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to women." (veils or scarf's.)1
COMMENTARY: The pair of clothing was forbidden to wear if it was made of silk. Or, it
was proper to keep away from if it was part silk, us a righteous person should have done.
But, Sayyiduna Ali رضى اللهعنه thought that it was sent to him to wear.
(٤٣٢٣ -٤٣٢٤) وَعَنْ عُمَرَ أَّ النَّبِيِّ صَلَّى اللّهُ عَلَيْهِ وَسَلَّمَ تَّى عَنْ لُبُسِ الْخْرِيُرِ إِلَّ هَكَذَا وَرَفَعَ رَسُولُ اللَّهِ
صَلَى اللَّهُ عَلَيْهِ وَسَلَّمَ إِصْبَعَيْهِ الْوُسْطِى وَالسَّبَابَةَ وَضَّقَّهُمَا - مُتَّفَقُّ عَلَيْهِ وَفِي رِوَايَةٍ لِّمُسْلٍِ أَنَّهُ خَطَبَ بِالْجَابِيَّةِ
فَقَالَ تَى رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ عَنْ لُبُسِ الْحْرِيْرِ إِلَّ مَوْضِوَ إِصْبَعَيْنٍ أَوْ ثَلَاثٍ آَوْ اَرْبَعٍـ
4323. Sayyiduna Umar رضى الله عنه said that the Prophet صلى الله عليه وسلم forbade wearing silk
except 'so much. Allah's Messenger صلى الله عليه وسلم indicated that by raising his middle
and forefinger and putting them together. (Thereby, he meant that only that much
of silk was permitted to wear.)2
4324. According to a version: He (Umar) As &t +, delivered a sermon in Jabiyah
during which he said that Allah's Messenger صلى الله عليه وسلم forbade wearing silk
garments except to the extent of two, three of four fingers.3
COMMENTARY: The maximum that men may wear of silk is as in the second version.
صلى الله عليه وسلم TIYALSIYAH MANTLE OF BROCADE OF THE PROPHET
(٤٣٢٥) وَعَنْ أَسْمَاءَ بِئْتٍ آنىٍ بَكْرٍ آَنَّمَا آَخْرَجَتُ جُبَّةً طَيَّالِسَةٌ كِسْرَوَانِيَّةٌ لَّهَا لَمِنَةُ دِيْبَاجٍ وَفُرْجَيْهَا
مَكْفُوُفِيْنِ بِالدِّيْبَاجِ وَقَالَتْ هُذِهِ جُبَّةُ رَسُولِ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ كَانَتْ عِنْدَ عَائِشَةً فَلَمَّا قُبِضَّتُ
قَبَضْتُهَا وَكَانَ النَّبِىُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَلْبُهَا وَتَّحْنُ نَفْسِلُهَا لِلْمَرْضَى نَسْتَشُفِى بِهَا - (رواه مسلم)
4325. Sayyidah Asma bint Abu Bakr ycal», brought out a tayalisah4 Royal robe. Its
collar had a piece of brocade stitched to it in the front and back. She said, "This is
the robe of Allah's Messenger صلى الله عليه وسلم that Ayshah ،رضى الله عنها had. When she died, I
inherited it. The Prophet صلى الله عليه وسلم wore it (sometimes). We wash it for the sick
(and give the water to them to drink) and seek a cure by means of it."5
COMMENTARY: Taylisan is the plural of tiyalisah. It is an Arabicised form of talisan (tb)
with (t ). It is a particular kind of robe of black colour made of wool. In ancient times, the
Jews wore it. The Persian monarchs more this robe too. This is why the Arabic word
kisrawaniyah (from kisra) or royal is used.
Generally, these robes had a slit in the front and the back at the level of the coller. Brocade
was affixed on these two sides.
Sayyidah Asma usano, showed that she possessed this blessed robe. She also intended that
people might know that it was permitted to wear this kind of robe with brocade.
