would wear a new garment, he would mention it by its name, either a shirt or a turban, after which he (Pbuh) would say, “0 Allah, to You is all praise, You have clothed me with it (i.e., the garment), I ask You for the good of it and the good for which it was made, and I seek refuge with You from the evil of it and the evil for which it was made… ” [At-Tirmidhee, 1767]

b) “All praise is to Allah, Who has clothed me with this garment and provided it for me, with neither power nor might from myself.” Mu’aadh Ibn Anas (R.A) reported that the Messenger of Allah (Pbuh) said, “Whoever eats food and then says, “All praise is to Allah, Who has fed me with this food and provided it for me, with neither power nor might from myself,’ he is forgiven for his previous sins [and his later ones].

And whosoever wears a garment and then says, “All praise is to Allah, Who has clothed me with this garment and provided it for me, with neither power nor might from myself,’ he is forgiven his previous sins [and his later ones]. ” [Abu Daawood, 4023]

And it is recommended to say the following when one sees someone wearing something new:

a) “Wear anew, live commendably, and die a martyr.” Ibn ‘Umar (R.A) reported that the Messenger of Allah (Pbuh) once saw a white shirt upon ‘Umar (R.A) and said, “This garment of yours is [recently] washed or new?” ‘Umar (R.A) said, “Rather, it is [recently] washed.” The Prophet (Pbuh) said, “Wear anew, live commendably, and die a martyr.” [Ahmad, 5588]

And although ‘Wear anew’ is worded in the imperative, the intended meaning is not a command, but rather a supplication with which the Prophet (Pbuh) invoked Allah (Swt) to provide ‘Umar (R.A) with a new garment

b) “May you wear it out and may Allah, the Exalted, replace it (with another).” Umm Khaalid Bint Khaalid Ibn Sa’eed (R.A) said, “A number of garments were brought to the Prophet (Pbuh) and among them was a small, black, Khameesah (a garment that is striped with silk or wool). He (Pbuh) then said, ‘Who do you think we should clothe with this?’

The people remained silent, and he (Pbuh) said, “Bring me Umm Khaalid (R.A) (who was a little girl at the time).”‘

She (R.A) was carried to him, after which he (Pbuh) took the Khameesah with his hand and attired her in it. And he (Pbuh) said, “May you wear it out and Akhalqee (an expression that is intended as a supplication for a long life, until the clothes are worn out and end up in tatters).”

It had a green or yellow emblem on it, and he (Pbuh) said, “0 Umm Khaalid, this is Sanaa; Sanaa is Habashiyyah (Ethiopian) for ‘good. ‘”[Ahmad, 26517]

The following is from the previously related Hadeeth of Abu Nudrah, from Abu Sa’eed Al-Khudree (R.A) “When one of the Messenger of Allah’s Companions (R.A) would wear a new garment, it would be said to him, ‘May you wear it out and may Allah, the Exalted, replace it (with another).'” [Abu Daawood, 4020]

Related Issue: Umm Khaalid literally means, ‘the Mother of Khaalid’. To say to someone, ‘Father of so and so,’ or, ‘Mother of so and so,’ is to call a person by his or her Kunyah. One does not necessarily have to be a mother or father to have a Kunyah; for one reason or another, children are often given a Kunyah as well; even an adult who does not have a child may have a Kunyah, in which case the Kunyah has figurative connotations. Here, the Prophet (Pbuh) called Umm Khaalid (R.A) by her Kunyah, which shows us a glimpse of the Prophet’s kindness towards children. By calling children by their Kunyah, one likens them to adults, thus making them feel a sense of dignity and importance.

Reminder: In putting on and taking off one’s clothes, one should follow the Sunnah of the Prophet (Pbuh) by beginning with the right side when putting on clothes, and with the left when taking them off.

