Sunan an-Nasai Volume 6 [6] 9789960587608, 9789960587660, 9789960587606

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English Translation of

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Sunan An-Nasa I Volume 6

Compiled by: Imiim Hiifiz AbQAbdur Rahmiin Ahmad bin Shu'aib bin 'Ali An-Nasii'i AhSdith edited & referenced by: Hiifiz Abu Tiihir Zubair 'Ali Za'i Translated by:

Niisiruddin al-Khattiib (Canada) Edited by:

Hudii Khattiib (Canada) Final review by:

AbQ Khaliyl (USA)

DARUSSALAM

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GLOBAL LEADER IN ISLAMIC BOOKS Rivadh Jeddah Al-Khobar .Shariah Lahore. London .Houston.NewYark

In the Name ofAllih, the Most Gracious, the Most Merciful

Kalamullah.Com

O Maktaba Dar-us-Salam, 2007 King Fahd National Library Catalog-in-Publication Data

An-Nasai, Ahmad bin 'Ali 4n-Nasai IAhrnad bin 'Ali -An-Nasai-Riyadh-2007 491p, 14x21 cm ISBN: 978-9960-58-760-8 (set) 978-9960-58-766-0 (V0I.- 6) l-Al-Hadith- Six books 2- Hadith

3-Title 1428/7415 237.3 dc Legal Deposit no.142814679 ISEN: 978-9960-58-760-6 (set) 978-9960.58-766-0 (V0l.- 6)

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Contents

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47 The Book Of Faith And Its Signs Chapter 1. Chapter 2. Chapter 3. Chapter 4. Chapter 5. Chapter 6. Chapter 7. Chapter 8. Chapter 9. Chapter 10. Chapter 11. Chapter 12. Chapter 13. Chapter 14. Chapter 15. Chapter 16. Chapter 17. Chapter 18. Chapter 19. Chapter 20. Chapter 21. Chapter 22. Chapter 23. Chapter 24. Chapter 25. Chapter 26. Chapter 27. Chapter 28. Chapter 29. Chapter 30. Chapter 31. Chapter 32.

Mentioning The Best Of Deeds ........................................ 15 The Taste Of Faith ........................................................... 16 .......................... 17 The Sweetness Of Faith ........................ . The Sweetness Of Islam.....................................................17 18 Islam's Description ....................................................... Description Of Faith And Islam .......................... ......... . 20 InterpretingThe Saying Of All511. The Mighty And Sublime: "The Bedouins Say: We Believe. Say: YouBelieve Not. But You Only Say: 'We Have Surrendered (In Islam)"' .........................................22 24 Description Of The Believer........................................... Description Of The Muslim.............................................. 24 A Man Being Good In His Islam ....................................... 25 Whose Islam Is Most Virtuous? .......................... .............. 26 Which (Quality) Of Islam Is Best? ..................... . .............. 26 On How Many (Pillars) Is Islam Built? ................... . . ......... 27 Pledging To Follow Islam ................................................. 27 For What Are The People To Be Fought ............................ 28 Mentioning The Branches Of Faith .....................................29 Variation In People's Level Of Faith ...................................30 . . ......................................31 Increasing Faith ................... The Sign Of Faith ........................................................... 34 The Sign Of A Hypocrite ................................................. 36 Praying QiyBlrz In Ramadin .............................. .............. 38 Spending Lailat Al-Qadr 111 Prayer .................. ......... 39 Zakalz .......................................................................... 39 Jilzdd ............................................................................... 40 Paying The i(lzunzus ....................................................... 41 Attending Funerals ......................................................... 42 Modesty (-41-Hay;') ..................................................... 42 Religion 1s Easy .............................................................. 43 Most Beloved Part Of Religion To Allih .............................. 44 Fleeing With The Religion From Tribulations ...................... 44 The Parable Of The Hypocrite .......................................... 45 The Parable Of The Believer And The Hypocrite Who Read The Qr~r';n ................................................................. 45

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Chapter 33. The Sign Of The Believer .................................................. 46

Chapter 1. Chapter 2. Chapter 3. Chapter 4. Chapter 5 . Chapter 6. Chapter 7. Chapter 8. Chapter 9. Chapter 10. Chapter 11. Chapter 12. Chapter 13. Chapter 14. Chapter 15. Chapter 16. Chapter 17. Chapter 18. Chapter 19. Chapter 20 . Chapter 21. Chapter 22. Chapter 23. Chapter 24. Chapter 25. Chapter 26. Chapter 27. Chapter 28. Chapter 29. Chapter 30. Chapter 31. Chapter 32. Chapter 33. Chapter 34. Chapter 35. Chapter 36. Chapter 37.

48.The Book Of Adornment. From As-Sunan48 The Fihnh .......................................................................

48 Trimming The Mustache................................................. 50 ........ Concession For Shaving The Head ....................... . . 51 Prohibition Of A Woman Shaving Her Head ........................ 52 Prohibition Of AI-Qam' (Shaving Part Of The Head And Leaving Part) ................................................................... 52 ............................. 53 Cutting The (Hair) ...................... Combing The Hair Every Other Day ....................... . ......... 55 Starting On The Right When Combing One's Hair ................ 56 Letting The Hair Grow ................................ .. .................. 57 Braids ............................................................................. 58 Letting The Hair Grow Long .............................................. 59 Tying Up The Beard ......................................................... 60 61 Prohibition Of Plucking Gray Hairs .................................. Permission To Dye The Hair .............................................. 61 ......... 63 Prohibition Of Dyeing Hair Black ........................ . . . Dyeing Hair With Henna And Katnm.................. . . ........... 64 67 Dyeing The Hair With Yellow Dye.................................... Women Dyeing .............................................................. 69 Disliking The Smell Of Henna ....................... . . .......... 70 Plucking Hairs .................................................................. 70 Extending Hair With Cloth ................................................ 72 ...... 73 Woman Who Affixes Hair Extensions .................... . . Woman Who Has Hair Extensions Affixed ........................... 73 [email protected] (The Women That Have Their Eyebrows Pluclced)......................................................................... 75 Women Who Have Tattoos Done. And Mention Of The Differences Reported From 'Abdull& Bin Murrah And As&-%a'% About This.. 76 Women Who Have Their Teeth Separated ........................... 79 Prohibition On Filing (The Teeth) ...................................... 80 Kohl ....................................................................... 81 Ad-Dahn (Oil.................................................................. ) 81 Saffron ........................................................................... 82 Amber ....................................................................... 82 The Difference Between Perfumes For Men And Perfumes For Women .................................................................. 83 The Best Type Of Perfume ................................................84 Saffron And aalirq ........................................ .................. 84 I(inds Of Perfume That Are Disliked (Malcriih) For Women ... 87 Women Performing Ghtrsl To Remove Perfume .................... 87 Prohibition Of Women Attendimg The Prayer If They Have

Contents Chapter 38. Chapter 39. Chapter 40. Chapter 41. Chapter 42. Chapter 43. Chapter 43. Chapter 44. Chapter 45. Chapter 46. Chapter 47. Chapter 48. Chapter 49. Chapter 50. Chapter 51. Chapter 52. Chapter 53. Chapter 54.

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Pelfumed Themselves With Incense..................................... 88 Incense ......................................................................... 91 Dislike For Woinen To Show Their Jeweliy And Gold ........... 91 Prohibition Of Gold For Men ........................ . . ................ 95 If A Man's Nose Has Been Cut Off. Can He Wear A Nose . . ................ ..........................102 Made Of Gold? ................. Concession For Gold Rings For Men ...................................103 Gold Rings ...................................................................... 104 The Differences Reported From Yd3ya Bin Abi Ka&?r About . . ....................................................111 That ..................... The Haditlz Of 'Ab?dah...................................................... 111 The Haditlz Of AhO Hurairah And The Differences Reported From Qatidah .................................... .. .........................112 The Amount Of Silver That May Be Included In A R i g ........ 116 Description Of The Ring Of The Prophet g ........................ 116 Where The Ring Should Be Worn On The Hand. Mentioning The Hadie Of 'Ali And 'Ahdullih Bin Ja'far ........................ 119 Wearing An Iron Rmg With Silver Twisted Around It ............ 120 Wearing A Brass Ring ....................... . . . ......................120 The Words Of The Prophet @: "Do Not Engrave Arabic 123 (Words) On Your Rings" ................................................... Prohibition Of Wearing The Ring On The Forefinger ............ 123 Taking Off One's Ring When Entering Al-Bald' (The Area 125 In Which One Relieves Oneself) ...................................... Small Bells .................................................................... 128

The Book Of Adornment From Al-Mujtaba Chapter 55. Chapter 56. Chapter 57. Chapter 58. Chapter 59. Chapter 60. Chapter 61. Chapter 62. Chapter 63. Chapter 64. Chapter 65. Chapter 66. Chapter 67. Chapter 68. Chapter 69. Chapter 70.

The F@alz ......................................................................131 Trimming The Mustache And Letting The Beard Grow .......... 131 Shaving Boys' Heads ................................................... 132 Mentioning The Prohibition Of Shaving Pait Of A Boy's Head And Leaving Part ............................................................. 132 Wearing One's Hair Long .................................................. 133 Calming Down One's Hair ................. .......................... 135 Paiting The Hair ............................................................ 136 Comnbimg One's Hair ..................................................... 136 Starting On The Right When Co~ubiugThe Hair ...................137 The Command To Dye The Hair ........................................ 137 Dyeing The Beard Yellow ................................................ 138 Dyeing The Beard Yellow With Wars And Safhon ................. 138 Adding Extensions To The Hair....................................... 139 Hair Extensions Made Of Cloth ......................................... 140 Cursing The Woman Who Fixes Hair Extensions................... 140 Cursing The Woman Who Fixes Hair Extensions And The One Who Has That Done ................................................ 141

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Chapter 72. Cursing Al-Mz~tananzmisht(The Women That Have Their Eyebrows Plucked) And Who Have Their Teeth Separated ..... 142 Chapter 73. Using Saffron.............................................................. 143 144 Chapter 74. Perfume .......................................................................... 146 Chapter 75. The Best Of Perfume ........................................................ Chapter 76. Prohibition Of Wearing Gold ..........................................146 Chapter 77. Prohibition On Wearing Gold Rings ................................... 146 Chapter 78. Description . . Of The Ring Of The Prophet g And Its Inscription ....................................................................... 149 Chapter 79. Where The Ring Is To Be Worn ................ . . ................... 151 Chapter 80. Where The Stone (Fuss) Is To Be Worn ..............................153 Chapter 81. Discarding A Ring And Not Wearing It Anymore..................154 Chapter 82. Mentioning Clothes Which It Is Recommended To Wear, And Those Which Is It Disliked To Wear ................................... 156 Chapter 83. Prohibition On Wearing Sirii' .................................. ............ 156 Chapter 84. Concession Allowing Women To Wear Swh' .........................157 Chapter 85. Prohibition Of WearingAl-Istabraq......................................158 Chapter 86. Description Of Al-Istabraq .............................................. 159 Chapter 87. Mentioning The Prohibition Of Wearing Ad-Dibiij ................. 159 Chapter 88. Wearing Ad-Dibhj Interwoven With Gold ............................ 160 Chapter 89. Mentioning The Abrogation Of That .................................. 161 Chapter 90. Stem Warning Against Wearing Silk. And That Whoever Wears It In This World Will Not Wear It In The Hereafter .... 162 Chapter 91. Prohibition Of Al-Qassiyah Garments................................... 164 . . . ................. 164 Chapter 92. Concession For Wearing Silk....................... Chapter 93. Wearing Hz~llahs............................................................... 166 Chapter 94. Wearing a Hibarah ............................................................ 167 Chapter 95. Mentioning The Prohibition Of Wearing Garments Dyed With Safflower....................................................................... 167 Chapter 96. Wearing Green Garments .................................................. 168 Chapter 97. Wearing Burdahs (Cloaks) ................................................. 169 Chapter 98. The Command To Wear White Garments ............................ 169 Chapter 99. Wearing Qabh's ................................................................ 170 Chapter 100. Wearing Trousers ............................................................. 171 Chapter 101. Stem Warning Against Dragging One's IGr .............. . ......... 171 ............ 172 Chapter 102. Up To Where Should The Izhr Come?............... . Chapter 103. Whatever Of The Izhr Comes Below The Ankles ................... 173 Chapter 104. Isbhl Al-Izhr (Letting the Izhr Hang Below The Ankles) .......... 174 Chapter 105. Women's Hems ................................................................ 175 Chapter 106. Prohibition On I&imhl As-Sammii' .....................................177 Chapter 107. Prohibition Of Al-Gtibi' (Wrapping Oneself In A Single Garment) ........................................................................178 Chapter 108. Wearing Black Twbans ................................................. 178 Chapter 109. Wearing Black Turbans .................................................... 179

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Chapter 110. Letting The End Of The Turban Hang Between The . . .............................................. 179 Shouldeis ..................... .................................................180 Chapter 111. Images ...................... . Chapter 112. The People Who Will Be Most Severely Punished ................. 183 Chapter 113. What The Image-Makers Will Be Commanded To Do On The . . ...........................................184 Day Of Resurrection ....... Chapter 114. The People Who Will Be Most Severely Punished .................186 Chapter 115. Blankets ..................................................................... 187 Chapter 116. Desc~iptionOf The Sandals Of The Messenger Of Allill @$ ... 188 Chapter 117. Prohihition Of Walking In One Sandal................................ 188 Chapter 118. What Has Been Related About Leather Cloths ..................... 189 Chapter 119. Keeping Se~vantsAnd Mounts...........................................190 191 Chapter 120. Adornments Of A Sword ................................................... Chapter 121. Prohibition Of Sitting On Red Al.May@ ir. ...........................192 Chapter 122. Sitting On Chairs.......................................................... 192 ...................193 Chapter 123. Using Red Tents .............................

