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IN SAHIH BUKHARI
Sahih Bukhari >
Book 72: Dress
Sahih Bukhari > Book 72 : Dress
CHAPTER 1. The part of the garment that hangs below the ankles is in the Fire.
7:678 Narrated by Abu Huraira
The Prophet said, “The part of an Izar which hangs below the ankles is in the Fire.” [i.e., the one who wears the Izâr (lower-half body cover) that hangs below the ankles (with conceit) will be in the fire of Hell]. (See Fat/i Al-Ban, Vol. 12, Page 370)
Sahih Bukhari > Book 72 : Dress
CHAPTER 2. The Burlid (black decorated square garments that are worn by bedouins) and the Hibar (a green garment made in Yemen) and the Shamla (a garment that is wrapped around the body).
7:704 Narrated by Anas bin Malik
The most beloved garment to the Prophet to wear was the Hibra (a kind of Yemenese cloth).
7:705 Narrated by ‘Aisha
(The wife of the Prophet) When Allah’s Apostle died, he was covered with a Hibra Burd (green square decorated garment).
Sahih Bukhari > Book 72 : Dress
CHAPTER 3. White clothes.
7:717 Narrated by Abu Dharr
I came to the Prophet while he was wearing white clothes and sleeping. Then I went back to him again after he had got up from his sleep. He said, “Nobody says: ‘None has the right to be worshipped but Allah’ and then later on he dies while believing in that, except that he will enter Paradise.’ I said, “Even It he had committed illegal sexual intercourse and theft.” I said. “Even if he had committed illegal sexual intercourse and theft? He said. ‘Even If he had committed illegal sexual intercourse and theft,” I said, ‘Even it he had committed illegal sexual intercourse and thefts.’ He said, “Even If he had committed Illegal sexual intercourse and theft, inspite of the Abu Dharrs dislikeness. Abu ‘Abdullah said, “This is at the time of death or before it if one repents and regrets and says “None has the right to be worshipped but Allah. He will be forgiven his sins.”
Sahih Bukhari > Book 72 : Dress
CHAPTER 4. The wearing of silk clothes (by men) and bedding thereof.
7:718 Narrated by Aba ‘Uthman An-Nahdi
While we were with ‘Utba bin Farqad at Adharbijan, there came ‘Umar’s letter indicating that Allah’s Apostle had forbidden the use of silk except this much, then he pointed with his index and middle fingers. To our knowledge, by that he meant embroidery.
Sahih Bukhari > Book 72 : Dress
CHAPTER 5. (Bedding) of silk sheets.
7:720 Narrated by Abu ‘Uthman
While we were with ‘Utba. ‘Umar wrote to us: The Prophet said, “There is none who wears silk in this world except that he will wear nothing of it in the Hereafter.” ‘ Abu ‘Uthman pointed out with his middle and index fingers.
7:728 Narrated by Hudhaifa
The Prophet forbade us to drink out of gold and silver vessels, or eat in it, Ann also forbade the wearing of silk and Dibaj or sitting on it.
Sahih Bukhari > Book 72 : Dress
CHAPTER 6. Men are forbidden to use saffron.
7:737 Narrated by Anas
The Prophet forbade men to use saffron.
Sahih Bukhari > Book 72 : Dress
CHAPTER 7. The Sibtiya (shoes made of tanned leather) and other shoes.
7:741 Narrated by Said Abu Maslama
I asked Anas (bin Malik), “Did the Prophet use to offer the prayers with his shoes on?” He said, “Yes.”
7:746 Narrated by Abu Huraira
Allah’s Apostle said, “None of you should walk, wearing one shoe only; he should either put on both shoes or put on no shoes whatsoever.”
Sahih Bukhari > Book 72 : Dress
CHAPTER 8. One should take off the left shoe first.
7:747 Narrated by Abu Huraira
Allah’s Apostle said, “If you want to put on your shoes, put on the right shoe first; and if you want to take them off, take the left one first. Let the right shoe be the first to be put on and the last to be taken off.”
Sahih Bukhari > Book 72 : Dress
CHAPTER 9. The statement of the Prophet: ‘None should have the same engraving made on his ring as the engraving on my ring.’
7:766 Narrated by Anas bin Malik
Allah’s Apostle took a silver ring and had ‘Muhammad, the Apostle’ of Allah’ engraved on it. The Prophet then said (to us), ‘I have a silver ring with ‘Muhammad, the Apostle of Allah engraved on it, so none of you should have the same engraving on his ring.”
Sahih Bukhari > Book 72 : Dress
CHAPTER 10. The dismissal of such men as are in the similitude (assume the manners) of women, from the houses
7:774 Narrated by Ibn ‘Abbas
The Prophet cursed effeminate men (those men who are in the similitude (assume the manners of women) and those women who assume the manners of men, and he said, “Turn them out of your houses .” The Prophet turned out such-and-such man, and ‘Umar turned out such-and-such woman.
Sahih Bukhari > Book 72 : Dress
CHAPTER 11. To leave the beard (i.e., not to cut it).