13) It Is Recommended To Wear White Clothing

Ibn ‘Abbaas (R.A) reported that the Messenger of Allah (Pbuh) said, “Wear your white colored garments, for they are your best garments, and in them you should enshroud your dead..” [Ahmad, 2220]

And Samarah Ibn Jundub (R.A) related that the Messenger of Allah (Pbuh) said, “Wear your white colored clothes, for they are purer and better; and enshroud your dead in them.” [Ahmad, 19599]

And in contrast to this recommended attire, there are certain colors in clothing that the Prophet (Pbuh) forbade. ‘Abdullah Ibn ‘Amr Ibn Al-‘Aas (R.A) said, “The Messenger of Allah (Pbuh) saw upon me two Mu’asfar garments (a Mu’asfar garment is one that is dyed in yellow; however, Ibn Hajr said, ‘Most Mu’asfar garments are dyed in red’), and he (Pbuh) said, “Verily, these are from the garments of the disbelievers, so do not wear them.”‘

Another narration is worded thus: “The Messenger of Allah (Pbuh) saw upon me two Mu’asfar garments, and he (Pbuh) said, ‘Did your mother order you to [wear] these?’

I said, ‘ I will wash them.’ He (Pbuh) said, “Rather, burn them. ” [Muslim, 2077]

“Did your mother order you to [wear] this?” This means that the clothing he was wearing was specific for women. Some scholars have said that the reason why the Prophet (Pbuh) ordered him to burn the clothes was to punish him and to make an example of him, so that others would not then make the same mistake. However, the real reason behind the prohibition seems to be that, by wearing the said kind of garments, one imitates the disbelievers. This meaning is made amply clear in the Prophet’s saying: ” Verily, these are from the garments of the disbelievers, so do not wear them.”

Question: We know of the prophet’s prohibition of wearing clothing that is replete with the color red; however, there is an authentic Hadeeth in which Al-Baraa (R.A) said, “The Prophet (Pbuh) was of medium height, and I indeed saw him wearing a red robe, and I have not seen anything better than it.” [Muslim, 2337] How then can we find harmony between the prohibition and this Hadeeth?

Answer: The prohibition only applies to a garment that is completely red; hence there is nothing wrong with wearing a multicolored garment that is partially red. Regarding the ruling for wearing a red-colored garment, Ibn Hajr related, in Al-Fath, seven different opinions. Here we will mention only that opinion which we hold to be correct. He said, “The seventh view: the prohibition applies specifically to clothing that is completely dyed in red; it therefore does not apply to a garments that, though it has some redness in it, has other colors – such as white or black – in it as well. This view takes into consideration those narrations that mention the Prophet’s red robe; it is a well-known fact that Yamaaniyyah garments (the Prophet (Pbuh) was wearing one such garment) would have streaks of red as well as of other colors on them.” Ibn Al-Qayyim said, “Some scholars would wear completely red garments, claiming that they were following the Sunnah; however, they were wrong, for the robe that the Prophet (Pbuh) wore was from the robes of Yemen, which would not be dyed in pure red (i.e., they would also have streaks of other colors on them).”

14) What Kind Of Rings Men May Wear

It is permissible for men to wear rings made of silver, but it is forbidden for them to wear rings made of gold. And if a man does wear a ring, it is recommended for him to wear it on his tiny finger. Anas (R.A) said, “The Prophet (Pbuh) made a ring, and he (Pbuh) said, “Verily, we have taken a ring and have made an inscription on it, and let no one make the same inscription [on his ring]. ” [Muslim, 2092]

In another narration, the Prophet (Pbuh) forbade the practice of wearing a ring on the middle or index finger. ‘Alee (R.A) said, “He -i.e., the Prophet (Pbuh) – forbade me from wearing my ring on this [finger] or on the one next to it (i.e., the middle finger and the index finger) – and ‘Aasim (one of the narrators of the Hadeeth) didn’t know which two fingers were being referred to…” Therefore, if one chooses to wear a ring, it is recommended for him to wear it on his tiny finger, and it is disliked for him to wear it on his middle finger or on the finger next to it. The matter being clear and undisputed about the issue of fingers, scholars disagree about whether one should wear a ring on one’s left hand or on one’s right hand. An-Nawawee clarified this issue, saying, “As for the ruling of jurists in this issue, they unanimously agree that it is permissible to wear a ring on both the right and left hand and that it is not disliked to wear a ring on either hand. What they disagree about is whether it is better to wear a ring on one’s right hand or on one’s left hand. There is nothing conclusive in the matter, for many of our pious predecessors would wear rings on their right hands, while many other of our pious predecessors would wear them on their left hands…” Because there is no conclusive evidence, there is leeway in the matter, and all praise is to Allah (Swt).