1 Bukhari # 2614, Muslim # 107-2071.
2 Bukhari # 5829, Muslim # 12-2069.
3 Muslim # 15-2069.
4 Taylisan is a long coat worn by learned men. The plural is tiyalisah.
5 Muslim # 10-2069.
1
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This hadith tells us that the Prophet صلى الله عليه وسلم wore a robe with brocade on it. But, we
shall see the tradition of Sayyiduna Imran ibn Husayn us at +) (# 4354) in which the
Prophet صلى الله عليه وسلم has said that he did not wear a silk shirt. Perhaps the robe in hadith
may have had brocade less than four fingers on it and he shirt of which he said may have
had more of it. Besides, a robe is not as impressive as a shirt. The hadith of Imran usd+,
may have been based on taqwa (piety)and of Sayyidah Asma As a +, may have been
motivated to show permissibility.
As for the robe being used to seek cure, perhaps the water on washing it was given to the
patient to drink. Or, t'. robe itself was placed on the patient's head and eyes. Or, the robe has
touched by the hands and they were then kissed. Cure was sought from blessings thereof.
SILK MAY BE WORN IF THERE IS A REASON FOR IT
(٤٣٢٦) وَعَنْ آَنٍَّ قَالَ رَخَّصَ رَسُولُ اللَّهِ صَلَّى اللّهُ عَلَيْهِ وَسَلَّمَ لِلُّبَيْرِ وَعَبْدِالرَّحْمنِ بْنِ عَوْفٍ فِيْ لُسِ
الْحْرِيْرِ لِحِكَّةٍ بِهِمَا مُتَّقَقْ عَلَيْهِ وَفِيْ رَوَايَةٍ لِمُسْلِمٍ قَالَ إِنَّهُمَا شَكَوْا الْقُقَلَ فَرَخَّصَ لَهُمَا فِى قَمُصِ الْحُرِيُرِ۔
4326. Sayyiduna Anas رضى الله عنه said that Allah's Messenger صلى الله عليه وسلم permitted
Zubayr and Abdur Rahman ibn Awf us a +, to wear silk because they had an itch
(from the lice that had infected them).1
According to another version: He said that they complained of lice and the Prophet
2.permitted them to wear silk صلى الله عليه وسلم
COMMENTARY: It is stated in Mujiz (;y) that if one wears silk, the lice disappear.
DO NOT WEAR CLOTHES DYED WITH SAFFRON
(٤٣٢٧) وَعَنْ عَبْدِ اللَّهِ بْنِ عَمْرٍ وابنِ العاصِ قَالَ رَاى رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ عَلَىَّ ثَوْبَيْنِ مُعَصُفَرَيْنِ
فَقَالَ إِنَّ هُذِهٍ مِنْ ثِيَابٍ الْكُفَّارِ فَلَا تَلْبَسْهُمَا وَفِيْ رِوَايَةٍ قُلْتُ أَغْسِلُهُمَا قَالَ بَلْ أَحْرِفُهُمَا رَوَاهُ مُسْلِمْ
وَسَتَذْكُرْ حَدِيْثَ عَائِشَةً خَرَبَ النَّبِىُّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ ذَاتَ غَدَارٍ فِيْ بَابٍ مَنَاقِبٍ أَهْلٍ بَيْتِ النَّبِيِّ صَلَّى
اللهُ عَلَيْهِ وَسَلَّمَ-
صلى الله عليه said, "Allah's Messenger رضى الله عنه Sayyiduna Abdullah ibn Amr ibn Aas .4327
, saw me donned in a pair of clothing dyed with saffron. He said, "These are
garments of the infidels. Do not wear them."
According to a version: "I asked, 'May I wash them?" He said, 'No burn them."3
COMMENTARY: The Prophet's ,4,le ando saying 'Burn them' was an overstatement to mean
'Give them away to some woman; for woman are allowed to wear clothes dyed with saffron.
According to a version, he did burn them. When on the next day, he told the prophet a.
duy 4de about it, he asked, "Why did you not give them to your woman? It is proper for
them to wear these garments."
Anyway, he did not really mean that he should burn the garments.