7:781 Narrated by Ibn ‘Umar
Allah’s Apostle said, “Cut the moustaches short and leave the beard (as it is).”
Sahih Bukhari > Book 72 : Dress
CHAPTER 12. A1-Khidâb (the hair dye).
7:786 Narrated by Abu Huraira
The Prophet said, “Jews and Christians do not dye their hair so you should do the opposite of what they do.
Sahih Bukhari > Book 72 : Dress
CHAPTER 13. The curly hair
7:791 Narrated by Qatada
l asked Anas bin Malik about the hair of Allah’s Apostle. He said, “The hair of Allah’s Apostle was neither much straight, nor much curly, and it used to hang down till between his shoulders and his earlobes.
7:793 Narrated by Anas
The Prophet had big hands and feet, and I have not seen anybody like him, neither before nor after him, and his palms were soft.
Sahih Bukhari > Book 72 : Dress
CHAPTER 14. Al-Qaza’ (leaving a tuft of hair here and there after shaving one’s head).
7:804 Narrated by (Abdullah) bin ‘Umar
Allah’s Apostle forbade Al-Qaza’ (leaving a tuft of hair here and there after shaving one’s head.)
Sahih Bukhari > Book 72 : Dress
CHAPTER 15. The application of perfume by the wife on her husband with her own hands.
7:812 Narrated by ‘Aisha
Used to perfume the Prophet before his assuming the state of with the best scent available.
Sahih Bukhari > Book 72 : Dress
CHAPTER 16. Whoever did not refuse the scent.
7:813 Narrated by Thumama bin ‘Abdullah
Anas never used to refuse (a gift of) scent and used to say that the Prophet never used to refuse (a gift of) scent.
Sahih Bukhari > Book 72 : Dress
CHAPTER 17. Adh-Dharira (a kind of scent).
7:814 Narrated by ‘Aisha
During Hajjat-al-Wada’, I perfumed Allah’s Apostle with Dharira with my own hands, both on his assuming Ihram and on finishing it.
Sahih Bukhari > Book 72 : Dress
CHAPTER 18. The punishment for picture-makers on the Day of Resurrection.
7:835 Narrated by ‘Abdullah bin ‘Umar
Allah’s Apostle said, “Those who make these pictures will be punished on the Day of Resurrection, and it will be said to them. ‘Make alive what you have created.’”
Sahih Bukhari > Book 72 : Dress
CHAPTER 19. The obliteration of pictures.
7:837 Narrated by Abu Zur’a
l entered a house in Medina with Abu Huraira, and he saw a man making pictures at the top of the house. Abu Huraira said, “I heard Allah’s Apostle saying that Allah said, ‘Who would be more unjust than the one who tries to create the like of My creatures? Let them create a grain: let them create a gnat.’ “Abu Huraira then asked for a water container and washed his arms up to his armpits. I said, “0 Abu i Huraira! Is this something you have heard I from Allah’s Apostle?” He said, “The limit for ablution is up to the place where the ornaments will reach on the Day of Resurrection.’
IN SAHIH MUSLIM
Sahih Muslim >
Book 24: Clothes And Decoration
Sahih Muslim > Book 24 : Clothes And Decoration
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 24: 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 24: 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 24: 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 24: Number 5129: Mu’awiya b. Suwaid b. Muqarrin reported: 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 24: 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 24: 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 24: 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-Salm (i. e. responding to the words of salutation) and he said: He forbade (the use of) gold ring.
Book 24: 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 24: 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 nonbelievers) in this world, but they are meant for you in the Hereafter on the Day, of Resurrection.
Book 24: Number 5135: This badith has been reported on the authority of ‘Abdullah b. Ukaim with a slight variation of wording.
Book 24: 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 24: 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 24: 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 24: Number 5139: This hadith has been reported on the authority of Hudhaila with the same chain of transmitters.
Book 24: 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 nonbelievers) in this world.
Book 24: Number 5141: Ibn Umar reported that Umar b. Khattab saw (someone 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 24: Number 5142: This hadith has been narrated by Ibn Umar through another chain of transmitters.
Book 24: 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 24: 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 24: Number 5145: This hadith has been narrated on the authority of Ibn Shihab with the same chain of transmitters.
Book 24: 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 24: 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 24: 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 24: 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 cloth 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 24: 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 24: 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 24: Number 5152: This hadith has been transmitted on the authority of ‘Asim.
Book 24: 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 24: 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 24: Number 5155: This hadith has been reported on the authority of Qatada but there is no mention of the words of Abd Uthman.
Book 24: 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 24: Number 5157: This hadith has been narrated on the authority of Qatada with the same chain of transmitters.
Book 24: 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 24: 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 24: Number 5160: This hadith has been narrated on the authority of Mubammad b. Ja’far but with a slight variation of wording.
Book 24: 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 24: 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 24: 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 24: 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 24: 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 24: 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 24: Number 5167: This hadith has been narrated on the authority of azid b. Abu Habib with the same chain of transmitters.
Sahih Muslim > Book 24 : Clothes And Decoration
Chapter 2: It is permissible for a man to wear silk because of itch or some other reason
Book 24: 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 24: 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 24: 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 24: Number 5171: This hadith has been narrated on the authority of Shu’ba with the same chain of transmitters.