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49 The Book Of The Etiquette Of Judges Virtue Of The Judge Who Is Just In Passing Judgment .......... 194 The Just Ruler ................................................................. 194 196 Passing Correct Judgment .................................................. Not Appointing One Who Is Eager To Be A Judge ...............196 Prohibition Of Aslcing For Governorship ..............................197 . . Poets ..................... . Appo~nt~ng . ...................................199 If People Appoint A Man As Judge. And He Passes Judgment Among Them............................................................... 199 Chapter 8. Prohibition Of Appointing Women For Judgment.................. 200 Chapter 9. Passing Judgment On The Basis Of A Comparison Or Similarities. And Mentioning The Differences Reported From Al-WaEd Bin Muslim In The Had& Of Ibn 'Ahbb ............... 201 Chapter 10. Mentioning The Different Reports From Yahya Ibn Abi Ishiq 203 Chapter 11. Ruling According To The Consensus Of The Scholars............205 Chapter 12. Meaning Of The Verse: "And Whosoever Does Not Judge By What Allih Has Revealed. Such Are The Disbelievers" .......... 208 Chapter 13. Judgment Based On What Is Apparent ................................211 Chapter 14. Ruling Of A Judge Based On His Knowledge .......................212 Chapter 15. The Judge Is Allowed To Speak Of Something That I l e Will Not Actually Do In Order To Establish The Truth ................213 Chapter 16. The Judge Undoing A Ruling Passed By Someone Else Of His Caliber Or Greater Than Him ..................................... 213 Chapter 17. Refuting A Judge If He Passes An Incoi~ectJudgment........... 214 Chapter 18. Mentioning What The Judge Should Avoid ..........................215 Chapter 19. Concession Allowing A Trustworthy Judge To Pass Judgment 216 When He Is Angiy......................................................... Chapter 1. Chapter 2. Chapter 3. Chapter 4. Chapter 5. Chapter 6. Chapter 7.

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Chapter 20. The Judge Passing Judgment In His House ......................... 218 Chapter 21. Seeking Help Against Another Person .................................218 Chapter 22. Sparing Women The Need To Attend The Ruling .................219 Chapter 23. The Judge Turning Toward One Who Tells Him That He Has 222 Committed Zinir ............................................................... Chapter 24. The Judge Going To His People To Reconcile Between Them 222 Chapter 25. The Judge Advising Disputing Parties To Reconcile............... 224 Chapter 26. The Ruler Suggesting That The Disputant Should Pardon ....... 224 Chapter 27. The Judge Suggesting Leniency........................................... 226 Chapter 28. The Judge Seeking To Intercede For One Of The Disputing 227 Parties Before Passing Judgment ..................................... Chapter 29. The Ruler Preventing His Flock From Wasting Their Wealth 227 When They Have Need Of It ............................................ Chapter 30. Passing Judgment In A Dispute Concerning A Little Wealth. Or A Great Deal Of Wealth ............................................. 228 Chapter 31. The Judge Passing A Judgment On Someone In Absentia. If 229 He Knows Who He Is ..................................................... Chapter 32. Prohibition Of Passing Two Judgments On One Issue ............229 Chapter 33. What May Cancel A Judgment ......................................... 230 Chapter 34. The Most Quarrelsome Of Opponents ................................. 230 Chapter 35. Passing Judgment When There Is No Evidence ..................... 231 Chapter 36. The Judge Advising Disputants To Take An Oath ................. 231 Chapter 37. How The Judge Is To Ask People To Swear For An Oath ...... 233

The Book Of Seeking Refuge With Allih (Chapter 1. Chapter 2. Chapter 3. Chapter 4. Chapter 5. Chapter 6. Chapter 7. Chapter 8. Chapter 9. Chapter 10. Chapter 11. Chapter 12. Chapter 13. Chapter 14. Chapter 15. Chapter 16. Chapter 17.

What Was Narrated ConcerningAl-Mu'awwa&atain (Two Siirahs Seeking Refuge With AUih) .....................................235 Seeking Refuge With Allah From A Heart That Does Not Feel Humble.................................................................... 243 Seeking Refuge From The Tribulation Of The Heart ............. 244 Seeking Refuge From The Evil Of One's Hearing And Seeing. 244 245 Seeking Refuge From Cowardice .................................... Seeking Refuge From Miserliness...................................... 245 Seeking Refuge From Wony ............................ . . . 247 Seeking Refuge From Grief ............................................. 249 Seeking Refuge From Debt And Sin ................................... 250 Seeking Refuge From The Evil Of Hearing And Seeing.......... 250 . 251 Seeking Refuge From The Evil Of Seeing ................... Seeking Refuge From Laziness ........................ . . ............. 251 Seeldng Refuge From Incapacity.................................... 252 Seeking Refuge From Humiliation ................................. .....253 Seeking Refuge From Want ............................................ 254 Seeking Refuge From Poverty........................................... 255 Seeldng Refuge From The Evils Of The Trials Of The Grave .. 256

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Contents Chapter 18. Chapter 19. Chapter 20. Chapter 21. Chapter 22. Chapter 23. Chapter 24. Chapter 25. Chapter 26 . Chapter 27 . Chapter 28. Chapter 29 . Chapter 30. Chapter 31. Chapter 32. Chapter 33. Chapter 34. Chapter 35. Chapter 36. Chaptei- 37. Chapter 38. Chapter 39. Cl~apter40 . Chapter 41. Chapter 42. Chapter 43. Chapter 44. Chapter 45. Chapter 46. Chapter 47. Chapter 48. Chapter 49. Chapter 50. Chapter 51. Chapter 52. Chapter 53. Chapter 54. Chapter 55. Chapter 56.

Seeking Refuge From A Soul That Is Not Satisfied................ 257 258 Seeking Refuge From Hunger ............................................ Seeking Refuge From Treache~y.........................................258 Seelcing Refuge From Opposii~gThe Truth. Hypocrisy And ....................................259 Bad Manners .......................... . Seeking Refuge From Debt ............................................... 260 Seelung Refuge From Debt .............................................. 260 Seelcing Retuge From Being Overwhelmed With Debt............ 261 ...... ..... 262 Seeking Refuge FI-om Difficult Debt................. . Seeking Refuge With All311 From The Evil Of The Trials Of Richness....................................................................... 262 Seeking Refuge El-om The Trials Of This World ...................263 Seeking Refuge From The Evils Of One's Sexual Organ ......... 265 Seeking Refuge From The Evil Of Kufi ................................ 266 Seeking Refuge From Misguidance................................. 266 Seelung Refuge From Being Overpowered By The Enemy ...... 267 Seelung Refuge From The Enemy Rejoicing In One's Misfoitune................. .................................................... 267 Seeking Refuge From Old Age ......................................... 268 Seelung Refuge From Being Destined To An Evil End ........... 268 Seeking Refuge From Being Overtaken By Dest~uction.......... 269 Seeking Refuge Froin Madness......................................... 269 Seeking Refuge From The Evil Eye Of The Jinn ...................270 Seelcing Refuge From Having A Bad Old Age ......................270 Seeking Refuge From Reaching The Age Of Senility ............. 271 Seelung Refuge From Reaching The Age Of Second 271 Childhood ................................................................... Seeking Refuge From Loss After Plenty ...............................272 Seeking Refuge From The Prayer Of One Who Has Been 273 Wronged ....................................................................... Seeking Refuge From The Sorrows Of Return ......................273 Seeking Refuge From A Bad Neighbor ...................... ...... 274 Seelcing Refuge From Being Ove~poweredBy Men ................274 Seeking Refuge Froin The Tribulation Of The Dajjzl ............. 275 Seeking Refuge . ... From The Torment Of Hell And The Evils Of Al-Maalzld-Dajlal ............................................................ 275 Seelung Refuge From The Evil Of Devils Among Mankind ..... 277 Seeking Refuge From The Trials Of Life .............................277 Seeking Refuge From The Trials Of Death...........................279 Seeking Refuge From The Tonuent Of The Grave ................280 l The Grave .....................280 Seeking Refuge From The T ~ i aOf Seelung Refuge From The Punishment of Allih ....................281 Seeking Refuge From The Torment Of Hell .........................281 Seeking Refuge Fro~nThe To~mentOf The F i e ...................282 Seeking Refuge From The Heat Of The F i e ........................282

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Chapter 57. Seeking Refuge From The Evil Of What One Has Done. And Mentioning The Differences Reported from 'Abdullih Bin Buraidah About That .................................................... 283 Chapter 58. Seeking Refuge From The Evil Of One's Actions. And Mentioning the Diflerences Reported From Hila ..................284 Chapter 59. Seeking Refuge With AlEh From The Evil Of What One Has Not Done ................................................................... 286 Chapter 60. Seeking Refuge From Being Swallowed Up By The Earth ....... 287 Chapter 61. Seeking Refuge From Being Thrown From A High Place Or Crushed Beneath A Falling Wall ..................................... 288 Chapter 62. Seeking Refuge In The Pleasure Of All& Most High From His Wrath ...................................................................... 290 Chapter 63. Seeking Refuge From The DifFiculty Of The Standing On The Day Of Resurrection ......................................................... 290 Chapter 64. Seeking Refuge From A supplication That Is Not Heard ........ 291 Chapter 65. Seeking Refuge From A Supplication That Is Not Answered ... 292

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51 The Book Of Drinks Chapter 1. Chapter 2. Chapter 3 . Chapter 4. Chapter 5. Chapter 6. Chapter 7. Chapter 8. Chapter 9. Chapter 10. Chapter 11. Chapter 12. Chapter 13. Chapter 14. Chapter 15. Chapter 16. Chapter 17. Chapter 18. Chapter 19.