1 Bukhari # 5839, Muslim # 5-2076, Tirmidhi # 1722.
2 Muslim.
3 Muslim # 27. 2077.

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As for men wearing clothes dyed with saffron, some ulama (Scholars) say that it is
altogether forbidden to men. Some say that it is permitted to them. Some say that if the
cloth was dyed with saffron after weaving, then it is forbidden to men to wear it, but if
cotton is dyed before being woven, then it is allowed to wear. Some say that it is odour (of
Saffron) has disappeared then it is permitted wearing, otherwise it is forbidden. Others
contend that it is makruh (disapproved) to wear clothing dyed with saffron in public but
proper to wear at home.
The agreed opinion of the Hanafis is that is makruh (disapproved) tahrimi to wear clothing
dyed with Saffron, and makruh (disapproved) to offer salah (prayer) with it. Opinions
differ on other red colours. Shaykh Qasim Hanafi av), a noted latter day Hanafi scholar of
Egypt and teacher of Qastalani issued of fatwa (edict) that prohibition is based truly on
colour. So every kind of red colour is haraam (forbidden) and makruh (disapproved)
(disliked) to men.
We shall narrate the hadith of Sayyidah Ayshah رضى الله عنها (The Prophet صلى الله عليه وسلم went out
one morning ... ") at # 6136.
SECTION II
الفَضلُ الثَّانِى
SHIRT AS PREFERRED CLOTHING
(٤٣٢٨) عَنْ أُمِّ سَلَمَةَ قَالَتْ كَانَ أَحَبُّ الثََّابٍ إِلَى رَسُولِ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ الْقَمِيُصَ- (رواه
الترمذى وابوداؤد)
صلى الله عليه said "The clothing Allah's Messenger رضى الله عنها Sayyidah Umm Salamah .4328
y liked most was a shirt."1
--
COMMENTARY: There are reasons why a shirt is preferred, but the main is that since the
Prophet صلى الله عليه وسلم liked it, there must have been some exclusive reason for it as in
everything that is mustahab (desirable).
(٤٣٢٩) وَعَنْ أَسْمَاءَ بِئْتٍ يَزِيْدَ قَالَتُ كَانَ كُمُ قَمِيْصِ رَسُولِ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ إِلَى الرُّصُغِ رَوَاءُ
التِّرُمِذِىُّ وَأَبُوْدَاوُدَ وَقَالَ التِّرْمِذِىُّ هُذَا حَدِيْثْ حَسَنْ غَرِيُبْ-
4329. Sayyidah Asma bint Yazid us an+, said, "The sleeves of the shirt of Allah's
Messenger صلى الله عليه وسلم were up to the wrists. "2
COMMENTARY: Some traditions say that his sleeves come to the tips of his fingers. They
say about his shirt that it was higher than his ankles.
BEGIN TO WEAR FROM THE RIGHT SIDE
(٤٣٣٠) وَعَنْ آَبِي هُرَيْرَةً قَالَ كَانَ رَسُولُ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ إِذَا لَبِسَ قَمِيْضًا بَدَأَ بِمَيَا مِنْهِ (رواه الترمذى)
صلى الله عليه وسلم said, "When Allah's Messenger رضى الله عنه Sayyiduna Abu Hurayrah .4330
wore a shirt, he began to wear from the right side."3
COMMENTARY: The hadith uses the plural form of 'right side.' This covers the sleeves
1 Tirmidhi # 1762, Abu Dawud # 5316.
2 Tirmidhi # 1765, Abu Dawud # 4025.
3 Tirmidhi # 1766.
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and the most of the shirt.
LOWER GARMENT SHOULD BETTER BE UPTO HALF SHIN, NO MORE
(٤٣٣١) وَعَنْ آَبِيْ سَعِيْدِنِ الْخُدْرِيِّ قَالَ سَمِعْتُ رَسُولَ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَقُولُ إِزْرَةُ الْمُؤْمِنِ إِلى
أَنْصَافِ سَاقَّيْهِ لَا جُنَاحَ عَلَيْهِ فِيمَا بَيْنَهُ وَبَيْنَ الْكُمْبَيْنِ وَمَا اسْفَلَ مِنْ ذُلِكَ فَفِي النَّارِ قَالَ ذلِكَ ثَلَاثَ مَرَّاتٍ
وَلَّا يَنْظُرُ اللّهُ يَوْمَ الْقِيْمَةِ إِلى مَنْ جَرَّ إِزَارَه بَطْرًا- (رواه ابوداود وابن ماجة)
4331. Sayyiduna Abu Sa'eed Khudri رضى الله عنه narrated that he heard Allah's
Messenger صلى الله عليه وسلم say, "The believers lower garment should be halfway down
his legs (up to half shins). There is no sin if it extends to halfway between that and
the ankles But, what portion goes lower than that (meaning, ankles) will be in hell."