Book 24: 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.
Sahih Muslim > Book 24 : Clothes And Decoration
Chapter 3: It is not permissible for a man to wear clothes of yellow colour
Book 24: 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 24: Number 5174: This hadith has been reported on the authority of Yahya b. Abu Kathir with the same chain of trarnmitteis.
Book 24: 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 24: 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 24: 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 24: 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.
Sahih Muslim > Book 24 : Clothes And Decoration
Chapter 4: Excellence of wearing the mantles of yemen
Book 24: 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 24: Number 5180: Anas reported that the garment most liked by Allah’s Messenger (may peace be upon him) was the mantle of Yemen.
Sahih Muslim > Book 24 : Clothes And Decoration
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 24: 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 24: 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 24: Number 5183: This hadith has been reported on the authority of Ayyub with a slight variation of wording.
Book 24: 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 24: 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 24: 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 24: Number 5187: This hadith has been reported on the authority of Hisham b. ‘Urwa with a slight variation of wording.
Sahih Muslim > Book 24 : Clothes And Decoration
Chapter 6: It is permissible to use carpets
Book 24: 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 24: 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.
Sahih Muslim > Book 24 : Clothes And Decoration
Chapter 7: Disapproval of keeping more beddings and clothes than are genuinely needed
Book 24: Number 5190: Jabir b. ‘Abdullah reported that Allah’s Messenger (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.
Sahih Muslim > Book 24 : Clothes And Decoration
Chapter 8: It is forbidden to trail one’s garment out of conceit or pride
Book 24: 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 24: 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 24: 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 24: Number 5194: This hadith has been narrated on the authority of Ibn ‘Umar through another chain of transmitters.
Book 24: 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 24: 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 24: 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 24: 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 24: 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 24: 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 24: 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 24: 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.
Sahih Muslim > Book 24 : Clothes And Decoration
Chapter 9: It is forbidden to walk with pride, over pleased with fine clothes
Book 24: 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 24: Number 5204: This hadith has been narrated on the authority of Abu Huraira but with a different chain of transmitters.
Book 24: 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 24: 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 24: 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.
Sahih Muslim > Book 24 : Clothes And Decoration
Chapter 10: About the signet ring made of gold
Book 24: Number 5208: Abu Huraira reported that Allah’s Apostle (may peace be upon him) forbade the wearing of gold signet ring.
Book 24: 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 24: Number 5210: ‘Abdullah reported that Allah’s Messenger (may peace be upon 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 24: 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.
Sahih Muslim > Book 24 : Clothes And Decoration
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 24: 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 24: 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 (Muhamad, 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 24: 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 (Muhammad, Messenger of Allah) and said to the people I have got made a ring of silver and engraved in it (these words) (Muhammad, Messenger of Allah). So none should engrave these (words) like this engravement.
Book 24: Number 5215: This hadith has been reported on the authority of Anas through another chain of transmitters but there is no mention of the words (Muhammad, Messenger of Allah) in it.
Sahih Muslim > Book 24 : Clothes And Decoration
Chapter 12: Allah’s messenger (may peace be upon him) got made for himself a signet ring when he decided to write letters to the non-arabs
Book 24: 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 (Muhammad, Messenger of Allah).
Book 24: Number 5217: Anas reported that when Allah’s Apostle (may peace be upon him) decided to write (letters) to nonArabs (i.e. Persian and Byzantine Emperors) it was said to him that the nonArabs 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 24: 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. (Muhammad the Messenger of Allah).
Sahih Muslim > Book 24 : Clothes And Decoration
Chapter 13: Pertaining to the discarding of rings
Book 24: 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 24: 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 24: Number 5221: A hadith like this has been reported on the authority of Ibn Juraij with the same chain of transmitters.
Book 24: 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 24: 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 24: Number 5224: This hadith has been narrated on the authority of Yunus b. Yazid with the same chain of transmitters.
Book 24: 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 24: 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 24: Number 5227: A hadith like this has been reported on the authority of ‘Ali through a different chain of transmitters.
Book 24: 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 24: 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.
Sahih Muslim > Book 24 : Clothes And Decoration
Chapter 14: Pertaining to the wearing of sandals (or shoes)
Book 24: 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 24: Number 5231: Abu Huraira 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 24: 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 24: 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.
Sahih Muslim > Book 24 : Clothes And Decoration
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 24: 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 24: 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.
Sahih Muslim > Book 24 : Clothes And Decoration
Chapter 16: It is prohibited to lie down on one’s back and placing of one’s foot upon the other
Book 24: Number 5236: Jabir reported that Allah’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 24: 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 24: 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.
Sahih Muslim > Book 24 : Clothes And Decoration
Chapter 17: Permissibility of placing one’s foot upon the other while lying
Book 24: 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 24: Number 5240: This hadith has been narrated on the authority of Zuhri with the same chain of transmitter.