15) It Is Recommended To Wear Fragrance

Fragrance is a kind of adornment that purifies and comforts the soul, and of all people, the Messenger of Allah (Pbuh) exuded the best kind of fragrance. Arias (R.A) said, “I have never touched any silk or Deebaaj (a kind of silk) that was softer than the hand of the Prophet (Pbuh) and I have never smelled any fragrance or scent that was better than the fragrance or scent of the Prophet (Pbuh)” Ad-Daarimee related the same Hadeeth with this wording: ” And I have never smelled any fragrance that was better than his fragrance – neither Miskah (a kind of fragrance) nor anything else.” [Bukhaaree, 3561]

In general, fragrance is equally permitted for men and women; yet it is equally forbidden for them when they are performing Hajj or ‘Umrah, as long as they are in the state of Ihraam (the inviolable state of a pilgrim). This latter ruling is derived from the Hadeeth of Ibn ‘Abbaas (R.A) in which an account is given of a pilgrim who was killed as a result of an accident with his camel. The Prophet (Pbuh) gave the following instructions regarding his corpse: “And do not apply any fragrance on him (because he will be raised in the same state that he died upon, i.e., upon the state of being a pilgrim; and a person in that state is not allowed to wear any fragrance).” [Muslim, 1206] The same ruling can be taken from a narration that is related by Ibn ‘Umar (R.A) in it, a man asked about those garments that a Muhrim (a person who is in the inviolable state of being a pilgrim) is allowed to wear. He said, “And do not wear any garments that have been touched in the least by saffron or Al-Wars (a plant that is known for its pleasant odor).”[Muslim, 938]

And there are two situations in which women in specific are forbidden from wearing perfume. First, a woman may not wear perfume if she is still in mourning after her husband’s death, and a woman is required to mourn (mourn has specific meaning in Islam, which should become clear from the following Hadeeth) after her husband’s death for four months and ten days. Umm ‘Atiyyah (R.A) said, “We would be forbidden from mourning over the dead for more than three days, except for a husband, [in which case the period of mourning was] for four months and ten (days): [during that period] we would not use kohl, we would not apply perfume, and we would not wear a dyed garment, except for the ‘Usb garment (a specific kind of garment from Yemen)…” [Muslim, 938]

Second, a woman may not wear perfume if she goes to any gathering or place that is attended by stranger men (i.e., men who are not from her Mahrams), or even if she only passes through such a gathering or place. These days especially, many women do not take heed of the severe warning that is implied in the following Hadeeth: Abu Moosa Al-Ash’aree (R.A) reported that the Messenger of Allah (Pbuh) said, “As for any woman that wears perfume and then passes by a group [of men], so that they can smell her fragrance, then she is a fornicator.”[Ahmad, 19248]

And Abu Hurairah (R.A) said, “I came across a woman who was exuding the smell of fragrance…[and I said,] ‘0 female slave of Al-Jabbaar (the Almighty, the Omnipotent), have you come from the Masjid” She said, “Yes.” He (R.A) said, “Verily, I heard my beloved, Abul-Qaasim (i.e., the Prophet (Pbuh) say, “Prayer is not accepted from a woman who wears perfume for this Masjid, until she returns and takes the same shower that she performs for Janaabah (i.e., which she performs to exit from the major state of impurity). ” [Muslim, 444]

16) The Sunnah Pertaining To A Person’s Hair

It is Sunnah for a man to both groom and clean his hair, taking care that it does not become dirty or disheveled. The basis for this ruling can be found in a Hadeeth that is related by Jaabir Ibn ‘Abdullah (R.A) in it, he (R.A) said, “When the Messenger of Allah (Pbuh) once visited us in our home, he saw a man with disheveled [hair]; he (Pbuh) then said, “Could he not have found something to comb his hair with?”