He said that three times. (And, he added: ) "On the day of resurrection, Allah will
not look at him (with a merciful look) who drags his lower garment arrogantly."1
DISALLOWED TO TRIAL ANY GARMENT
(٤٣٣٢) وَعَنْ سَالٍِ عَنْ آَبِّهِ عَنِ النَِّيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ الْإِسْبَالُ فِ الْإِزَارِ وَالْقَمِيُصِ وَالْعِمَامَةِ مَنْ
جَرَّ مِنْهَا شَيْئًا خُيَلَاءَ لَمْ يَنْظُرِ اللَّهُ إِلَيْهِ يَوْمَ الْقِيْمَةِ- (رواه ابوداود والنسائي وابن ماجة)
4332. Sayyiduna Saalim ales, reported that on the authority of his father (Abdullah
ibn Umar) رضى الله عنه that the Prophet صلى الله عليه وسلم said, "Al-Isbaal is in the izar, shirt
and turban. He who trials any of these (garments), arrogantly, Allah will not look at
him (mercifully) on the day of resurrection."2
COMMENTARY: Isbal (isbaal) is to let a garment hand down more than the limit permitted
by Shari'ah (divine law) or disliked by it. Apart from a lower garment, it can be done with
a shirt turban and being extravagant with any cloth. We have elaborated on it against the
.(#4311) رضى اللهعنه hadith of Abu Hurayrah
رضى اللهعنهم (COPS OF THE SAHABAH (PROPHET'S COMPANIONS
(٤٣٣٣) وَعَنْ أَبٍ كَبْشَةً قَالَ كَاَ كِمَامُ أَصْحَابٍ رَسُوْلِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ بَطْحًا رَوَاهُ التِّرْمِذِىُّ
وَقَالَ هَذَا حَدِيْثُ مَنْكُرْـ
4333. Sayyiduna Abu Kabshah رضى الله عنه said that the caps of the sahabah
(companions) رضى الله عنه of Allah's Messenger صلى الله عليه وسلم used to be attached to their
heads (as though fixed on them).3
COMMENTARY: The word (als) (Kimam) is the plural of (AS) (Kumah). It is a round cap
(or hat).
The word (¿) (buth) is the plural of (blat) (butha) which means a 'level pebbled land.'
Thus, their caps were round and wide, level with the head, not raised upward, high and
long, like the current Turk and Iranian caps.
1 Abu Dawud # 4093, Ibn Majah # 3573.
2 Abu Dawud # 4085, Nasa'i # 5334, Ibn Majah # 3526.
3 Tirmidhi # 1782.

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However, some scholars say that kimam is not the plural of kumah but of (kum) ( 5) which
means 'a sleeve.' This would imply that the sahabah wore broad sleeves, about one span
wide, in their shirts.