Sahih Muslim > Book 24 : Clothes And Decoration
Chapter 18: Prohibition of using clothes dyed in saffron for men
Book 24: 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 24: Number 5242: Anas reported that Allah’s Messenger (may peace be upon him) forbade that a person should (wear) clothes dyed in saffron.
Book 24: 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 24: 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 24: 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.
Sahih Muslim > Book 24 : Clothes And Decoration
Chapter 19: Angels do not enter a house in which there is a dog or a picture
Book 24: 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 24: 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 24: 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 24: 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 24: 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 24: Number 5251: This hadith has been reported on the authority of Zuhri with the same chain of transmitters.
Book 24: Number 5252: Abu Talha, 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 24: 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 24: 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 24: 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 24: 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 24: 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 24: 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 24: 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 24: 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 24: 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 24: 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 24: Number 5263: This hadith has been narrated on the authority of Shu’ba with the same chain of transmitters.
Book 24: 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 24: 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 24: 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 24: 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 24: 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 24: Number 5269: Ibn ‘Umar reported a hadith like this through another chain of transmitters.
Book 24: 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 24: Number 5271: This haditli has been reported on the authority of Abu Mu’awiya through another chain of transmitters (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 24: 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 24: 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 24: Number 5274: Nadr b. Anas reported that a person came to Ibn ‘Abbas and he narrated (the above mentioned hadith) from Allah’s Apostle (may peace be upon him).
Book 24: 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 24: 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.
Sahih Muslim > Book 24 : Clothes And Decoration
Chapter 20: Disapproval of setting out on a journey along with a dog and bells
Book 24: 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 24: Number 5278: This hadith has been reported on the authority of Suhail with the same chain of transmitters.
Book 24: Number 5279: Abu Huraira reported Allah’s Messenger (may peace be upon him) as saying: The bell is the musical instrument of the Satan.
Sahih Muslim > Book 24 : Clothes And Decoration
Chapter 21: Disapproval of hanging the necklace round the camels’ necks
Book 24: 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.
Sahih Muslim > Book 24 : Clothes And Decoration
Chapter 22: It is forbidden to beat the animal on the face or cauterise at the face
Book 24: 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 24: Number 5282: This hadith has been reported on the authority of Jabir b. ‘Abdullah through another chain of transmitters.
Book 24: 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 24: 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 24: 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 24: 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 24: 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 24: 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.
Sahih Muslim > Book 24 : Clothes And Decoration
Chapter 23: Disapproval of having a part of the head shaven and leaving a part unshaved
Book 24: 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 24: 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 24: 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 24: Number 5292: This hadith has been narrated on the authority of Ibn ‘Umar through another chain of transmitters.
Sahih Muslim > Book 24 : Clothes And Decoration
Chapter 24: Prohibition of sitting on the roadsides and to honour the obligations of the roadside
Book 24: 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 24: Number 5294: This hadith has been reported on the authority of Zaid b. Aslam with the same chain of transmitters.
Sahih Muslim > Book 24 : Clothes And Decoration
Chapter 25: It is forbidden to add false hair to one’s head, or to pluck the eyebrow or to separate the teeth
Book 24: 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 24: Number 5296: This hadith has been transmitted on the authority of Shu’ba with a slight variation of wording.
Book 24: 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 24: 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 24: 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 24: 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 24: 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 24: 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 24: Number 5303: This hadith has been narrated on the authority of Mansur without the story pertaining to Umm Ya’qub.
Book 24: Number 5304: This hadith has been transmitted on the authority of Abdullah.
Book 24: 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 24: 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 24: Number 5307: This hadith has been transmitted on the authority of Zuhri but with a slight variation of wording.
Book 24: 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 24: Number 5309: Sa, id b. Musayyib reported that Mu’awiya said one day: Should I narrate to you the evil makeup. 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.
Sahih Muslim > Book 24 : Clothes And Decoration
Chapter 26: The women who are naked even in their dresses, who deviate from the right path and lead their husbands astray
Book 24: 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.
Sahih Muslim > Book 24 : Clothes And Decoration
Chapter 27: Prohibition of wearing the garment of falsehood
Book 24: 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 24: 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 24: Number 5313: This hadith has been reported on the authority of Hisham with the same chain of transmitters.
FROM RIYAD AL SALIHEEN
Riyad Al Saliheen >
Book Three: The Book of Dress
Riyad Al Saliheen > Book 3 : The Book of Dress
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)
Hadeeth 779. Ibn `Abbas (May Allah be pleased with them) reported: I heard Messenger of Allah (PBUH) saying, “Put on white clothes because they are the best; and use them for shrouding your dead.” [At-Tirmidhi and Abu Dawud].
Hadeeth 780. Samurah (May Allah be pleased with him) reported: Messenger of Allah (PBUH) 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].
Commentary: Both these Ahadith tell us that white clothes are fine and likeable and are especially recommended on Fridays and on all other occasions except on `Eid days where new clothes, if any, are recommended. The purity and beauty of this colour befits the dignity and honour of man.
Hadeeth 781. Bara’ (May Allah be pleased with him) reported: Messenger of Allah (PBUH) was of medium stature. I saw him wearing a red mantle. I have never seen anything more graceful than that. [Al-Bukhari and Muslim].