And he (Pbuh) saw a man who was wearing dirty clothes; he (Pbuh) then said, ‘Could he not have found something to wash his clothes with. ” [Ahmad, 14436]

And Abu Hurairah (R.A) reported that the Messenger of Allah (Pbuh) said, “If a person has hair [on his head], then let him honor it.” [Abu Daawood, 4163]

However, that a man should honor his hair by grooming it and keeping it clean does not mean that he should become extravagant with his hair, whereby he styles it in the same manner that a woman styles her hair, or spends as much time on it as a woman spends on her hair. To take care of one’s hair by spending a lot of time on grooming it is something that is specific to women, and so men should not imitate them in this regard, for ‘Abdullah Ibn Mughaffal (R.A) reported that the Prophets (Pbuh) forbade the practice of combing one’s hair unless it is done at reasonable intervals. [Ahmad, 16351 Hameed Ibn ‘Abdur-Rahmaan said, ” I met a man who was a Companion of the Prophet (Pbuh) for the same amount of time that Abu Hurairah (R.A) accompanied him – for four years. That man said, ‘ The Messenger of Allah (Pbuh) forbade that one of us should comb his hair every day.'”[Abu Daawood, 28]

As for the practice of completely shaving one’s hair, one should first know that is better to leave one’s hair as it is, allowing it to grow until it reaches the flesh of one’s ears, for that was how the Prophet (Pbuh) kept his hair. Al-Baraa Ibn ‘Aazib (R.A) said, “The Prophet (Pbuh) was of medium height. He was broad-shouldered, and he had hair that reached the flesh of his ear…” Muslim related it thus: ” With a very large Al-Jummah (a part of a person’s hair that falls down to one’s shoulders), until the flesh of his ears.”[Muslim, 2337]

The ruling for shaving one’s hair can, depending on the situation, be compulsory, forbidden, recommended, or permissible. It is compulsory to shave one’s hair during hajj and Umrah if one does not at least cut his hair. Also, if one keeps a hairstyle that is an imitation of a hairstyle common among non-Muslims, and if shaving his hair is the only way to rectify the situation, then it is compulsory for him to shave his hair.

It is forbidden to shave one’s hair if one shaves it as an act of worship – with the exception of hajj and Umrah – which is practiced among certain Sufi circles. When a person accepts Islam, it is recommended for him to shave his hair, especially if he has a lot of hair on his head. Also, it is recommended for the guardian of a baby to shave the baby’s hair seven days after his or her birth. Finally, it is recommended for one to shave his hair if it makes him look so handsome that he becomes a source of Fitnah (trial and temptation) to either men or women. And it is recommended not to shave but to at least cut one’s hair if it surpasses the length of the Prophet’s hair.

It is permissible to shave one’s hair if a person is so busy or preoccupied with important matters that he cannot properly take care of his hair. Imam Ahmad said, “It is Sunnah (i.e., to allow one’s hair to grow), and were we able to, we would have applied it (i.e., allowed our hair to grow); however, hair requires a certain amount of effort and upkeep.” It is also permissible to shave one’s hair if one does so for some medical benefit.

Related Issue: These days, many among the youth are keeping a hairstyle that the Shariah expressly forbade: the practice of shaving a part of one’s head and leaving the rest of it. In the Arabic language and as a term in the Shariah, this practice is known by the name ‘Al-Qaz’a’. Ibn ‘Umar (R.A) reported that the Messenger of Allah (Pbuh) forbade the practice of Al-Qaz’a. In Muslim’s narration of the Hadeeth, Naa’fai was asked, “What is Al-Qaz’a. He said, ” To shave part of a baby’s head, and to leave a part of it.” [Muslim, 2120] And Ibn Al-Qayyim said, ” There are four kinds of Al-Qaz’a: first, to shave here and there (at random or in a pattern, but without shaving the entire head)… Second, shaving the middle of one’s head and leaving the sides, a practice that is common among Christian monks. Third, shaving the sides of one’s head and leaving the middle, a practice that is common among the foolish members of society. Fourth, shaving the front of one’s head and leaving the back. All of these practices are categories of Al-Qaz’a, and Allah (Swt) knows best.”