WOMAN MAY USED MORE CLOTH
(٤٣٣٤-٤٣٣٥) وَعَنْ أُمِّ سَلْمَةً قَالَتْ لرَسُولِ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ حِيْنَ ذَكَرَ الْإِزَارَ فَالْمَرْأَنُ يَا رَسُوْلَ
اللَّهِ قَالَ تُرْخِيْ شِبْرًا فَقَالَتْ إِذَا تَنْكِّشِفُ عَنْهَا قَالَ نَذِرَاءًّا لَا تَزِيْدُ عَلَيْهِ (رَوَاهُ مَالِكْ وَأَبُوْدَاوُدَ وَالنََّائِىُّ
وَابْنُ مَاجَةَ - وَفِى رِوَايَةِ التِّزْ مِذِيِّ وَالنَّسَائِيِّ عَنِ إِبْنِ حُمَرَ فَقَالَتْ إِذَا تَنْكَشِفُ أَقْدَامَهُنَّ قَالَ فَيُرُخَيْنٍ ذِرَاعًا
لَايَزِدُنَ عَلَيْهِ)۔
صلى الله عليه وسلم said that when Allah's Messenger رضى الله عنها Sayyidah Umm Salamah .4334
mentioned the izar (or the lower garment), she asked, "And what about a woman, O
Messenger of Allah?" He said, "She may extend it down a span." She submitted,
"Then, too, that would be uncovered." He said, "she might let it down a cubit
(according to Shari'ah (divine law) standard), but not more (then that)."1
4335. (According to another version) Sayyiduna Ibn Umar usan +, narrated that she
submitted, "Then their feet would be uncovered." He said, "Let them then extend it
one cubit, but not more."2
THE SEAL OF PROPHETHOOD
(٤٣٣٦) وَعَنْ مُعَاوِيَةٍ بُنِ قُرَّةَ عَنْ آَيْهِ قَالَ آتَيْتُ النَِّيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فِيْ رَهْطٍ مِنْ مُزَيْنَةً فَبَا يَهُوُهُ وَإِنَّهُ
لَمُطْلَقُ الْإِزَارِ فَأَدُخَلْتُ يَدِىٌ فِی جَيْبٍ قَمِيُصِ فَمَسِسُتُ الخاتم۔ (رواهابوداؤد)
4336. S.yyiduna Mu'awiyah ibn Qurrah als, reported about his father that he said,
"I came to the Prophet صلى الله عليه وسلم with a group of people of Muzaynah. They swore
allegiance to him. He had his buttons (of the shirt) open I put my hand inside his
shirt and touched the seal (of Prophethood)."3
COMMENTARY: The collar of the Prophet's shirt was on his chest. Suyuti ales, said about
those people who say that it is bid'ah (innovation) to have the collar of a shirt on the chest,
that they are ignorant. Many ahadith confirm that the prophet صلى الله عليه وسلم had it on the
chest.
EXCELLENCE OF WHITE GARMENTS
(٤٣٣٧) وَعَنْ سَمُرَةً أَّ النَِّيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ الْبَسُوا الثَِّابَ الْبِيْضَ فَإِنَّهَا أَظْهَرُ وَأَعْطِيَبُ
وَكَفِّئُوْا فِيْهَا مَوْتَاكُمُ - (رواه أحمد والترمذى والنسائى وابن ماجة)
4337. Sayyiduna Samurah رضى الله عنه narrated that the Prophet صلى الله عليه وسلم said, "Wear
white garments. They are purer and neater. And, should your dead in them."4
1 Muwatta Maalik # 13 (Libas - clothing), Abu Dawud # 4117, Nasa'i, Ibn Majah.
2 Tirmidhi # 1713, Nasa'i # 5336, Abu Dawud # 4119.
3 Abu Dawud # 4082.
4 Musnad Ahmad 5-13, Tirmidhi # 2810, Nasa'i # 1896, Ibn Majah # 3567.

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COMMENTARY: A white garment is pure because it is washed often. It is neat artd is
preferred by people of a good disposition and sound nature. However, there can be times
when it is necessary to wear another colour. For example, some Sufis prefer blue (or any
other colour) because they cannot wash white often.
The shroud must be of a white colour preferably because the dead person is among the
angels. It is also better to wear white when going to mosque or the salah (prayer) and
when going to meet the ulama (Scholars) and awliya. However, it is better on eed days to
wear clothing that is more costly to demonstrate Allah's bounties. This is supported by the
tradition that the prophet , ale wore a cloak of red stripes on eed days and on
Fridays.
LOOSE END OF TURBAN
(٤٣٣٨) وَعَنِ ابْنِ عُمَّرَ قَالَ كَاتَ رَسُولُ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ إِذَا اعْتََّ سَدَلَ عِمَامَتَّهُ بَيْنَ كَتِفَيْهِ(رَوَاهُ
التِّرْ مِذِىُّ وَقَالَ هُذَا حَدِيْثُ حَسَنْ غَرِيُبٌ).