Commentary: On the basis of this Hadith, some argue that red dress is also allowed to men. Imam An-Nawawi seems to hold the same view. However, many `Ulama’ believe that the dress of Messenger of Allah (PBUH) was not all red but had red stripes. They, therefore, maintain that the red clothes which women wear are not permissible to men. Some `Ulama’ think that a ruling on this issue will be on condition of space and time. If at some place disbelievers or women are fond of this colour, it will be banned for Muslim men because of its relevance to disbelief and womanishness. Yet, it will be allowed to Muslim men in a contrary situation. Opinions also exist that the indoor wear of red clothes is permissible to men but forbidden in public. To sum up, the red-coloured dress is not itself a taboo with regard to men. A ruling on it will be conditional in accordance with the situation. For example, in the Eastern society the red-coloured dress is usually worn by women and is peculiar to brides on the occasion of wedding. Men are, therefore, banned to wear it. Allah Alone has the true knowledge.
Hadeeth 782. Abu Juhaifah Wahb bin `Abdullah (May Allah be pleased with him) reported: I saw the Prophet (PBUH) by Al-Abtah valley in Makkah, in a red tent made from tanned skin. Bilal brought him ablution water. Then Messenger of Allah (PBUH) came out wearing a red mantle; and I can still remember looking at whiteness of his shanks. So he made his ablution, and Bilal (PBUH) 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 (PBUH) 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].
Commentary: `Al-Abtah’ is the name of a place which is also called the Muhassab valley. Lexically `Al-Abtah’ means a sloping ground. Since it was the passage of rainy water owing to its downward slope, it came to be known by this name. Here the Prophet (PBUH) encamped in a tent.
This Hadith provides for wearing red-coloured clothes as mentioned in detail in the preceding Hadith. Second, it points out an issue concerning the ritual prayer. The worshipper should place something before him as a symbol of obstruction (Sutra) so that somebody who goes past him may not divert his attention. Yet, there is no harm if the passer is an animal.
Hadeeth 783. Abu Rimthah Rifa`ah At-Taimi (May Allah be pleased with him) reported: I saw Messenger of Allah (PBUH) wearing two green garments. [Abu Dawud and At-Tirmidhi].
Commentary: Here we see a provision for wearing green-coloured clothes.
Hadeeth 784. Jabir (May Allah be pleased with him) reported: Messenger of Allah (PBUH) entered Makkah on the day of its conquest and he was wearing a black turban. [Muslim].
Hadeeth 785 Abu Sa`id `Amr bin Huraith (May Allah be pleased with him) reported: As if I am seeing Messenger of Allah (PBUH) wearing a black turban and both ends of it are falling over his shoulders. [Muslim].
Another narration is: Messenger of Allah (PBUH) was delivering a Khutbah wearing a black turban.
Commentary: We conclude from this Hadith that one can also put on black-coloured dress, turban and covering. Muslim scholars have said that it is a desirable act Mustahab to wear a black turban after defeating the enemy.
Hadeeth 786. `Aishah (May Allah be pleased with her) reported: The body of Messenger of Allah (PBUH) was shrouded in three white Yemeni cotton garments, among which was neither a gown nor a turban. [Al-Bukhari and Muslim].
Commentary: The shroud of a dead body consists of three simple pieces of cloth to the exclusion of a turban, shirt and Izar. It is better for the shroud to be white.
Hadeeth 787. `Aishah (May Allah be pleased with her) reported: One morning Messenger of Allah (PBUH) went out wearing a black blanket made of camel’s or sheep’s black hair with patterns of camels’ bags upon it. [Muslim].
Commentary: This Hadith tells us that one can wear a black woollen cloth with the woven image of an inanimate object.
Hadeeth 788. Al-Mughirah bin Shu`bah (May Allah be pleased with him) reported: I was with Messenger of Allah (PBUH) 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]. [Al-Bukhari and Muslim]
Another narration is: Messenger of Allah (PBUH) was wearing a Syrian cloak with tight sleeves.
Another narration is: This incident took place during the battle of Tabuk.
Commentary: Here, too, we have justification for wearing woollen dress. In order to answer the call of nature, one is supposed to get out of people’s sight. Instead of washing the feet while performing Wudu’, one may simply pass wet hands over the socks or stockings if these have been worn after the performance of ablution. A non-travelling person is allowed this facility for twenty-four hours while in the case of a traveller, this period is extended to three days. However, in case of sexual impurity one must take full bath.
Riyad Al Saliheen > Book 3 : The Book of Dress
Chapter 118 Excellence of Qamees
Hadeeth 789. Umm Salamah (May Allah be pleased with her) reported: Out of all garments Messenger of Allah (PBUH) liked Qamees the best. [At-Tirmidhi and Abu Dawud].
Commentary: Qamees is a piece of clothing with two sleeves, generally made of sewn cotton and worn under the rest of the clothes. In the lifetime of the Prophet (PBUH) the Arabs would commonly use two simple sheets of cloth as dress, one covering the lower part of body and one wrapping its upper part. Qamees was also in vogue but very few people used it. No doubt it covers the body adequately and is also comparatively convenient. So, the Prophet (PBUH) liked it most.