Prohibition Of f i n m r ........................................................ 294 The Drinks Which Were deslroyed When @amr Was . .................................295 Prohibited ................................. . a n m r Is A Drink (Made) Of U ~ p Dates e And Dried Dates . 297 Clear Prohibition Of Drinking Nabid& Made Of Two Things Mixed Together. Relies Upon The Clarification Of Al-Bn& And At-Tnmr (Dried Dates) ................... . ...................... 298 Mixing Al-Bnlh And Az-Znhrrw ..........................................298 Mixing Az-Znhuw And Rz~tabRipe Dates .............................300 e g h - Z n h a w And AI-Busr.................... ................. 300 Mixing Al-Busr And Ripe Dates (Ar-Rzrtnb) ..........................301 Mixing Al-Busr And Dried Dates (At-Tnrnr) ..........................301 Mixing Dried Dates And Raisins ................................... 303 303 Mixing Ripe Dates And Raisins .............................. Mixing Al-Busr And Raisins........................ . ....................304 Mentioning The Reason Why These Mixtures Are Forbidden. Which Is That One Of Them Is More Potent Than The Other 304 Concession Mowing Soaking Of Al-Brrsr On Their Own. And Drinking It Before It Changes In One's F a d i g .....................305 Concession Allowing Soaking (Of These Fruits) In Vessels That Are Tied Shut ..........................................................306 Concession Allowing Soaking Of Dried Dates On Their Own .. 306 Soaking Raisins On Their Own ...........................................307 Concession Allowing SoakingAl-Bzrsr On Their Own ............. 307 Interpretation Of The Saying Of Allih The Most High: "And From The Fruits Of Date Palms And Grapes. You Derive Strong Drink And A Goodly Provision" ............................... 308

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Chapter 20. Kinds Of Things From Which a a n z r Was Made When The Prohibition Of It Was Revealed ........................................ 310 Chapter 21. Prohibition Of Intoxicating Drinks Made From Fruits And Grains Of All Types .........................................................311 Chapter 22. Applying The Name B a m r To All Drinks That Intoxicate...... 311 Chapter 23. Prohibition Of Eve~yDrink That Intoxicates .........................313 Chapter 24. Explanation Of AI-Bit' (Mead) And Al-Mizr (Beer) ................ 317 Chapter 25. Prohibition Of Every Drink That Intoxicates In Large Amounts .. 320 Chapter 26 . Prohibition Of Nabi& Al-Ji'alz Which Is A Drink Made From Barley ............................................................................321 g ............... 322 Chapter 27. In What (Fruits) Were Soaked For The Prophet 2 Chapter 28. prohibition Of Soaking (Making Nab?&) In Earthenware Jars . 323 Chapter 29. Green Earthenware Jars .................................................. 325 Chapter 30. Prohibition Of Nabid& Made In Ad-Dubbri' (Gourds) ............. 326 Chapter 31. PI-ohibition Of Nab@ Made In Ad-Dubbi' (Gourds) And AlMuzaffat ....................................................................... 327 Chapter 32. Mentioning The Prohibition Of Nabid& Made In Ad-Dubbli' (Gourds). AI-Hantanz And An-Naqir .................................... 329 Chapter 33. Prohibition Of Nabid& Made In Ad-Dubbri' (Gousds). AlHai7tai~zAnd Al-Muzaffat ............................................... 329 Chapter 34. Mentioning The Prohibition Of Nab?& Made In Ad-Dubbri' (Gourds). An-Naqi~;Al-Muqwar And Al-Hantai~z.................. 330 ...................................................333 . Chapter 35. Al-Muzaffat ................ Chapter 36. Mentioning The Evidence That The Prohibition Of The Vessels Mentioned Above Was General In Application And Did Not Refer To An Isolated Incident ............................. 333 Chapter 37. Explanation Of The Vessels Mentioned ...............................334 Permission Mowing Soaking (Fruits to Make Nab?&) In Some Of The Vessels Mentioned Above ..................................................335 Chapter 38. The Permission Conceining Whatever Of These Drinks Is Made In A Water Slcin ................................................................ 335 336 Chapter 39. Pelmission For Earthenware Jars Only ............................. 337 Chapter 40. Permission For Some Of Them ........................................... Z ~ J r ............................................................... J J . 340 Chapter 41. Status Of M Chapter 42. Stern Warnings About Drinking Banzr ................................ 341 Chapter 43. Mentioning The Repoits Concetning The Salrilz Of The One Who Drinks Klzanir ........................................................... 343 d~~ @anzr. Such As Forsaking Salrilz. Chapter 44. Sins ~ e n e r a t e Diinking Murder And Committing ZirzB ............................................344 Chapter 45. Repentance Of The One Wllo Has Drunk @amr .................. 346 ...........................................348 Chapter 46. Reports Concerning D~unkards Chapter 47. Banishing T l ~ eDrinker Of @amr ........................................ 349 Chapter 48. Reports Used By Those Who Permit The Drinking Of 349 Intoxicants....................................................................... Chapter 49. Humiliation And Painful Torment That Allih. The Mighty And Sublime. Has Prepared For The One Who Drinks 363 Intoxicants....................................................................

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Chapter 50. Encouragement To Avoid Doubtful Matters .........................363 Chapter 51. It Is Disliked To Sell Raisins To One Who Will Use Them To 364 Make Nab?& ................................................................... Chapter 52. It Is Disliked To Sell Juice ................................................. 365 Chapter 53. What Kind Of Thickened Grape Juice Is Permissible To Drink And What Kind Is Not Permitted ............................... 366 Chapter 56. Kinds Of Nab?& That Are Permissible To Drink And The Kinds That Are Not ................................................. 371 Chapter 57. Different Reports From Ibrahh Concerning Nab?& .............. 376 ....................378 Chapter 58. Mentioning The Permissible Drinks ............... Glossary Of Islamic Terms ..................................................................... 383

The Book of Faith And Its Branches

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47. The Book Of Faith And Its Signs Comments:

Lexically the term inziirz is fanned from (Amuna). And the term Alizuiza signifies to make free from fear. But generally this expression is used lo mean to believe, to accept or to testa. In the Glorious Qur'2n and the Hadie or the Traditions, the telms Z~nziinand Islam are generally used synonymously. But sometimes distinction is made between them from lexical point of view. 'Say: You believe not (lam tz*h?inli),but say: We have submitted (Aslanmd)' (49:14). Here the term Islam stands for apparent obedience and I I ? for ~ the faith in the heart. According to the majo~ityof the people of lcnowledge among Companions oi the Prophet & and the followers, Inziirz is affirmation with the tongue, testification with heart and action by limbs of the body. Concisely, statement and action is called Z~niin (Faith), because attestation (Tasdiq) which translates into action is in reality the action of the heart. Likewise, according to the people of the Sumah, Zi?zlFn continues to increase or decrease due to vaiious causes. Tlie people of the Sunnah do not exclude anyone who testified to Islam from the fold of Islam due to their sin while the Mu'tazilah and the Khawarij do exclude them Gom Faith. The Jalzini~yalzand the Muijialz do not reclton action as necessq. Acco~dingto them, only testification is enough. B Z

4988 It was narrated from A M Hurairah that the Messenger of Allsh g was asked: "Which deed is best?" "He said: Faith in AllSh and His Messenger." (Salzilz)

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Comments: This Faith is the root of action, without which the tree of Faith and Islam cannot be visualized at all; and without it no good action gives any benefit. When this Faith exists, one's entrance into Paradise is absolute, or after undergoing punishment. In this narration, Faith has been stipulated as action. This corroborates the statement that actions are part of Faith.

4989. I t w a s n a r r a t e d f r o m 'Abdull&h bin Hub@ Al-Gagami that the Prophet g was asked: "Which deed is best?" He said: "Faith in which there is no doubt, Jihrid in which there is no ~hulirl,[l] and ~ a j j a t z ~abrGr.''[~] ~n (gasan)

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Comments: 1. So to speak, the real eminence resides in sincerity; in whatever thing it might be whether it is in striving in the way of AUAh, or in the acts of Pilgrimage. 2. In response to the question concerning the most meritorious act, various narrations have come. Reconciliation between them is: AllWs Messenger &$ has responded in accordance with the conditions and keeping in view the questioner. In certain circumstances, some particular deed is supremely meritorious, in some other condition another! In the same manner, for one person, a particular deed is meritorious, for someone else, another. Chapter 2. The Taste Of Faith

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4990. It was narrated that Anas

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The Book of Faith And Its Branches dearer to him than all else; when he loves for the sake of All211 and hates for the sake of All2h; and when a huge fire be lit and he fall into it, than associate anything with Allih."' (Sa!~i!z)

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When man's Faith deepens, he feels delight in the worlcs of Faith, as common people feel delight in eating, drinking, and other pursuits of merrymaking. And he considers himself fortunate on account of his Faith. But this is a lofty station.

Chapter 3. The Sweetness Of Faith 4991. It was narrated that Qatidah said: "I heard Anas bin M2lik narrating that the Prophet @ said: 'There are three things, whoever attains them will find therein the sweetness of faith: When he loves a person, and only loves him for the sake of Allih; when Allih and His Messenger are dearer to him than all else; and when he would prefer to be thrown into the fire rather to go back to the disbelief from which All2h has saved him."' (Snlz?!~)

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The Book of Faith And Its Branches on the knees of the Messenger of Allsh g.He said: '0 Muhammad, tell me, what is Islam?' He said: 'Islam means to worship AUah and iiot associate anything with Him; to establish Salrih, to pay Z a e h , to peifoim Hajj to the House, and to fast Ramadin.' He said: 'If I do that, will I have submitted (be a Muslim)? He said: 'Yes.' He said: 'You have spoken the tiuth.' When we heard the man say, 'You have spoken the truth,' we found it odd. He said: '0 Muhammad, tell me, what is faith?' He said: 'To believe in Allih, His Angels, the Book, the Prophets, and to believe in the Divine Decree.' He said: 'If I do that, will I have believed?' The Messenger of Allih gg said: 'Yes.' He said: 'You have spoken the truth.' He said: '0 Mulmnmad, tell me, what is AI-I!zsinl?' He said: 'To worship Allih as if you can see Him, for although you cannot see Him, He can see you.' He said: 'You have spoken the truth.' He said: '0 Mul>ammad, tell me about the Hour.' He lowered his head and did not answer. Then lie repeated the question, and he did not answer. Then he repeated the question (a third time) and he did not answer. Then he raised his head and said: 'The one who is being asked does not know more than the one who is asking. But it has signs, by which it may be Icnown. W h e n y o u s e e t h e herdsmen competing in building

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tall buildings, when you see the barefoot and naked ruling the Earth, when you see a woman giving birth to her mistress. Five things which no one knows except Allih. Verily, Allih, with Him (alone) is the knowledge of the Hour up to His saying: 'Verily, All& is All-Knower, All-Aware (of things).'['] Then he said: 'No, by the One who sent Muhammad with the truth, with guidance and glad tidings, I did not know him more than any man among you. That was Jibr3, peace be upon you, who came down in the form of Dihynh A/-Kalbi."' (Sahih) L+

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'Placed his hands on the Prophet's @ knees': He touched the knees of the Prophet out of respect, and there is no harm in it.

Chapter 7. Interpreting The :&-2%$1 J$,)~L' -(v+l) Saying Of Allgh, The Mighty Aud il :! c ? +, s .-< &$ I&, 3 3 (2 Ll-+YI Sublime: "The Bedouins Say: We Believe, Say: You Believe ~ o tBut , (vikIl)[\; : o l ~ 1 1 . $ ~ ~ You Only Say: We Have Surrendered (InIslam) "'['I SG,, L+l - iff0 4995. It was narrated from 'h$31 @ 2 bin Sa'd bin Abi Waqqb that his G k : ji j6 - ;$ 2, $2 -

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Comments: This means the Faith brings better behavior. Because not every person that you feel safe from this, do you trust with that.

Chapter 9. Description Of The Mush 4999. I t w a s n a r r a t e d t h a t 'Abdullih bin ' A m said: "I heard the Messenger of M 8 h $gsay: 'The Muslim is the one from whose tongue and hand the Muslims are safe, and the Muhiijir is the one who forsakes (Hajara) that which AUih has forbidden to him." (Sahih)

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Comments: 'Muhhjir (emigrant)': If someone abandons one's home but does not abandon disobedience to Allih, Most High, his emigration is incomplete.

4500. It was narrated that Anas said: "The Messenger of Allill & said: 'Whoever prays as we pray, turns to face the same Q J ~ l a las~ us and eats our slaughtered animals, that is a Muslim."' (Sa!ti?t)

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These are the apparent attributes of a Muslim. After the obseiGance of the two testifications, fcom among the worships, only the ritual prayer is such a worslup that could become a symbol or hallinarlc of Islam, because fasting is a hidden thing. Zakah is not obligatory upon each and every person. The Pilgrimage is pesformed once in a lifetime and required upon those who can bear it.

Chapter 10. A Man Being Good In His Islam

5001. It was narrated that AbC Sa'eed Al-KJudri said: "The Messenger of Allgh +$$said: 'If a person accepts Islam, such that his Islam is good, All%h will decree reward for every good deed that he did before, and every bad deed that he did before will be erased. Then after that will come the reckoning; each good deed will be rewarded ten times up to seven hundred times. And each bad deed will be recorded as it is, unless Allih, the Mighty and

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Sublime, forgives it."' (Sahih)

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Chapter 11. Whose Islam Is Most Virtuous?

5002. I t was narrated that M a d said: "I said: '0Messenger of Allih, whose Islam is most virtuous? He said: 'The one from whose tongue and h a n d t h e Muslims are safe."' (Sahih)

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Chapter 12. Which (Quality) Of Islam Is Best?

5003. I t was n a r r a t e d f r o m 'Abdullih bin 'Amr that a man

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Comments: Ibn 'Umar cited this narration in his reply, because he considered the fighting at that time to be afitraah, rather than Jihad. See Nos. 4513 and 4514 of AlBul&iri Chapter 14. Pledging To Follow

Islam 5005. It was narrated that 'Ubidah bin &-sirnit said: "We were with the Prophet g in a gathering and he said: 'Give me your pledge that you will not associate anything with Allsh, you will not steal and you will not have unlawful sexual relations' and then he recited the Verse to

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them. 'Whoever among you fulfills this pledge, his reward will be with Allih, and whoever commits any of those actions and AUih, the Mighty and Sublime, conceals him,it is up to AUih: If He wills, He will punish him, and if He wills, He will forgive him." (Sahih)

Comments: This narration has preceded, see. No.