Related Issue: If one wants to shave his head, he should begin with the right side and then move on to the left side. Anas Ibn Maalik (R.A) said, ” The Messenger of Allah (Pbuh) arrived at Minah; he went to Al-Jamarah and pelted it. He then went to his place at Minah and slaughtered [his sacrifice]. Next, he said to the haircutter, “Take (i.e., shave), and he pointed to his right side, and then to his left side…” [Muslim, 1305]

17) It Is Sunnah For Men To Grow Their Beards And Trim Their Moustaches

It is in fact a compulsory Sunnah for men to trim their mustaches and to allow their beards to grow and flourish. Men have no choice in the matter; they must simply listen and obey, for Allah (Swt) said: “It is not for a believer, man or woman, when Allah and His Messenger have decreed a matter that they should have any option in their decision. And whoever disobeys Allah and His Messenger has indeed strayed in a plain error.” (Qur’an 33:36)

It is not for a believer, means that it is most inappropriate for a person who has Eemaan (faith, belief) in his heart to do anything other than race and strive to obey Allah (Swt) and His Messenger (Pbuh) and flee from their anger. This involves obeying their commands and staying away from that which they prohibited. To truly be a believer, one must give priority to the Messenger’s commands over the strongest of one’s inner desires.

There are a number of Ahadeeth in which the Messenger of Allah (Pbuh) ordered Muslims to grow their beards and trim their mustaches; basically, those Ahadeeth impart the same command but are worded differently. Here is one example: “Differ from the polytheists: trim your mustaches and allow your beards to grow.” [Muslim, 259]  

The Prophet’s command in this Hadeeth involves two reasons why a Muslim should grow his beard and trim his mustache: First, it is compulsory upon a Muslim to obey the command of the Prophet (Pbuh) and second, a Muslim should differ from the polytheists – and this too we know from the Prophet’s command, for the Prophet (Pbuh) elsewhere stated in unequivocal terms that it is prohibited to imitate the polytheists. A Muslim should submit to Allah and His Messenger’s command, so that he is not put to trial and so that he is not punished by a painful torment: “And let those who oppose the Messenger’s (Muhammad (Pbuh)) commandment (i.e., his Sunnah – legal ways, orders, acts of worship, statements, etc.) (among the sects) beware, lest some Fitnah (disbelief trials, afflictions, earthquakes, killing, becoming overpowered by a tyrant, etc.) befall them or a painful torment be inflicted on them.” (Qur’an 24:63)

Based on certain narrations from our pious predecessors, some scholars have discussed the matter of trimming the beard, both in length and in width; however, those narrations are superfluous in light of the fact that we have clearly-worded narrations from the Prophet (Pbuh) narrations that leave no doubt about the matter. The Messenger of Allah’s sayings and deeds represent conclusive proof in all matters, and that is not the case for the sayings and deeds of his Companions (R.A) and followers.

An-Nawawee said, “The chosen (i.e., correct) view in this issue is that one should allow his beard to grow without trimming it at all and that one should not completely remove his mustache, but should instead trim enough of it to allow the edge of his lip to be seen. And Allah (Swt) knows best.”

18) The Sunnah Is To Dye White Hair, But Not To The Color Black

When the hair on a person’s head or face turns white, it is Sunnah for him to change the color with dye, for the Prophet (Pbuh) said, “Verily, the Jews and Christians do not dye [their hair], so differ from them [in regard to this matter (and in regard to all matters)]. ‘ [Muslim, 21003]

However, one should stay away from the color black, for the Prophet (Pbuh) forbade Muslims from using black dye for one’s hair. In the year of the Makkah Conquest, when Abu Quhaafah (R.A) was brought to the Prophet a his hair and beard were white. The Prophet (Pbuh) said, “Change this with something (i.e., change the color of Abu Quhaafah’s hair with some kind of dye), but stay away from black.” [Muslim, 2102]

“Stay away from black” is a clear prohibition, and it applies equally to both men and women.