Riyad Al Saliheen > Book 3 : The Book of Dress
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
Hadeeth 790 Asma` bint Yazid (May Allah be pleased with her) reported: The Qamees sleeves of Messenger of Allah (PBUH) reached down to his wrists. [Abu Dawud and At-Tirmidhi].
Commentary: This Hadith simply tells us that Messenger of Allah (PBUH) used to wear a Qamees with long sleeves (up to the wrist); but in the case of all the other clothes, apart from the Qamees, the sleeves should not go beyond the finger tips.
Hadeeth 791. Ibn `Umar (May Allah be pleased with him) reported: The Prophet (PBUH) 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 (PBUH) said, “You are not of those who do it out of vanity.” [Al-Bukhari].
Commentary: Messenger of Allah (PBUH) has given a severe warning to those who intentionally wear a dress which is dragging along the ground because this is a sign of arrogance. Yet, if a person’s garment unintentionally slips downward he will not be put to accountability.
Hadeeth 792. Abu Hurairah (May Allah be pleased with him) reported: Messenger of Allah (PBUH) said, “On the Day of Resurrection, Allah will not look at him who trails his lower garment out of pride.” [Al-Bukhari and Muslim].
Commentary: A disregard of Allah’s Favours and gifts means ungratefulness which is essentially manifested in a haughty attitude. It is also a sign of arrogance that one wears a dress with the hem trailing on the ground.
Hadeeth 793. Abu Hurairah (May Allah be pleased with him) reported: The Prophet (PBUH) said, “What is below the ankles of a lower garment is condemned to the Fire (Hell).” [Al-Bukhari].
Commentary: The apparent sense of the Hadith words is that the part of the dress hanging down below the ankles will be put into Hell-fire. Yet, if this is the fate of the particular piece of cloth the wearer will surely go to Hell. When Nafi` (May Allah be pleased with him) was asked about it he said, “Yes, but what sins have the clothes committed?”
Hadeeth 794. Abu Dharr (May Allah be pleased with him) reported: I heard the Prophet (PBUH) 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 (PBUH)?” 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].
Commentary: This Hadith sheds light on three major sins which, unfortunately, prevail in Muslim societies. May Allah amend the lapses of Muslims’ behaviour!
Hadeeth 795. Ibn `Umar (May Allah be pleased with them) reported: The Prophet (PBUH) 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].
Commentary: This Hadith tells us if trousers and pajamas, out of pride etc., hang loose below the ankles, the wearer will be committing a grave blunder. The excessive hang of shirt or turban out of pride is also a sign of arrogance and involves the wearer in a major sin. Wearing long garments without the intention of pride is disliked.
Hadeeth 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 (PBUH). 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 ((PBUH) 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 (PBUH) 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].
Commentary: Herein, we are informed that the Companions of Messenger of Allah (PBUH) would lend a ready ear to the Prophet’s advice and put it into practice resolutely. Besides, in Islam the greeting of peace or Salam is alike to the living as well as the dead.The Hadith also tells us about the desirable length of Izar or lower garment. Shari`ah allows it up to the ankles, but if it goes below, the wearer will be involved in a serious transgression incurring Hell-fire as mentioned earlier. Second, any good act, however small it may be, must not be underestimated and ignored. At no cost should it be given up. Third, nobody should be reproached for his fault or mistake, that is, he should not be put to humiliation in public for it. However, in private conversation he may be advised to improve his behaviour and desist from repeating his mistake.
Hadeeth 797. Abu Hurairah (May Allah be pleased with him) reported: Messenger of Allah (PBUH) 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 (PBUH) said (again), “Go and perform your Wudu’.” Someone present said to Messenger of Allah (PBUH): “O Messenger of Allah! You ask him to perform his Wudu’ and then you kept silent (without saying the reason for it).” He (PBUH) 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].
Hadeeth 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 (PBUH). 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 (PBUH) sent a detachment. When they returned, one of them came to the assemblage in which Messenger of Allah (PBUH) 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 (PBUH) 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 (PBUH) 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 (PBUH) 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 (PBUH) 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 (PBUH) 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].
Commentary: This Hadith talks about six points. First, a war cry expressive of one’s chivalrous deeds and designed to intimidate the enemy is permissible. Second, it is not an impeachable act and will be rewarded by Allah if it is done with a good intention. Third, hair should be grown either up to the earlobes or up to the neck-end as was the Prophet’s practice. The Prophet (PBUH) disapproved the long hair upon the shoulders. Fourth, on return from a journey, a man is advised to clean up his appearance and dust-covered clothes; due to the fatigue and dust of journey, he may appear untidy and out of shape. With his ruffled hair and run-down face, whether intentional or unintentional, he will perhaps give a depressive impression to his wife and children and other family members to the displeasure of Allah. Fifth, we may sympathetically allude to the minor shortcomings of a person in his absence for the sake of his moral uplifting. This will not be considered as backbiting. Messenger of Allah (PBUH) talked about Khuraim Al-Usaidi (May Allah be pleased with him) in the same spirit. Sixth, indecency which means something ugly and disgraceful is taken here in an untidy and dishevelled sense which is against aesthetic principles.