Chapter 15. For What Are The People To Be Fought 5006. It was narrated from Anas bin Milik that the Messenger of Allih $g said: "I have been commanded to fight the people until they bear witness that there is none worthy of worship except Allih and that Muhammad is the Messenger of AUih. If they bear witness that there is none worthy of worship except Allih and that Muhammad is the Messenger of All%, they turn to face the same Qiblnh a s us, they e a t o u r slaughtered animals, and they pray as we pray; then their blood and their wealth are forbidden to us, except for a right that is due, and they have the same rights and duties as the Muslims." (Sahih)

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Chapter 16. Mentioning The Branches Of Faith

5007. It was narrated from AbG Hurairali that the Prophet @ said: "Faith has seventy odd branches and modesty (Al-Haj-a') is a branch of faith." (Salzi!t)

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5008. It was narrated that Abfi Hurairah said: "The Messenger of Allih g ;;aid: 'Faith has seventyodd branches, the most virtuous of which is LB ililza illallBlz (there is none worthy of worship except Allill) and the least of which is removing something harmful from the road. And modesty (Al-HayB') is a branch of faith."' (Sa]zilz)

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5009. It was narrated from Abil Hurairah that the Prophet $gsaid: "Modesty (Al-Hayi') is a branch of Faith." (Sa!zih)

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Chapter 17. Variation In People's Level Of Faith

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Because in Faith all people are not similar, therefore, their grade and rank is not identical. The purpose of the chapter is to underline that Faith is likely to increase or decrease.

5011. Ah6 Sa'eed said: "I heard

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Comments: 1. 'Should change it with his hand' meaning if he has the authority, the power, and the ability, as indicated because the average person is not allowed to take the law in his own hand; it would othetwise give birth to anarchy. The implementation of the presc~ibedlegal punishments is also the responsibility of the government. Individuals may not implement them, nor are they commissioned or charged with tallying it out. That is why Allih's Messenger stipulated the condition of ability. 2. 'Then with his tongue': This is evelyone's responsibility when capable, except for when there is the difference of the ranks; For example, children in front of parents, students in front of the teacher, the ruled in front of the ruler; and slaves in front of the master do not have the ability to speak out. Or when there is the risk of losing one's life, as it comes in the forthcoming narration. 3. 'With his heart' meaning he must at least believe it is evil, and the Prophet gg included this among Faith.

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5012. It was narrated that Tiriq bin Shihib said: "Abii Sa'eed A l - a u d r i said: 'I heard the Messeneer of Allih +@ say: Whoever among you sees an evil and changes it with his hand, then he has done his duty. Whoever is unable to do that, but changes it with his tongue, then he has done his duty. Whoever is unable to do that, but changes it with his heart, then he has done his duty, and that is the weakest of Faith."'

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world, than the believers will dispute with their Lord for their brothers who have entered the Fire. They will say: 'Our Lord, our brothers used to pray with us and fast with us, and perfom Hajj with us, and you have caused them to enter the Fire?' He will say: 'Go and bring forth whomever you recognize arnong them.' So they will go to them, and will recognize them by their appearances. Among them will be those who have been seized by the Fire up to the middle of their shins, and some among them those whom it has taken up to his ankles. They will bring them forth, then they will say: 'Our Lord, we have brought forth those whom You commanded us (to bring forth).' He will say: 'Bring forth everyone in whose heart is faith the weight of a Dinrir.' Then He will say: 'Everyone in whose heart is faith the weight of half a Dinrir,' until He will say: 'In whose heart is faith the weight of the smallest speck."' Ab6 Sa'eed said: "Whoever does not believe this, let him read this Verse: 'Verily, AUSh forgives not that partners should be set up with Him (in worship), hut He forgives except that (anything else) t o w h o m He wills u p t o a tremendous (sin)."'['] (Sahih) T . : ~' ~

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The Book of Faith And Its Branches

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known from the forthcoming speech, because the face is the place of prostration. They would he the pesfol-mers of the ritual prayers. The fire would not touch the places of ritual prayer, or would not disfigure them.

5014. AhO Sa'eed Al-Gudri said:

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"The Messenger of All211 g$ said: 'While I was sleeping, I saw the people being shown to me, and they were wearing shirts. Some reached the breast and some reached lower than that. And 'Umar bin -AJ-Khattib was shown to me, and he was wearing a shirt that lle was dragging.' They said: 'How do you interpret that, 0 Messenger of Allill?' H e said: 'The religion."' (Salcilc)

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Comments: The shirt conceals the blemishes, deficiencies, and ignominies of the human body, and lends handsomeness to man. The Din or religion also erases the moral faults of man, and civilizes him. This is why All511's Messengel & took the shirt to denote religion.

5015. It was narrated that Tiriq bin m i b said: "A Jewish man came to 'urnar bin f l - u a t t..& said: ' 0 Commander of the Believers! There is a Verse in your Book which vou recite: if it had been revealed to us Jews we would have taken that day as a festival.' He said: 'Which Verse is that?' He said: 'This day, I have perfected your religion for you, completed My favor upon you, and have chosen for you Islam as your

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5017. It was narrated that Anas said: "The Messenger of All& $& said: 'None of you has believed until I am dearer to him than his family, his wealth and all the people."' (Sahih)

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5018. Abfi Hurairah narrated that the Messenger of AllHh g said: "By the One in Whose hand is my soul, none of you has believed until I am dearer to him than his son or his father."' (Sahib)

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5020. It was narrated from Anas that the Messenger of AllHh jg said: "By the One in Whose hand

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5021. It was narrated that Zirr said: 'Ali said: "The Unlettered Prophet @ made a covenant with me, that none but a believer would love me, and none but a hypocrite would hate me." (Sahih)

5022. It was narrated from Anas that the Prophet @ said: "Love for Ansdr is a sign of Faith, and hatred for An$& is a sign of hypocrisy." (Sahib)

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Chapter 20. The Sign Of A Hypocrite 'Ahdullih bin 'Amr that the Prophet .. said: "There are four (traits), whoever has them is a hypocrite and whoever has one of

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The Book of Faith And Its Branches them, then has one of the traits of hypocrisy, until lie gives it up: When he speaks, he lies; when he makes a promise, he breaks it; when lie makes a covenant, he betrays it; and when he argues, he resorts to foul language." (Sa!zi!z)

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5026. It was narrated that Abii WPil said: "Abdull2h said: 'There are three (traits), whoever has them is a hypocrite: When he speaks, h e lies; when h e is entrusted with something, he betrays that trust; and when he makes a promise, he breaks it. Whoever has one of these (traits) then a trait of hypocrisy has not ceased in him, until he leaves it."' (Sahih MawqCfl

Chapter 21. Praying Q i y h In Ramad5n 5027. It was narrated from Abfi Hurairah that the Messenger of All& said: "Whoever stands (in the voluntary night prayer of) the Ramadin out of faith and in the hope of reward, his previous sins will be forgiven." (Sahih)

5028. It was narrated from Abfi Hurairah that the Prophet @ said: "Whoever stands (in the voluntary night prayer of) Ramadin out of faith and in the hope of reward, his previous sins will be forgiven." (SahiF)

The Book of Faith And Its Branches

5029. It was narrated from Abti Hurairah that the Prophet i@ said: "Whoever stands (in the voluntary night prayer of) Ramadin out of faith and in the hope of reward, his previous sins will be forgiven." (Saltih)

Chapter 22. Spending Lailat AG Qadr In Prayer 5030. Abfi Hurairah narrated that the Messenger of A l l a ~@ said: "Whoever stands (in the voluntary night prayer of) Ramadin out of faith and in the hope of reward, his previous sins will be forgiven. And whoever spends the night of Lailat Al-Qadr in prayer out of faith and in the hope of reward, his previous sins will be forgiven." (Salzi!~)

Comments: (See No. 2208).

Chapter 23. Zakiih 5031. Abi? Suhail narrated from his father, that he heard Talhah bin 'Ubaidullih say: "A man from Najd with unkempt hair came to the Messenger of Allih g ;he was speaking loudly but his speech could not be understood until he came close. He was asking about

The Book of Faith And Its Branches

Islam. The Messenger of Allih g said: 'Five prayers every day and night.' He said: 'Do I have to do any more than that? He said: 'No, not unless you do it voluntarily.' The Messenger of AUSh g said: 'Fasting the month of Ramadin.' He said: 'Do I have to do any more than that?' He said: 'No, not unless you do it voluntarily.' Then the Messenger of Allih @ told him about Zakih. He said: 'Do I have to do any more than that? He said: 'No, not unless you do it voluntarilyY'The man left saying, 'I will not do any more than that or any less. 'The Messenger of AUih gj said: 'He will succeed, if he is telling the truth."' (Sahih)

Comments: (See No. 459).

Chapter 24. Jihid

5032. AbO Hurairah said: "I heard the Messenger of Allih g say: 'Allih has promised the one who goes out in His cause 'and does not go out except with faith in Me and for Jihid in My cause,' that he is guaranteed to enter Paradise no matter how, either he is killed, or he dies, or he will be brought back to his home from which h e departed having acquired whatever he acquired of reward or spoils of war."' (Hasan) 5033. It was narrated that AbO Hurairah said: "The Messenger of Allih g said: 'AllSh, the Mighy and

The Book of Faith And Its Branches Sublime, has guaranteed to the one ~ 1 1 0goes out in I-Iis cause, 'and lie does not go out for any other purpose except Jihrid in My cause and faith in Me, believing in My Messengers, but he is guaranteed that I will admit him to Paradise or I will send him back to his dwelling from which he set out, having acquired whatever he acquired of reward or spoils of war."' (Sa]zi!z)

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Chapter 25. Paying The Bumus

5034. It was narrated that Ibn 'Abbis said: "The delegation of 'Abdnl-Qais came to the Messenger of Allill g$ and said: 'We are a group of people from (the tribe of) RabP'ah, and we can only reach you during the sacred month. Tell us something that we can take from you and to which we may call those who are behind us.' He said: 'I command you to do four things and I forbid you from four: Faith in Allih' -and he explained that to them - 'bearing witness that there is none worthy of worship except Allih, establishing Salrilz, paying Zakrilz and giving to me one-fifth (the @urnus) of the spoils of war you acquire. And I forbid you from Ad-Dubbri', Al-

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Chapter 26. Attending Funerals

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5035. It was narrated from Abii Hurairah that the Prophet @ said: "Whoever follows the funeral procession of a Muslim out of faith and in the hope of reward, then offers the funeral prayer for him and waits until he is placed in his grave, then he will have two Qir~?ts, each of which is like Mount W u d . Whoever offers the funeral prayer for him then returns, he will have one Qirc?!.'' (Sahih)

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The Book of Faith And Its Branches modesty. He said: "Let him be, for modesly is part of faith." (Sa!zi!z)

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Chapter 33. The Sign Of The Believer

5042. It was narrated from Anas bin Mil& that the Prophet @ said: ''None of you has believed until he loves for his brother what he loves for himself." (Sahih) N - Q ~- ~ meaning Y 1bn ~ass%[llsaid: "I heard 'Abdus-Samad AlBnk&in^ saying: 'H& bin 'Umar, the one who reports from 'AbdurR b 2 n bin Mahd?, I do not know who he is. Unless the Waw was dropped from Hafs bin 'Arm ArRabili, the one popular with reporting from the people of AlBasrah, and he is trustworthy.' And he mentioned him in this statement about the Hadif& of Manstir bin Sa'd, in the Chapter: Description Of The ~ u s l i m . [ And ~ ~ I heard him say: 'I do not know who reported the Mafi'Ha& of Anas bin M a - I have been commanded to fight the people - additionally with his statement - and they turn to face ['I He is Al-Q2@Abii Nag -ad Ibn As-Sud. [I' His narration is, No. 5000.

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The Book of Faith And Its Branches the same Qiblalz as us, they eat our slaurhtered animals. and vrav. as we pray'-reportingitfiorn~umaid~tTawil, except for 'Abdullih bin AlMubiralc and Yahva . bin Awiib AlMi~ri.'And it is in this section, in the Chapter: For What Are The People To ~e Fought."[']

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5044. Al-Mu'tamir narrated that his father said: "I heard Talq mentioning ten things that have to do with ;he ~ i t r n h :Using the

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5046. It was narrated that Abi3 Hurairah said: "The Messenger of AU2h @ said: 'Five things are of the Fitrah: Circumcision, shaving the pubes, plucking the armpit hair, clipping the nails and trimming the mustache."' (Sahih)

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Chapter 3. Concession F o r Shaving The Head

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The unbelievers used to leave a lock or two in the name of some idol, etc. while shaving the head, as nowadays some ignorant people grow a tassel of hair on their heads in the name of their spiritual mentor, while shaving the rest, although such glorification of someone other than Allah, Most High, is unlawful. Therefore, Alsh's Messenger forbade it. This, however, does not mean that one ought to shave the hair from parts of the head equal in length. Rather the prohibition is in shaving part and leaving part from around the ears so that they do not hang into the ears. And if from tbe upper part of the head they are cut less, then there is no harm in it, provided they present a look of evenness or symmetry.