صلى الله عليه وسلم narrated that when Allah's Messenger رضى الله عنه Sayyiduna Ibn Umar .4338
put on a turban, he let down the end between his shoulders.1
(٤٣٣٩) وَعَنْ عَبْدِ الرَّحْمُنِ بْنِ عَوْفٍ قَالَ عَثَمَنِيْ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ فَسَدَلَهَا بَيْنَ يَدَىَّ وَمِنْ
خلفئ-(رواهابوداؤد)
صلى الله عليه said, "Allah's Messenger رضى الله عنه Sayyiduna Abdur Rahman ibn Awf .4339
tied a turban on me, placing the ends in front of me and behind me (hanging on
both sides)."2
COMMENTARY: He had both the ends of the turban hang loose on either side of him, the
chest and back.
It is sunnah (Holy Prophet's practice) to put on a turban. Many ahadith mention its merits.
One of them, though da'if (weak), says that a salah (prayer) of two raka'at with the turban
is more excellent then seventy raka'at offered without the turban.
It is better to leave the end of the turban hanging but not always. The Prophet صلى اللهعليه وسلم is
known to have left the end hanging and also to have not done so. Also, sometimes, he had
the end loose at his neck and, sometimes he tuck one end within the turban, learning the
other hanging.
Often he had the end on his back and sometimes on his right side. Sometimes, he had two
ends on either side of him- on the chest and on the back. Since it is not known that he
suspended it on his left side, so it is a bid'ah (innovation) to do so. According to kanz, it is
mustahab (desirable) to leave the end between the shoulders.
The length of the end should be a minimum of one span and a maximum of one cubit.
More then that is a bid'ah (innovation). It is also a disobedience to the command forbidden
isbal. If it is out of arrogance then it will be haram (unlawful), otherwise makruh
(disapproved). Also, to leave the end only for salah (prayer) is a contravention of the
sunnah (Holy Prophet's practice).
1 Tirmidhi # 1736.
2 Abu Dawud # 4079.

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According to the jurists, it is mustahab (desirable) to leave the end of a turban and an
optional sunnah (Holy Prophet's practice), not a guiding sunnah (Holy Prophet's practice).
Hence, there is no harm in not leaving an end hanging, though doing it is rewarded and
excellent. It is wrong of some people to say that to leave an end of the turban hanging is
sunnah (Holy Prophet's practice) muwakkadah.
TURBAN ON CAP
(٤٣٤٠) وَعَنْ رُكَانَةً عَنِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ فَرْقُ مَا بَيْنَنَا وَبَيْنَّ الْمُشْرِكِيْنَ الْعَمَائِمُ عَلَى الْقَلَائِسِ
رَوَاهُ التِّرْ مِذِىُّ وَقَالَ هُذَا حَدِيْتُ غَرِيُبْ وَإِسْتَادُهُ لَّيْسَ بِالْقَائِمِ-
4340. Sayyiduna Rukanah رضى الله عنه narrated that the Prophet صلى الله عليه وسلم said, "A
difference between us and the polytheists is (also) that we wear the turbans over
caps."1
COMMENTARY: Tirmidhi calls this hadith gharib with a weak line of transmission, but
Abu Dawud who has also narrated it says nothing of it.
The hadith could mean:
(i)
We wear the turbans over caps, but the polytheists do not wear caps at all:
(ii)
We wera the turbans over cap, but they do not wear turban at all, and only
put on caps.
The exponents of the hadith prefer the first meaning because the polytheist were known to
have worn the turbans.
Mulla Ali Qari atu>, prefers the second meaning also (with the first ) having cited khudri
uc Àn +). He has also said that some ulama (Scholars) contend that both cap and turban
should be worn, only the cap is the symbol of the polytheists.