Hadeeth 799. Abu Sa`id Al-Khudri (May Allah be pleased with him) reported: Messenger of Allah (PBUH) 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].Commentary: This Hadith says that a garment like trousers, pajamas, etc., should, properly speaking, go down up to the middle of the shanks. However, it is permissible to lower it up to the ankles which should remain uncovered. This commandment is for men alone. On the contrary, women are required to cover not only their ankles but also their feet, particularly when they go out.
Hadeeth 800. Ibn `Umar (May Allah be pleased with them) reported: My lower garment was trailing as I passed by Messenger of Allah (PBUH) 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 (PBUH) replied, “Half way down the knees.” [Muslim].
Hadeeth 801. Ibn `Umar (May Allah be pleased with them) reported: Messenger of Allah (PBUH) 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 (PBUH) 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].
Commentary: Herein, women are commanded to cover themselves completely up to an arm’s length from the hem of their clothes in order to cover the sole of their feet with their wraps and lower-body garments.
Riyad Al Saliheen > Book 3 : The Book of Dress
Chapter 120 Excellence of giving up Elegant Clothes for Humility
Hadeeth 802. Mu`adh bin Anas (May Allah be pleased with him) reported: Messenger of Allah (PBUH) 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].
Commentary: To adopt humility and not to assert superiority over others, according to this Hadith, is an excellent act with Allah. `The clothes of Iman’ imply those special clothings of Jannah that Allah has prepared for sincere believers only.
Riyad Al Saliheen > Book 3 : The Book of Dress
Chapter 121 Excellence of Adopting Moderation in Dress
Hadeeth 803. Amr bin Shu`aib on the authority of his father and grandfather reported: Messenger of Allah (PBUH) said, “Allah loves to see the sign of His Bounties on his slave.” [At-Tirmidhi].
Commentary: A simple dress is commendable if one wears it as a gesture of humility wining Allah’s Pleasure. Yet, to zealously pursue the goal of goodness, to extend a helping hand to the indigent and the needy, to behave favourably towards one’s relatives and to wear a fine dress as a manifestation of Allah’s Favours are equally good acts of high merit. A fine dress is not impeachable in itself but it becomes so, if worn with an air of arrogance and self-importance. On the other hand, an expression of Divine bounty makes it praiseworthy. In other words, it is the intention which makes an act good or bad. Alongside the practice of the example of Messenger of Allah (PBUH), the sincerity of action and making right intention, therefore, become indispensable.
Riyad Al Saliheen > Book 3 : The Book of Dress
Chapter 122 Prohibition of wearing Silk for men and its permissibility for Women
Hadeeth 804. Umar bin Al-Khattab (May Allah be pleased with him) reported: Messenger of Allah (PBUH) 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].
Commentary: It is not women but men who have been forbidden to wear silk dress. It is banned for men due to its aspect of adornment and beautification which is peculiar to women alone. The silk dress is not befitting to men because it affects their typical characteristics such as bravery, strength and fearlessness. Second, it betrays arrogance and haughtiness which is condemnable by all norms of morality. Third, it has relevance to disbelievers and polytheists known for their love for worldly possessions. Fourth, its use is against that austerity which Islam aims to develop in a Muslim’s life. And this is borne out by the saying of Messenger of Allah (PBUH): “Simplicity is part of Faith.”
Hadeeth 805. `Umar bin Al-Khattab (May Allah be pleased with him) reported: I heard Messenger of Allah (PBUH) saying, “Silk (clothes) are worn only by him who has no share in the Hereafter.” [Al-Bukhari and Muslim].
Commentary: This Hadith tells us that men will fall into a serious error if they wear dress made from silk. And if they do not sincerely repent for it, they will undoubtedly be punished in Hell-fire.
Hadeeth 806. Anas (May Allah be pleased with him) reported: Messenger of Allah (PBUH) said, “He who wears silk clothes in this life shall not wear them in the Hereafter.” [Al-Bukhari and Muslim]
Hadeeth 807. `Ali (May Allah be pleased with him) reported: I saw Messenger of Allah (PBUH) 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].
Hadeeth 808. Abu Musa Al-Ash`ari (May Allah be pleased with him) reported: Messenger of Allah (PBUH) said, “Wearing of silk and gold has been made unlawful for males and lawful for the females of my Ummah.” [At-Tirmidhi].
Commentary: Both the above mentioned Ahadith indicate that the use of silk and gold is allowed to women. But Divine sanction should not be so over-stretched as to make the ornaments of gold part and parcel of marriage. Yet, unfortunately, this sad situation exists in Muslim societies, making resourceless people feel extremely ill. In fact, at need, if resources permit, women are free to use gold but without making it as an essential ingredient of marriage. May Allah guide Muslims!
Hadeeth 809. Hudhaifah (May Allah be pleased with him) reported: The Prophet (PBUH) 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].