Chapter 4. Prohibition Of A Woman Shaving Her Head -

5052. It was narrated from 'Ali: "The Messenger of AU2h g

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Chapter 5. Prohibition Of AL Qaza' (Shaving Part Of The Head And Leaving Part)

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5053. I t was n a r r a t e d f r o m

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Comments: Al-Qaza' signifies to shave the hair from parts of the head, while leaving the rest unshaven. F o r the reasoil of forbkldance, please turn to Hadie 5051.

5054. It was narrated that Ibn 'Umar said: "The Messenger of Allih g forbade Al-Qaza' (to shave part of the head and leave part)." (Sa!zilz) Abfi 'Abdur-Rahmin (An-NasE) said: The H a d i e of Yallya bin ~ a ' e e d ' ' ] and Mul~aminadbin ~ i ~ is"more ] likely what is correct.

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Chapter 6. Cutting The (Hair)[31 5055. It was narrated that Wi'il bin Hujr said: "I came to the Prophet g and I had hair. He said: 'This is bad,' and I thought he meant me, so I cut my hair then I came to him. He said to me: 'I didn't mean you, but this is better."' (Sa!zili)

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said: "The hair of the Prophet @ was wavy, n e i t h e r curly n o r straight, and (hung down) between his ears and his shoulders." (Sa!zi!z) [I1 That

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is No. 5233 which appears later. That is No. 5232 which appears later. ['I The text says: "Mustache" while the narrations menlion only hair.

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that his hair had formed curls due to their having been long. Long hair generally have the tendency to form curls. 2. 'Between his ears and his shoulders': It appears that he used to have his hairs clipped off below his ears, and when it would reach his g$ shoulders. Other versions mention it touching his shoulders. See Al-Bzl&riri No. 5903. and No. 5063 which follows. Some versions appear to use "bnin" to refer to the shoulders, in which case it means his g shoulders were broad. Both are correct. 3. These narrations prove the allowance to clip one's hair.

5057. It was narrated that Hurnaid bin ' A b d u r - R a b b A l - m y a f i said: "I met a man who accompanied the Prophet @ as AbO Hurairah accompanied him for four years, who said: 'The Messenger of All2h g forbadeusfromcombingourhair every day."'['] (Bhih)

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The Book Of Adornment

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and keeps himself attractive like women, wl~icliputs other men to the test and cause them to go astray, or if he does so in order to attract women toward him, then he would cause mischief among women. Men sl~ouldnot have excessive inclination toward preening and beautification, othenvise they would give rise to evils. 3. The unmistakable outcome of one's not combing the hair daily would be that they would be prompted lo have regular haircuts, so that the need for combing the hair daily does not remain. Herein lies the correlation of this chapter with the theme.

Chapter 7. Combing The Hair Every Other Day 5058. I t was n a r r a t e d t h a t 'Abdull?ih bin Mughaffal said: "The Messenger of AlEh @ forbade combing one's hair, except every other day." (Da'a

5059. It was narrated from AlHasan that the Prophet @ forbade combing one's hair except every other day. (Da'if)

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The Book Of Adornment

Chapter 9. Letting The Hair Grow 5063. It was narrated that Al-Bar? said: "I have never seen anyone who looked more handsome in a red ~ u l l a l t [than ~ ~ the Messenger of Allih g$,with his long hair that came down to his shoulders. (Salzih)

5064. It was narrated that Anas said: "Tile hair of the Messenger of Alli311 j+g came halfway down his ears." (plzih)

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5065. Al-Bar? said: "I have never seen any man more handsome in a red Hullah than the Messenger of Allih g.';." He said: "And I saw his long hair, coming almost to his shoulders." (Saliilz)

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Comments: In Arabic, three expressions are used for long hair of the head: Wafrah, meaning hair that reach the lobe of the ear; Limmah which descend below the lobe of the ear but do not touch the shoulders; and Jummnh, which reach the shoulders. :,$ ? ( \ u U l ) +lJdl- ( 1 (,+=dl) Chapter 10. Braids +

5066. 'Abdd& bin Mas'fid said: "According to whose recitation do you want me to recite? Because I recited seventy-odd Sirrahs to the Messenger of A l l h @ when Zaid had two braids, and was playing with the other boys." (M*)

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5067. It was narrated that Abii Wi'il said: "Ibn Mas'iid addressed us and said: 'How do you want me to recite? According to the recitation of Zaid bin B5bit, when I learned seventy-odd Sirrahs from the mouth of the Messenger of kllih $gwhile Zaid was with the other boys with two braids?"' (Sahib)

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The Book Of Adornment

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59

peimissibility of plaiting the hair becomes known.

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5068. Z i y i d b i n A l - H u ~ a i n #I narrated that his father said: "When he came to the Prophet $g in Al-Madinah, the Messenger of Allih g said to him: 'Come closer to me.' So he came closer to him, and he put his hand on his braid and wiped his head and prayed for him." (Hasan)

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Chapter 11. Letting The Hair Grow Long

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The Book Of Adornment

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Chapter 12. Tying U p The

Beard 5070. Ruwaifi' bin Thabit said: "The Messenger of @ said: '0 Ruwaifi', you may live for a long time after me, so tell the people that whoever ties up his beard, or twists it,['] or hangs an amulet, or cleans himself (after relieving himself) with animal dung o r bones, Muhammad has nothing to do with him."' (Sahih)

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The Book Of Adornment...

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due to its flexibility. During the period of Jahili~~ala, people would get this vein-string sufflated or blown upon by a soothsayer and then wear it round the neck, so that they could guard themselves against evil eye. Since the sootl~sayersused to recite polytl~eisticphrases, it was forbidden. Or a bell, etc., used to be strung round the necks of animals. It was forbidden because it was a means to caution the enemy. Or it was forbidden to tie the necks of animals with the string, because it used to be very hard and sharp. There was likelihood of the animal getting suffocated or his neck being slit, and they say it was all done for protection; hence, it involves @irk! 4. Cleansing (Istiitja) after defilement by various types of bodily discharge with the dung or bone of animals. Such things do not cleanse. It was, therefore, forbidden to use it as a means of cleansing. Moreover, it is the food of Jinn. Dung is nevertheless lice filth. 5. 'Has nothing to do with': This is a rebuke and reprimand, because these are evil deeds, and some of them can be considered airlc.

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Chapter 13. Prohibition Of Plucking Gray Hairs

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5071. It was narrated from 'Amr

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Graying is a sign of oldness or old age. When gray hairs begin to appear, they obdurately continue to appear. It is useless to pluck them out. Moreover, plucking gray hairs is a trick that deceives people, and deception is not permitted. Dying the gray hair has been allowed since it is not an attempt to permanently alter it. See what follows.

Chapter 14. Permission To Dye The Hair 5072. It was narrated from AbO I-Iurairah that the Messenger of AUih said: "The Jews and Christians do not dye their hair, so

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be different from them." ($'ah%)

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Hurairah said: "The Messenger of All& g said: 'The Jews and the Christians do not dye their hair, so be different from them and dye your hair."' (Sahih)

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Chapter 15. Prohibition Of Dyeing Hair Black

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1. The Thnghirmah is a plant with white blossoms. Due to profuseness of the blossoms, the shrub too loola white from afar.

2. AbG Quhifah is the father of Ah6 B a h As-Siddiq $+

&L

Chapter 16. Dyein Hair With Henna And Katarn

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5080. It was narrated from AbG m a r r that the Prophet g said: "The best things - with which you can change gray hair are and Katam." (Sahih)

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Chapter 17. Dyeing The H a i r With Yellow Dye

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5090. It was narrated from Anas that the Messenger of All31 gj did not dye his hair; his gray hair were only a little beneath his lower lip and at his temples, and a little on his head. (Sahih)

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unlawful and some reprehensible or undesirable. The expression 'dislike' could be employed for both of them. 2. 'Applying Klzalirq': Please see Hadig 5088. 3. 'Changing gray hair' meaning by dyeing it black. 4. 'Dragging one's Zzrir': See Chapter 101. 5. Dice: Other texts mention "Nard" for dice, and Gapanj or backgammon. 6 . 'Not permissible for her to show it' means a woman's displaying her beautification in front of someone other than husband. This is unlawful. 7. 21-Mu'liwigZt.' meaning the last two SLirahs of the Qur'an, in whicli Allih's refuge is sough(; or other such reported prescriptions for Ruqyalz. 8. 'Hanging amulets': Beads, amulets, or talismans, whicli are worn to ward off evil. 9. 'In other than the right place': Meaning to pullout during intercourse, so the semen does not enter tlie woman's designated, lawful location. 10. 'Taking a way the milk' means to have coitus during the period of lactation, because if pregnancy occurs during the period of lactation, the breast-milk becomes injurious to the child. In the circumstances of weaning the child off its mother's milk, the health of the child is likely to be adversely affected. This is, however, reprehensible or undesirable. It is not unlawful. 11. 'He did not say that this is Harlini': Some venerable individuals have stated contemning this phrase that Allill's Messenger did not like all tlie abovedescribed things, but lie did not lule them unlawful. But this is wrong, because there are quite a ilu~nberof things quoted above, which are unlawful, it rather refers to the last act mentioned.

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5093. Karimah said: "I heard a woman asking 'Ai&ah about dyeing the hair with Henna. She said: 'There is nothing wrong with it, but I do not like to do it because my beloved - meaning the Prophet jg - disliked its smell."' (pa'&)

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called AbO ' h i r , froin Al-Ma'ifir, a n d I went o u t t o pray in Jerusalem. Their preacller was a man from (the tribe of) Azd who was called AbO Rail~inah,one of the Companions." AbO Al-Husain said: "My companion reached the Masjid before I did, then I caught up with him, and sat beside him. He said: 'Have you heard the preaching of Ah13 Rail~inah?' I said: 'No.' He said: 'I heard him say: 'The Messenger of Allih @g forbade ten things: Filing (the teeth), tattoos, plucking (hair), for two men to lie under one cover with no barrier between them, for two women to lie under one cover with no barrier between them, for a man to add more than four fingers' width of silk to the bottom of his g a r m e n t like t h e foreigners (Persians), or to wear more than four fingers' width of silk on his shoulders like t h e foreigners (Persians), (and h e forbade) plundering, riding (while sitting on) on leopard skins and wearing rings - except for rulers." (Da%f) L-L- r e t 4 : c ,US j. ?L ' d ~ ~ .&, +i pi plr *i o sr??:e ' 6 3 1 2 pj L? &-.I Comments: 1. Filing (the teeth): Old women or women advanced in age, in order to resemble young, used to file their teeth so that they might look young. 2. 'Tattooing': With the intention of beautification, a picture or design was masked on a person's skin by making small holes in the skin with a needle; it was then filled with antimony or any other hue or color. 3. 'Plucking out hair' means gray hairs, or the women plucking out the hair of their eyebrows, making them thinner, or while wailing. All of these are prohibited. Some scholars consider i* to refer to plucking any hair aside from the pubic and underarm region, saying that plucking is more pennanant, and

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shaving or the like is allowed. This is the view of m a d .

4. 'With no barrier': People of the period of Ignorance did not consider it necessary to have somethiog between man and man, and between woman and woman. 5. 'Bottom of his garment': Meaning the hem or edges.

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Chapter 21. Extending Hair With Cloth

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5095. It was narrated from Sa'eed bin Al-Musayyab that Mu'iwiyah said: "The Messenger of All& g forbade giving a false impression." (Sahahih) ,+& d@I \YT/Y\Tv:z

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5096. It was narrated that Sa'eed Al-Maqbur? said: "I saw Mu'iwiyah bin Abi Sufyin on the Minbar, holding a ball of hair such as women use. H e said: 'What is wrong with Muslim women who put such things (on their heads)? I heard the Messenger of AU2h $@ say: "Any woman who adds hair to her head that is not hers, it is something false, that she is adding to her head." (gasan)

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Chapter 22. Woman Who Affixes Hair Extensions

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Chapter 23. Woman Who Has Hair Extensions Affixed

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5098. It was narrated that Ibn

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The Book Of Adornment... Chapter 24. Al-Mutanarnrnis&t (The Women That Have Their 5102. It was narrated that 'Abdullih said: "The Messenger of Allill cursed the women who do tattoos and the women who have them done, Al-MutarzamnaisBt, and the women who have their t e e t h separated[2] for the sake of beauty, those who change (the creation of Allih.)" (Sa!zilz) G ~ A A V L L A A ?' : 4~ n

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5103. It was narrated that Ibrihim

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Chapter 25. Women Who Have Tattoos Done, And Mention Of The Differences Reported From 'Abdullih Bin Murrah And A&Sha'bi About This 5105. I t was n a r r a t e d f r o m 'Abdullih bin Murrah, from Al-

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2. 'The one who writes it down' because this person also becomes a helper in the perpetration of an enormity or a major sin. 3. 'If they know': means the individuals concerned have the knowledge that it is a usurious transaction. Ignorance is forgivable.