19) What Is Related About The Use Of Kohl (A Powder Used As Eye Make-Up And As Eye Ointment)

Both men and women may use kohl, though its use for men is limited to health-related benefits; women, on the other hand, may use kohl to adorn themselves as well as to achieve some health-related benefit. Arabs would use kohl to treat a sore eye. In a Hadeeth that is related by Umm ‘Atiyyah (R.A), an account is given of a woman whose husband died and whose eyes then became afflicted with some ailment. Some Companions mentioned her situation to the Prophet (Pbuh) and told him that they were using kohl to treat her ailment. [Muslim, 1489] And in another Hadeeth, Ibn ‘Abbaas (R.A) related that the Messenger of Allah (Pbuh) said, ‘Wear your white garments, for they are from the best of your garments; and in them you should enshroud your dead. Also, the best of your kohl is Al-Ithmid (a kind of kohl, which comes from a well-known black stone that has some redness in it. It is found in the lands of Al-Hijaaz): it strengthens and improves eyesight and makes hair grow.” [Ahmad, 2048]

When one uses kohl, it is Sunnah to apply it an odd number of times – three times to his right eye, three times to his left eye, twice to his right eye and once to his left eye, vice-versa, or more often, as long as the total number of times it is applied, is an odd number.

Related Issue: Men should not use kohl as a means of beautifying or adorning their appearance; it is contrary to the innate masculinity of men to adorn themselves as women do. The following Hadeeth lists the benefits of Al-Ithmid, and among those benefits, no mention is made of adornment. The Prophet (Pbuh) said, “Use Al-Ithmid, for indeed, it makes hair grow, it gets rid of Al¬Qadhaa (the filth that surfaces around the corners of one’s eyes), and it helps one see more clearly.”[Fathul-Baaree, 10/167]

20) Kinds Of Adornment That Are Prohibited For Women

Kohl, perfume, henna – Allah it permitted women to use these and similar things to beautify themselves with; however, there are certain means of beautification that Allah it has forbidden for women. Basically, these prohibited means always involve some form of changing Allah’s creation. ‘Abdullah Ibn Mas’ood (R.A) cursed Al-Waashimaat (those women who stick needles in skin, and then fill the area with kohl or bluing, to make the skin blue or green), Al-Mutanammisaat (those women who demand others to remove or pluck the hair on their faces) and Al-Mutafallijaat (those women who demand from someone to create a gap between their two front teeth or those who do it themselves), who do it for beauty, changers of Allah’s creation.’ Umm Ya’qoob said, ‘What is this?’ Abdullah (R.A) said, “Why should I not curse he whom the Messenger of Allah (Pbuh) curses and [he who is cursed] in Allah’s Book!’ She said, “By Allah, I have read what is in between the tablets (i.e., the front and back cover of the Qur’an), and I have not found it.” He (R.A) said, “By Allah, if you have read it, you have found it: “And whatsoever the Messenger (Muhammad (Pbuh)) gives you, take it, and whatsoever he forbids you, abstain (from it).” (Qur’an 59:7)

Bukhaaree and others have related from ‘Abdullah (R.A) that, “Allah cursed the Waasilah (a woman who attaches hair from a foreign source to her own hair).” [Muslim, 2125]

Despite the authenticity and clarity of these Ahadeeth and the severe warning found in them, many women persist in perpetrating the said sins or at least some of them; this stems from nothing other than the weakness of their faith. Otherwise, which woman would complacently place herself in a situation that results in her facing the anger of the All Mighty! 0 Allah, we ask You for safety and wellness, both in our religious and worldly affairs.

Related Issue: The above-mentioned prohibitions are not limited to women; rather, they also apply to men who perform those deeds for themselves or for others. Women are specified in the above-mentioned narrations simply because they perpetrate those actions more than men do; likewise, the woman mourner who screams and wails (often because she is paid to do so) is specifically mentioned in certain narrations, because rarely are men seen mourning in the same manner; yet in no way does that mean that the prohibition is limited to women. And Allah (Swt) knows best.