Commentary: There are many kinds of silk. But the real silk is that which is naturally spun by the silkworm. However, the artificially manufactured silk is also available nowadays. Men are not under ban to use it. But there are certain varieties of such cloth which are used only by women. These are forbidden to men. Besides, they are disallowed to sit on a silk cloth. Similarly, quilts, mattresses and pillows should not be made from it because both men and women use them.
Riyad Al Saliheen > Book 3 : The Book of Dress
Chapter 123 Lawfulness to wear Silk in case one is suffering from an Itch
Hadeeth 810. Anas (May Allah be pleased with him) reported: Messenger of Allah (PBUH) 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].
Commentary: This Hadith tells us that, if needed, even men can wear clothes made from silk. For example, it may be suggested in case of a skin disease like itch. A man may also be allowed to wear a silk dress in order to escape extremely cold or hot weather provided he has no other clothes.
Riyad Al Saliheen > Book 3 : The Book of Dress
Chapter 124 Prohibition of using the skin of the Leopard
Hadeeth 811. Mu`awiyah (May Allah be pleased with him) reported: Messenger of Allah (PBUH) said, “Do not ride on saddles made from silk or leopard’s skin.” [Abu Dawud].
Commentary: This Hadith prohibits Muslim men from using fur and the leopard’s hide. In fact the non-Muslim contemporaries of the Prophet (PBUH) used to wear them. Since, they had an epicurean lifestyle, unconcerned about the Hereafter, the Muslims were dissuaded from emulating their example. The motive behind the ban by Messenger of Allah (PBUH) was to help believers in acquiring a sense of Taqwa (consciousness of Allah/fear of Allah). As for pure silk, Muslim men are totally disallowed to use it. Even the saddle-cloth must not be of silk. The same rule applies to any usable thing made from the leopard’s hide because it is expressive of arrogance and also bears resemblance to the non-Muslim way of life.
Hadeeth 812. Abul-Malih on the authority of his father reported: Messenger of Allah (PBUH) prohibited the use of the skins of wild animals. [Abu Dawud, At-Tirmidhi and An-Nasa’i
Another narration in At-Tirmidhi is: Messenger of Allah (PBUH) forbade the use of the skins of wild animals in making Firash (i.e., something to sit on or lie down on, such as cushions, pillows, covers, spreads, saddles, etc.).
Commentary: The Messenger of Allah (PBUH) has forbidden the use of hide of wild beasts. Explaining the ban by Messenger of Allah (PBUH), some say that even the tanning process cannot wipe out hair from a beast’s hide. As a result it retains some impurity. Others think that the prohibitive order is related only to the untanned hides and is inapplicable to the tanned ones. This opinion also goes since such hides are used by extravagant and arrogant people, and its use by Muslims may hold them analogous to the former. But Imam Ash-Shaukani is of the view that the hides of beasts, whether tanned or untanned, must not be used. We also have in view the saying of Messenger of Allah (PBUH): “Tanning purifies every hide.” Yet, in the light of the current Hadith it will be considered as specific. The hides of beasts will remain unclean and unusable in all circumstances.
Riyad Al Saliheen > Book 3 : The Book of Dress
Chapter 125 Supplication at the time of wearing new Dress or Shoes
Hadeeth 813. Abu Sa`id Al-Khudri (May Allah be pleased with him) reported: When Messenger of Allah (PBUH) 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].
Commentary: This Hadith tells us that we should recite the invocation taught by Messenger of Allah (PBUH) on wearing a new dress. Imam An-Nawawi argues that on wearing a new pair of shoes or something like that one should also recite this prayer.
Riyad Al Saliheen > Book 3 : The Book of Dress
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)
FROM BOOK OF MANNERS
Book Of Manners >
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]
Book of manners > The Manners Of Adorment And Attire
The Manners Of Adornment And Attire
Book of manners > The Manners Of Adorment 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 ‘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)
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].”
Book of manners > The Manners Of Adorment And Attire
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]
Book of manners > The Manners Of Adorment And Attire
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.
Book of manners > The Manners Of Adorment And Attire
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.”
Book of manners > The Manners Of Adorment And Attire
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.”
Book of manners > The Manners Of Adorment And Attire
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…”
Book of manners > The Manners Of Adorment And Attire
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).
Book of manners > The Manners Of Adorment And Attire
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).
Book of manners > The Manners Of Adorment And Attire
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 Allah0 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.
Book of manners > The Manners Of Adorment And Attire
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.”
Book of manners > The Manners Of Adorment And Attire
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]
Book of manners > The Manners Of Adorment And Attire
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.
Book of manners > The Manners Of Adorment And Attire
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).”
Book of manners > The Manners Of Adorment And Attire
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…”111 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).
Book of manners > The Manners Of Adorment And Attire
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]
Book of manners > The Manners Of Adorment And Attire
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 Hail and ‘Llmrah 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 Hail 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]
Book of manners > The Manners Of Adorment And Attire
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.”
Book of manners > The Manners Of Adorment And Attire
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.
Book of manners > The Manners Of Adorment And Attire
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]
Book of manners > The Manners Of Adorment And Attire
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.
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