...

The Book Of Adornment

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4. 'One who reverts to the life of a Bedouin'. See No. 4191.

5. 'Upon the tongue of Mullammad g'means Allih's Messenger #ghas stated that such a person would be under the curse on the Day of Resunection.

5106. It was narrated from Hu~ain,

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'Awn, from A&-aa'b?, from AlH%ri&, who said: "The Messenger of Allih g cursed the one who consumes Ribri, the one who pays it, the one who writes it down and the one who witnesses it; the woman who does tattoos and the woman who has that done" - he said:['] "Unless it is done as a remedy;" he said: "Yes" -"the man who married a woman in order to divorce her so that she may go back to her first husband and the man (the first husband) for whom that is done; and the one who withholds Sadaqah (Zakslz). And he used to forbid wailing (in mourning), but he did not say 'cursed."' (Hasan)

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The Book Of Adornment

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Comments:

1. 'In order to divorce her:' See No. 3445. 2. "He did not say 'cursed'" means wailing is assuredly unlawful, but the term curse is not used for it here.

5108. It was narrated that from

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'Atti' bin As-SVib, from AshSha'bi who said: "The Messenger of AUih @ w s e d the one who consumes Rib& the one who pays it, the one who witnesses it and the one who writes it down; the woman who does tattoos and the woman who has that done; and he forbade wailing (in mourning), but he did not say that its doer is cursed." (Hasan)

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'The woman who tattoos': This work is unlawful, whether a woman does it or a man. Since women used to generally practise it, feminine gender was employed.

5109. It was narrated that Ab6 Hurairah said: "A woman who did tattoos was brought to 'Umar and he said: 'I adjure you by Allih, did any one among you hear (anything from) the Messenger of All31 g'?"Abii Hurairah said: "I stood up and said: '0 Commander of the Believers! I heard him (say something).' He said: 'What did you hear?' I said: 'I heard him say: Do not do tattoos and do not have tattoos done."' (Sahih)

The Book Of Adornment...

Chapter 26. Women Who Have Their Teeth Separated

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5110. It was narrated that Ibn Mas'Od s a i d : "I h e a r d t h e Messenger of Allih @ cursing AlMutaizanz~ni~Bt, women who have their teeth separated, and women who have tattoos done, those who change the creation of All2h, the Mighty and Sublime." (Salzih)

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In the Had?& 5094, it has preceded that during the period of Ignorance, women were in the habit of filing their teeth to make them thinner. The intention was to make the teeth appear separated from each other. The same thing has been alluded to in this H a d i ~by making spaces between the teeth (for beautification). This is unlawful.

5111. I t was n a r r a t e d t h a t 'Abdullih said: "I heard the Messenger of All2h $@, cursing AlMutananznzig?t, women who have their teeth separated, and women who have tattoos done, those who change the creation of Allih, the Mighty and Sublime." (Sa!zi!z)

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5112. I t was n a r r a t e d t h a t 'Abdullih said: "I heard the Messenger of All211 g say: 'May All211 curse Al-Mutanar?znti~Bt, women who have tattoos done and women who have their teeth separated, those who change the creation of Allih, the Mighty and

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Chapter 27. Prohibition On Filing (The Teeth)

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5113. It was narrated from AbO Al-Hwain At-Himyan^ that he and a companion of his used to stay with AbO Rai@nah to learn good things from him. H e said: "One day my companion came and told me that he had heard AbO Raihinah say: 'The Messenger of All& @ forbade filing (the teeth), tattoos, and plucking hairs."' (Da'if)

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5114. It was narrated that AbO Raihinah said: "We heard that the Messenger of All& @ forbade filing (the teeth) and tattoos." (Da 'if)

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5115. It was narrated that Abfi RaihHna11 said: "We heard that the Messenger of Allill g forbade filing (the teeth) and tattoos." (Sa!it!z)

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Chapter 28. Kohl 5116. It was narrated from Ibn

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. st Chapter 29. Ad-Dahn (oil)[" 5117. It was narrated that SimHk said: "I heard Jibir bin Samurah being asked about the gray hairs of the Prophet g$.He said: 'If he put oil on his head they could not be seen, but if he did not put oil on his head, they could be seen."' (Sa!zi!z)

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Comments: 1. 'Whose color is hidden': Men's perfumes may contain light color wluch is, however, apparent when loolced at from a distance, for instance, the hue of musk. In the same mannel; women's perfumes may contain slight fragrance. If it is not sensed by passers-by, then there is no harm in it, because Allsh's Messenger i!g did not negate it, he rather said, 'whose scent is hidden.' So to speak, there is no harm if there is a slight scent. 2. If a woman is in the house of her husband, and if she does not go out, she may also use a stronger fragrance.

5121. It was narrated from Abil Hurairah that the Propbet g said: "The perfume for men is that whose scent is apparent while its color is hidden, and the perfume for women is that whose color is apparent, while its scent is hidden." (Hasan)

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Sa'eed Al-KJudri said: "The Messenger of AU5h @ said: 'A woman from among the Children of Israel took a ring of gold and filled it with musk.' The Messenger of All& g said: 'That is the best ldnd of perfume."' (Hasan)

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Chapter 35. Kinds Of Perfume That Are Disliked (Maknih) For Women

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Comments: 'She is an adulteress' means it is a sign of a woman's loose character and of her having been an adulteress that she exhibits her adornment to people, so that people might be drawn to her and desire her.

Chapter 36. Women Performing Glzusl To Remove Perfume 5130. It was narrated that AbC Hurairah said: "The Messenger of All2h $gsaid: 'If a woman goes out to the Masjid, let her perform Glausl to remove perfume as she would perform Ghusl to remove Ja~zribala(impurity following sexual activity)."' This is an abridged form of it. (Salzilz)

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Comments: 1. 'To the Masjid' means going out of home, whether she goes to the mosque, or to someone's house, or to the f m . The mosque is specifically mentioned, because it is the place of purity. Fragrance is extremely superior therein, but a woman may not perfume herself even whiie going to the mosque. Hence, other places are out of the question. 2. 'Perfo~mGhusl', because the per£nme touches from one part of the body to another. The effect of perfume, therefore, would not be obliterated unless one takes full bath.

Chapter 37. Prohibition Of Women Attending The Prayer If They Have Perfumed Themselves With Incense

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5131. I t was narrated that AbB Hurairah said: "The Messenger of All2h @ said: 'If a woman has perfumed herself with incense, let her not attend 'Is&?' prayer."'

(S@ih) Abii 'Ahdur-Rabhn (An-Nad'i) said: I do not know of anyone who followed up Yazid bin KJusaifah (by also narrating) from Busr bin Sa'eed, for the saying of AbB Hurairah. Ya'qBb bin 'Abdullhh Ibn Al-Ashajj contradicted him, he reported it from Zainab A&Thaqafiyyah.

Comments: Bakhar means incense; when lighted with fire, its fragrance is sensed, as are incense sticks, etc. in modem days. It is not permissible for a woman to go out of home, applying any kind of fragrance, whether she goes to the mosque or anywhere else. The Isha prayer is specifically mentioned, because incense would be humed more at that time for various reasons.

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5132. It was narrated that Zainab, the wife of 'Abdullih, said: "The Messenger - of Allill @, said: 'If one of you wants to attend 'I&;' prayer, let her not touch perfume."' (Saliifi)

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Comments: If women do not intend to go out of the home, they may pelfume themszlves for their husbands.

5133. It was narrated that Zainab, the wife of 'Abdullih, said: The Messenger said: "If - of Allih one of you wants to attend 1&8' prayer, let her not touch perfume." (Salzilz) .. . . , AbO 'Abdur-Rahmin (An-Nasc) said: The Hadie of ~ahya['l and Jarir is more worthy of being correct than the Had@ of Wul~aib bin hil lid,'^] and All211 knows best.

5134. It was narrated from Zainab Ath-Thaqafi~ahthat the Pro~llet of Allih @ said: "If any one of you goes out to the Masjid, let her no1 go near perfume." (Safzilt)

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The Book Of Adornment

5135. It was narrated from Zainab A&-maqafiyyah, the wife of 'Abdullih, that the Messenger of AUih g told her not to touch perfume if she wanted to go out to 'I&ri3 the later. (~ahih)["

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of you wants to attend the prayer, let her not touch perfume."' (Sa!zi!z) Abfi Abdur-Ral~man (An-Nas$'i) said: And this is not preserved as a narration from Az-Zuhri.

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' h i narrated that the Messenger of Allsh @ used to tell his wives not to wear jewelly and silk, He said: "If you want the jewelry and silk of Paradise, then do not wear them in this world." (Sahi!~)

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Chapter 39. Dislike F o r Women T o Show Their Jewelry And Gold

5139. 'Uqbah bin

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5140. It was narrated from Rib'i,

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something similar of fire around her neck. Any woman who puts earrings of gold on her ears, Allih, the Mighty and Sublime, will put earrings of fire on her ears on the Day of Resurrection." (Da'if)

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5143. It was narrated from AbO AsmP Ar-Rahabi that Thawbin, the freed slave of the Messenger of Allih s, told him: "Fitimah bint Hubairah came to the Messenger of Allih @ with a big ring on her hand." He (the narrator) said: "This is what I found in the book of my father, a huge ring.,, - 'cTlle Messenger of Allih g started hitting her hand, so she entered upon Fitimah, the daughter of the Messenger of Allih @, and complained to her about what tlie Messenger of All2h g& had done. Fitimah took off a gold chain fiom her neck and said: 'This was given to me by Abfi Hasan.' The Messenger of Allih @ came in and (saw) tlie chain in her hand. H e said: ' 0 Fitimah, would you like the people to say that the daughter of the Messenger of A s h Bi has a chain of fire in her hand?' Then he went out, without sitting down. Filimah sent and she bought a slave with the

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money, and set him free. He was told of that and he said: 'Praise be to Allih Who has saved F i ~ a from h the Fire."' (Sahih) &41

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5145. It was narrated that Abfi Hurairah said: "I was sitting with the Prophet $& when a woman came t o h i m and said: ' 0 Messenger of A U Q two bracelets of gold.' He said: 'Two bracelets of fire.' She said: '0 Messenger of All&, a necklace of gold.' He said: 'A necklace of fire.' She said: 'Two earrings of gold.' He said: 'Two earrings of fire.' She was wearing two bracelets of gold, so she took them off and said: '0 Messenger of Allih, if a woman does not adorn herself for her husband, she will become unattractive to him.' He said: 'What is there to keep any one of you from making earrings of silver and painting them yellow

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5146. It was narrated from '&&ah that the Messenger of All& @ saw her wearing two bracelets of gold. The Messenger of All21 @ said: "Shall I not tell you of something that is better than this? Why don't you take these off and wear two bracelets of silver, and paint them yellow with saffron, and they will look fine."' (?a'% AbO 'Abdur-Rabin (An-NasZ) said: This is not preserved, and Allih lmows best.

Chapter 40. Prohibition Of Gold For Men ( f a

5147.

bin A% yalib said: "The

Prophet of Allill @ took hold of some silk in his right hand and some gold in his left, then he said: 'These two are forbidden for the males of my Unzmah."' (Salzih)

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5148. 'Alibin Abf Tilib said: "The Prophet of All31 @j took hold of some silk in his right hand, and some gold in his left, then he said: 'These two are forbidden for the males of my Ummah."' (Sahih)

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'Abdullih bin Zurair Al-Ghifiqi said: "I heard 'Ali say: 'The Messenger of AlEh g took some gold in lus right hand and some silk his left hand and said: This is forbidden for the males of my U~iwzah."'(Salzih)

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Comments: 'In small pieces or fragments': The Arabic expression used in iMnqta', means it ought to be small in size and used in various places, for instance, on the hilt of the sword, whether it is in the form of 631 or ruffle or fluffor in the form of dots. The entire hilt may not be gilded. Likewise, there could be gold flakes or marks upon a silver ring. In the same manner, if silk is also utilized in the form of fragments upon another cloth, in small or tiny size, then there is no harm in it. 5153. I t was narrated from @ 6 2 : 2b ':$.hL,,'f ' - 0 \ o T Mu'iwiyah that the Messenger of :, - , 3~ ~2 All& g forbade wearing gold L" d '33 unless it was broken (into smaller 3 $$g $1 JG; >? : G3G 3 &$$ pieces), and (he forbade) riding on "$: 3;LLs Al-Maydeir. (Sahih)

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that he beard Mu'iwiyah say, when a g r o u p of t h e Companions of Maammad g g were with him: "Do you know that the Prophet of Allih g$ forbade wearing gold unless it was broken (into smaller pieces)?" They said: "By Allih, yes." ( M i h )

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The Book Of Adornment

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'Do you n o t know t h a t t h e Messenger of All211 @ forbade wearing gold unless it was broken (into smaller pieces)?' They said: 'By Allih, yes."' (Sa!zilz) Yahya bin Abi K a a r contradicted him, as his other companions differed."] '&I>

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5156. It was narrated from AbO Himmin that when Mu'iwiyah went on Hajj, he gathered together a group of the Companions of the Messenger of All& % at the Ka'bah and said to them: "I adjure you by All&, did the Messenger of Allih @ forbid wearing gold?" Thev said: "Yes." He said: "And I bear witness to that." (Sahilz) Harb bin &addid contradicted him, he reported it from Yahya, from Abii &a@, from his brother, HimmHn.

5157. Abfi s a i k l l narrated from his brother Himmin, that when Mu'Hwiyah went o n H a j j , he gathered together a group of the Companions of the Messenger of AllHh g at the Ka'bah and said to them: "Iadjure you by AllHh, did the Messenger of Allih g forbid wearine eold?" They said: "Yes." He said: "And I bear witness to

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5158. W m 2 n said: "Mu'2wiyah went on Haj' and he called a group of Ansir to he Ka'bah. He said: 'I adjure you by AU*, did you hear the Messenger of All* @ forbid gold?' They said: 'Yes.' He said: 'And I bear witness to that."'

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1'' Umirah's nanation is No. 5159.

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5163. Abii aaikh said: "I heard Ibn 'Umar say: 'The Messenger of AU6.h forbade wearing gold unless is broken (into pieces)."' (Hasan) Abii 'Abdur-Ralph (An-NasVi) said: The Had@ of An-Nadr[ll is more likely what is correct.

'Arfajah bin As'ad, that his nose was cut off at the battle of AlKulib during the Jiihiliyyah, so he wore a nose made of silver, but it began to rot, so the Prophet @$ told him to wear a nose made of gold. ( m a n )

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bin Al-Musayjab said: "Umar said to Suhaib: 'Wl~y do I see you wearing a ring of gold?' He said: 'One who was better than you saw it and did not criticize it.' He said: 'Who was that?' He said: 'The Messenger of Al2h g."' (Da'N

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Chapter 42. Concession For Gold Rings For Men 5166. It was narrated that Sa'eed

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The Boolc Of Adornment ...

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Chapter 43. Gold Rings

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5167. I t was narrated that Ibn

2

'Umar said: "The Messenger of Allih @ started to wear a gold ring, and the people started to wear gold rings. The Messenger of All& @ said: 'I was wearing this ring, but I will never wear it again.' H e threw it away and the people threw their rings away." (Sahib)

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Comments: 1. Allib's Messenger g had not worn the gold signet-ring for adornment. But he had it made for sealing. That is why he wore it with the stone turned inward toward palm, whereas those who wear it for adornment keep the stone outside on the back of the hand. 2. 'I shall never wear it again': So to say, the permissibility was abrogated. In the forthcoming narrations, there is clarification regarding its unlawfulness. 3. 'So the people threw their rings away': Following the Messenger @. 4. Other narrations cxplain that AllWs Messenger then got a silver ring fashioned so that he could seal letters and ordinances or commands with it.

5168. 'Ali said: "The Prophet

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forbade me to wear gold rings and ~ l - ~ a s s i ,red [ ~ ~] l - ~ i y r i & i r , [ and ~' (to drink) Al-Ji'ah. r31 (Hasan)

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The Book Of Adornment ...

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5169. It was narrated that 'Ali said: "The Prophet g forbade me to wear gold rings and AI-Qassi, red Al-M@&ir." (Hasan)

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said: "The Messenger of Allih @ forbade me (to wear) gold rings and Al-Qassi, Al-Mikaralt, and AlJi'alt." (Sahi!~) AbG 'Abdur-Rahmin (An-Nad'i) said: The one that is before it is more likely to be correct.

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Comments: Eve~ykind of intoxicating drink is unlawful; irrespective of whatever ingredients it might have been made of, whether it is little or more.

5172. It was narrated that Sa'sa'ah bin Suwhiu said: "I said to 'Ali: 'Forbid t o us that which the Messenger of Allih +!g forbade to you.' H e said: 'He forbade me from Ad-~ubbt'['l , ~ l - ~ a n t a r n,[ ~gold l circles (rings), wearing silk, and AlQassi, and red Al-Mi&rah."' (So!+)

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5173. It was narrated that M?i bin 'Umair said: "Sa':a'ah bin Suwhin came to 'Ali and said: "Forbid to us from that which the Messenger of All& @ forbade to you." H e said: "He forbade us from Ad-Dubbt', Al-Hnntarn, An~ a ~ i r , [Al-Ji'ah, ~] and he forbade us from gold circles (rings), wearing silk, and wearing Al-Qassi, and red Al-Mi@flrah." ( D a m

'''Ad-DubbB': Gourd, see the related chapters in the Book of Drinks. [2]Al-Hnntam:See No 5620, md the narrations of that chapter. See No. 5626.

The Book Of Adornment...

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5174. Sa'sa'ah bin Suwl@n said to 'Ali: " 0 Commander of the Believers! Forbid us from that wllicll the Messenger of All21 g forbade you from." He said: "He forbade us from Ad-Dubbli', AlHalzta~n,~l-~i'alz,[']and from gold circles (rings), and from wearing silk, and from red Al-Mi&lolz." (sa!zilz) Abii 'Abdur-Rabin (An-NasS) said: The Had?& of Mawin and ' ~ b d u l - ~ i h i dis[ ~more ] worthy of being correct than the Had?& of ~sr?i'?l.'~~

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said: "The Messenger of Allih (g) forbadeAl-M~rfaddam."(One of the narrators) Yazid said: "I said to Al-Hasan: 'What is Al-Mufaddam? He said: '(Clothes) that are dyed with Al-'U& (saMower)."' By itself ~l-~u'a&ar means that whichis dyedwith sdlloier. And in narrations that mention Al-Mufaddam alone, they say as explained in the narration of Ibn Mijah: "Dyed (or saturatedj with safnower" Ibn .&-Ma& said: 'The Mufaddnm among clothes: What is dyed red. And it is said: It is the one that is not strong red andAlFadm is that which is thick with blood, and Al-Mufaddam is taken from that. And the garment isFadm when it is richly dyed."LisanAl-%rab (FaDallGhainlMim)So when they are mentioned separately as they are here: 741-Mufaddam and Al-Mu'mfar" then AI.l.lttj%ddamm e t rhar ~vl~ich ib dyed red. Safflower is a reddid$-orangespicc and dyc, so Al-.ll~(foddanrrncans rhar which is rhs nchlv dvcd with ir, whilc Al-.lir~'aslur rricrs to whar has been dyed with it in general. And All& i&ws best.

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'Ali said to him: "The Messenger of Allih g forbade me (from wearing) garments dyed with safflower, and from gold rings, and from wearing Al-Qassi, and that I recite Qur'in while I am bowing." (SaJzih) Al-Laia bin Sa'd contradicted him.

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5191. AbB Sa'eed Al-KJudri

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5192. It was narrated from Al-

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Comments: 1. 'The ornament of the inhabitants of the Fire (of Hell)': Because it is with such a thing that they will be shackled. This is the view of some scholars, see also numbers 5208 and 5209, and their chapters. 2. 'Why do I notice the stench of idols (asnrim) from you?': Because idols were generally fashioned out of brass in that period of time. 3. 'Keep it less than one Mithqril': A Mithqril equals 4.235 grams, a little over four grams. Hence, the silver ring too ought to be no more than that weight.

Chapter 47. Description Of The Ring Of The Prophet @

5199. It was narrated from Anas that the Prophet @ wore a ring of silver with an Ethiopian stone (Fag), on which was inscribed (the phrase): "Muhammad Rasirl Allrih

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The Book Of Adornment

5201. It was narrated that h a s bin Milik said: "The ring of the Messenger of All& @ was of silver and its stone (Fass) was made of silver too." (Sahih)

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5202. It was narrated from h a s that the Prophet's ring was made of silver and its stone (FUSS) was made of silver too. (Sahih)

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on his hand, and on it were engraved (the words): "Mulzanznzad RasGl AllBh (Muhammad the Messenger of All?ih)." (Sa!ti!t)

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Chapter 48. Where The Ring Should Be Worn On The Hand, Mentioning The @adtt& Of 'MI And 'Abdn1l"a Bin Ja'far

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1'1 That is, the Had@ was narrated from 'Ali, and one of the narrators, s a r i k also heard it

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Chapter 49. Wearing An Iron Ring With Silver Twisted Around It

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Chapter 50. Wearing A Brass Ring

5209. It was narrated from Abii Sa'eed Al-BUM:"A man came

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from Al-Bahrain to the Prophet @ and greeted him with Saldnz, but he did not return his greeting. He was wearing a gold ring on his hand, and was wearing a silken Jubbalz. He took them off, then he greeted him with Saldnz, and he returned his greeting. Then he said: '0 Messenger of Allih, I came to you just now, and you turned away from me.' He said: 'You had a coal of fire on your hand.' H e said: 'Then I have brought many coals.' He said: 'What you have brought with you is no better for us than the stones of Al-Harrah, but it is a temporary convenience of this world.' H e said: 'What should I use for a ring?' He said: 'A ring of iron or silver or brass."' (Hman)

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5211. It was narrated that Anas bin M W said: "The Messenger of All& $& put on a ring, and he had some words inscribed on it. He said: 'We have put on a ring and have had some words engraved on it; no one of you should copy this inscription."' Then Anas said: "It is as if I can see its whiteness on his hand." ( S a v d )

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Chapter 51. The Words Of The "Do Not Engrave Prophet g: Arabic (Words) On Your Rings"

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Chapter 52. Prohibition Of Wearing The Ring On The Forefinger 5213. It was narrated that Abii Burdah said: 'Al? said: "The -~ ---Messenger of Allih & said to me: '0 'Ali, ask Allih for guidance and steadfastness,' and he forbade me from placing a ring on this one and ~

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this one" - and he pointed to his forefinger and middle finger.['] (Sahib)

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5214. It was narrated that 'Ali said: "The Messenger of All& &$ forbade me to wear a ring on this one and this one," meaning the forefinger and middle finger.['] And this is the wording of Ibn AlMu&anna. (Sahih)

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Chapter 53. Taking Off One's Ring When Entering Al-&aE' (The Area In Which One Relieves Oneself)

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5216. It was narrated from Anas that when entering the Balri', the Messenger of Allill g would take off his ring. (DaTf)

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5217. It was narrated that Ibn 'Umar said: "The Messenger of All511 #$ put on a ring of gold and put its stone toward his palm. Then the people started to wear rings of gold. Then the Messenger of All2h @ threw away his ring and said: 'I will never wear it again,' and the people threw away their rings."

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blessedness; not by way of owned property. When that signet ring was lost, the period of tribulations and colruption started. In other words, a thing of great blessing was lifted. It was, after all, the signet ring of the Seal of the Prophets. 2. 'Many letters': Hence, he encountered a hardship in sealing them again and again. He, therefore, appointed an Ansari to set the seals. 3. 'In the well': The name of this well was Aiis (the well of Aris: Bb' A ~ i r ) In . order to search for the signet ring, the well was emptied of its water; every inch of the well was combed, but the signet ring was not to be found. 4. 'He ordered that a similar ring be made': Although A l l a s Messenger had forbidden people from engraving them. But this signet ring was fashioned as a replacement of the original ring of the Prophet g.Besides, the Prophet's g motive was to close the door of deception and false imitation. But due to the loss of the original, this apprehension does not remain in the event of its replication. Dubiousness and deception would have occurred, had there been so many signet rings bearing the same engraving. So to speak, the basis of commandments are their objectives or goals, not the apparent words. And this principle is worth retention.

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The Book Of Adornment

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Chapter 54. Small Bells

5222. It was narrated that AbB Bakr bin AH a a i k h said: "I was sitting with SAlim when a caravan belonging to Umm Al-Banin passed by us, and they had hells with them. S i b narrated to W8.i' from his father, that the Prophet g said: 'The angels do not accompany a caravan that has small bells with them.' How often do you see small bells with these people." (Sahfh)

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dressed in scruffy clothes. He said: 'Do you have any wealth?' I said: 'Yes, 0 Messenger of All&, all kinds of wealth.' He said: 'If gives you wealth then let its effect be seen on you."'.

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Al-Mujtaba is the abridgement of Sunaiz Al-Kubra. Hence, the majority of the narrations of Al-Mujfaba occur in Sunaiz Al-Kubra under the Book of Adornment. Several of the foithcoming nartations have preceded.

Chapter 55. The Fipah

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7869. It was narrated from Ibn 'Umar that the Prophet $g said: "Trim the mustache and let the beard grow." (Sahih)

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g.He embraced Islam in its early period. He emigrated to Abyssinia; then he emigrated to Al-Madinah. He was martyred in the expedition of Muta. May All& be pleased with him and he be with Him. 2. 'Do not weep': Crying was not absolutely forbidden, but it was forbidden by way of mourning, as mourning is observed for three days when someone dies. Condolers anive intermittently and the sound of crying soars sporadically; otherwise, tears may surge at anytime. No one has control over tears. 3. There is no disagreement concerning the shaving of the head, provided the entire head is shaved. No locks or tassels of hair should be left ixshaven. (See the following narration).

Chapter 58. Mentioning The Prohibition Of Shaving Part Of A Boy's Head And Leaving Part 5230. It was narrated from Ibn 'Umar that the Prophet @ forbade AZ-Qua' (shaving part of the head and leaving part). (Sa@z)

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came down to his earlobes. I saw him in a red Hzillah and I never saw anything more handsome than him." (Sahih) '$&.dl

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5239. It was narrated that Abfi Qatgdall said that he had long thick hair. "He asked the Prophet (about it) and he told him to take care of it and comb it every day."111 (Da'a

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after the narration before this one, the author indicated its weakness as well. In No. 2252 of Silsrlat Al-A!zridi@ As-Sa!ti!zah & a m Al-AlbHni graded the version Sa!ti!t that says: "Ifyon grow hair, then honor i t without mentioning of combing

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Chapter 63. Starting On The Right When Combing The Hair

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5242. It was narrated from '&&al1 that the Messenger of AU2h liked to start on the right whenever possible; when purifying himself, when putting on his shoes, and when combing his hair. (Salzi!~)

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Chapter 64. The Command To Dye The Hair 5243. Abii Hurairah narrated that the Messenger of Allih g said: "The Jews and the Christians do not dye their hair, so be different from them." (Sa!ti!t)

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5244. It was narrated that Jsbir said: "AbO QuhXaSah was brought to the Messenger of Allsh $gand his head and beard were white like the

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~hagh6mah.l'~ The Prophet g said: 'Change this, or dye it."' (Sat+)

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5245. It was narrated that 'Ubaid said: "I saw Ibn 'Umar dyeing his beard yellow and 1 asl

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5248. It was narrated that Sa'eed bin Al-Musawah said: "Mu'2wiyah came to Al-Madinah and addressed us. He took hold of a hairpiece and said: 'I never used to see anyone

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do this except the Jews. The Messenger of AUih g heard of it and he called it "giving a false impression." (Sahih)

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5250. I t was n a r r a t e d from Mu'2wiyah that the Messenger of AUa forbade giving a false impression, a n d the false impression of a woman when she adds extra hair to her head. (Saw*)

Comments: (See No. 5095). Chapter 69. Cursing The Woman Who F i e s H a i r Extensions 5251. It was narrated from Ibn 'Umar that the Messenger of AU2h @ cursed the woman who affixes

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Chapter 70. Cursing The Woman Who Fixes Hair Extensions And The One Who Has That Done 5252. It was narrated from Asm% t h a t a woman c a m e t o t h e Messenger of AUih @ and said: "0 Messenger of Allih @, a daughter of mine is going to get married. She got sick and her hair fell out. Is there any sin on me if I give her hair extensions?" He said: ''All& has cursed the woman who affixes hair extensions and the one who has that done." (Sahih)

Comments: (See No. 5097).

Chapter 71. Cursing The Woman Who Does Tattoos And The One Who Has That Done

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Chapter 72. Cursing A6 Mutanamm&Gt (The Women That Have Their Eyebrows ~lucked)['l And Who Have Their Teeth separated['] 5254. I t was n a r r a t e d t h a t 'Abdullih said: "May AU%h curse AZ-M~~tanammisit and who have their teeth separated. Shall I not curse those whom the Messenger of Allih g cursed?" (Sahih)

Comments: (See Had;& 5102 and 5110)

5255. I t was n a r r a t e d t h a t 'Abdullih said: "The Messenger of All& & cursed the women who do tattoos, those who have their teeth separated and AI-M~~tanammisit who change the creation of Allih, the Mighty and Sublime." (Sahib)

5256. I t was n a r r a t e d t h a t 'Abdull&h said: "May AUih curse dl-Mutanammisit and their teeth separated, who have tattoos done, changing the creation of Allih." A woman came to him and said: "Are you the one who said such-and-

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5277. It was narrated that Ibn 'Umar said: "The Messenger of All% @ took a ring of gold and put it on, and the people started to w e a r gold r i n g s t o o . T h e Messenger of Alliih g said: 'I used to wear this ring, but I will never wear it again.' Then he threw it away, and the people threw their rings away." (Salzi!t)

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5278. It was narrated that Ibn

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5279. It was narrated from Anas

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5280. It was narrated that Anas said: "The Messenger of All* @3

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5283. It was narrated that Anas said: "The Messenger of All& said: 'We have had a ring made with an inscription, and no one else should copy this inscription."' (Sahilz)

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5284. It was narrated from Anas that the Prophet g had a ring and he said: "We have had a ring made with an inscription, and no one else should copy this inscription." It is as if I can see its shining on the

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little finger of the Messenger of All31 @. (Sahih)

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5285. It was narrated from Anas that the Prophet & used to wear his ring on his right hand. (Sahih)

5286. It was narrated that Anas said: "It is as if I can see the whiteness of the Prophet's ring on his left finger." (Sahib)

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5292. It was narrated from Ibn 'Umar that the Messenger of Alfih

gg had a ring made of gold and he used to wear it with the stone (Fafs) against his palm, and the people did likewise. Then he sat on the Minbar and said: "I used to wear this ring and put its stone (Fuss) on the inside." Then he threw it away and said: "By AUa, I will never wear it again." And the people threw their rings away. (SaFiF) iikL,

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5293. It was narrated from Anas that he saw a ring of silver on the hand of the Messenger of Allih #& one day, and the people made and wore similar rings. T h e n t h e Prophet threw his ring away and the people threw their rings away too. (Saliilz) cy.!+~

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5295. It was narrated from Ihn 'Umar that the Messenger of Allih #g put on a ring of gold and he used to wear its stone (Pass) next to his palm. Then the people started to wear rings too. Then the

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Messenger of All& @ threw it away and said: "I will never wear it again." Then the Messenger of Alltih +gtook a ring of silver, and wore it on his hand. Then it was on the hand of Abfi Bakr, then on the hand of 'Umar, then on the hand of 'Urnin, until it was lost in the well of A+. (Sahih)

Chapter 82. Mentioning Clothes Which It Is Recommended To Wear, And Those Which Is Disliked To Wear 5296. It was narrated from Abfi Al-&was that his father said: "I entered upon the Messenger of All31 gj and he saw me looking scruffy. The Prophet @ said: 'Do you have anything?' He said: 'Yes, Alltih has given me all lands of weallh.' He said: 'If you have wealth, let it be seen on you."'

Chapter 83. Prohibition On Wearing ~irci'[l] 5297. It was narrated kom 'Umar bin A l - a a t t t i b that he saw a Hullah of Sirri' silk being offered for sale at the door of the Masjid. I ['I Its desaiption appears in No. 5299.

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said: "0 Messenger of Allsh, why don't you buy this and wear it on Fridays, and (when meeting) the delegations when they come to you?" The Messenger of Allsh g$ said: "This is only worn by one who has no share in the Hereafter." After that some (other). Hullahs . were brought to thk Messenger of AllAh and he gave me one. He said: " 0 Messenger of Allih, you gave me this when you said what you said about it!" The Prophet jg said: "I did not give it to you to wear it! Rather I gave it to you to give away or to sell." So 'Umar gave it to a brother of his on his mother's side who was an idolater. (Salitli) 3 Y a 7 A : c 'JkJ!

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5300. 'Ali said: "A Hz~llahof Sty' was given to the Messenger of All& g and he sent it to me. I put it on, then I saw anger in his face. He said: 'I did not give it to you to wear it.' Then he told me to divide it among my womenfok." (Sahih)

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Dibij 5303. I t was n a r r a t e d t h a t 'Abdull5h bin 'Ukaiin said: "Huaaifah asked for some water

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and the chief brought water in a silver vessel. He threw it; aside, then he apologized to them for what he had done, and said: 'I told him before not to do that. I heard the Messenger of All& @$ say: Do not drink from vessels of gold and silver, and do not wear Ad-Dibiij or sik. They are for them in this world, a n d f o r yom i n t h e Hereafter." (Sahie),

Comments: 1. Dibiij or silk brocade is also a type of silk. The objective is to underscore that every type of silk is unlawful for men, whether it is fine, thick, thin, soft, or hard. 2. 'Silver and gold vessels': This command is equal for men and women. Chapter 88. Wearing Ad-Dibij Interwoven With Gold

5304. It was narrated that W s d bin 'Amr bin Sa'd bin Mu'%& said: "I entered upon Anas bin M?dik when. he came to: Al~Madkahand greeted liim with Salim.. He said: 'Where are you from?'L said:.'I am Wsfi'd bin 'Amr bin Sa'd bin Mu:Sdh.' He. said: 'Sa'd was the and most virtuous of peoplk' Thealie wepr a great deal; then he said: 'The. Messenger of All& g:sent a delegation tb Ukaidir the ruler of D h a h , who sent. Liim a. JziSbali. madii of' AdDibiiT &fernoven with! golaf The Messenger of Mili @ pup it on, tlien he- staod on the Minbm and

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sat, without speaking, then he came down and the people started touching it with their hands. He said: 'Are you admiring this? The handkerchiefs of Sa'd in Paradise are more beautiful than what you see."' (Hasan)

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Chapter 89. Mentioning The Abrogation Of That

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5305. J2bk said: "The Prophet % put on a ~ a b ~ ' "of] Ad-Dibij that

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Chapter 90. Stern Warning Against Wearing Silk, And That Whoever Wears It In Thb World Will Not Wear It In The Hereafter

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said, while he was on the Minbar delivering a Khutbah: "M*ammad @ said: 'Whoever wears silk in this world, will not wear it in the Hereafter."' (Sahih)

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5309. It was narrated from Ibn

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5312. It was narrated from Anas that the Messenger of Allih g granted a concession to 'AbdurRalpnh bin 'Awf and Az-Zubair bin Al-'Awwiim allowing them to wear silken shirts because of scabies that they were suffering kom. (Sahih)

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This incident belongs to a journey. Some jurists stipulate the wndition of the state of journeying along with itchiness, because at home, several other remedies are possible for an itch, although during traveling, it might cause hardship. Since silk happens to be soft, it does not inflame the condition of itching. On the contrary, it provides relief and comfort. And if the itch-

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stricken body is not scratched, the itch heals up. Scratching aggravates it. In the event of wearing silk, one does not need to scratch. It gradually heals up. Some venerable individuals have taken the traveling and the itchiness to signify separate indications of permissibility. That means silk is permissible due to itchiness, as well as on account of traveling and while at war. And Allih !mows best! s 5313. It was narrated from Anas :JG or,y that the Prophet gg granted a .. : ,, : b i b 2 :26 G k concession to 'Abdur-Rawan and Az-Zubair to wear silken shirts because of scabies that they were suffering from. (Salzih)

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5314. It was narrated from Jark from Sulaimin At-Taimi, from AbD ' U W h An-Nahdi, who said: "We were with 'Utbah bin Farqad when the letter of 'Umar came, saying that the Messenger of All% g said: 'No one wears silk except one who has no share of it in the Hereafter, except this much."' And AbD 'Ut&min gestured with the two fingers that are next to the thumb. And I saw the two of them pointing to the borders of the Tayilisalz, so that I could see the ~a~ilisa/z.~~~ (Salzih)

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