GOLD & SILK FORBIDDEN TO MEN
(٤٣٤١) وَعَنْ آَبٍ مُؤْسَى الْأَشْعَرِيِّ آَّ النَّيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ أُحِلَّ الذَّهَبُ وَالْحُرِيْرُ لِلْأُنَاثِ مِنْ
أُمَّتِيْ وَحُرِّمَ عَلَى ذَكُوْرِ هَا (رَوَاءُ التِّزْمِذِىُّ وَالنَّسَائِئُّ وَقَالَ التِّزْمِذِىُّ حَدِيْثُ حَسَنٌ صَحِيمٌ)-
صلى narrated that the Prophet رضى الله عنه Ash'ary رضى الله عنه Sayyiduna Abu Musa .4341
the u Said, "Gold and silk are permitted to the woman of my ummah, but
forbidden to its men."2
COMMENTARY: The word 'man includes boys. Since boys are not responsible, the
prohibition applies to those who give them to wear for they will be sinning.
As for gold, it means jewellery of gold, otherwise vessels of gold and silver are forbidden to
both men and woman.
As for silver jewellery, it is allowed only to woman. Only a certain limit is permitted to
men, like rings, etc.
PRAYER ON WEARING NEW GARMENTS
(٤٣٤٢) وَعَنْ آَبٍ سَعِيْدِ نِ الْخُدْرِيِّ قَالَ كَانَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ إِذَا أُسْتَجَدَّ ثَوْبًّا سَمَّاهُ
1 Tirmidhi # 1784.
2 Tirmidhi # 1720, Nasa'i # 5148, Musnad Ahmad 4. 392.
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بِسْمِه ◌ِمَامَةً أَوْقَمِيْصًا أَوْرِدَآءٌ ثُؤَّ يَقُولُ اللَّهُوَّ لَكَ الْحَمْدُ كَمَا كَسَوْ تَنِيْهِ أَسْأَلُكَ خَيْرَهُ وَخَيْرَ مَاصُنِعَ لَه
وَاَعُوذُ بِكَ مِنْشَرِّه وَشَرِّمَا صُنِعَ لَئ۔(رواه الترمذى وابوداؤد)
صلى الله said that when Allah's Messenger رضى الله عنه Sayyiduna Abu Sa'eed Khudri .4342
¿ wore a new garment, he mentioned it by name (say) 'turban shirt, cloak.
Then, he prayed:
اللُّهُوَّ لَكَ الْحَمْدُ كَمَا كَسَوْ تَنِيِّهِ أَسْأَلُكَ خَيْرَهُ وَخَيْرَ مَاصُنِعَ لَهُ وَاَعُوذُ بِكَ مِنْ شَرِّهِ وَشَرِّمَا صُنِعَ لَه
(O Allah praise is for you! Just as you have clothed me with it, I pray to you for its
good and the good of that for which it was made. And I seek refuge in you from its
evil and the evil of that for which it was made.)1
COMMENTARY: Ibn Hibban رحمه الله Khatib رحمه الله and Baghawi رحمه الله have reported that
when the Prophet صلى الله عليه وسلم decided to wear a new garment he wore it on Friday.
The Prophet صلى الله عليه وسلم mentioned the garment that he decided to wear. It could be one of
there named or any other.
Before making the supplication he would say ... (لا منى الله) or (اعطانى الله) or (كسانى الله) (Allah has
provided me Allah has granted me ... or Allah has clothed me with ... ) (Adnid) (this shirt)
Then he made the supplication.
(٤٣٤٣) وَعَنُ مُعَاذٍ بُنِ آَنَسٍ آَّ رَسُولَ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ مَنْ أَكُلَ طَعَامّا ثُؤَّ قَالَ الْحَمْدُ لِلُهِ
الَّذِى أَطْعَمَنِيْ هذَا الطَّعَامَ وَرَزَقَّتِهِ مِنْ غَيْرِ حَوْلٍ مِنِّى وَلَّا قُوَّةٍ غُفِرَ لَه مَا تَقَدَّمَ مِنْ ذَنْبِهِ رَوَاهُ التِّزْمِذِىُّ
وَزَّادَ أَبُوْدَاوُدَ وَمَنْ لَبِسَ ثَوْبًّا فَقَالَ الْحَمْدُ لِلّهِ الَّذِىِ كَسَانِ هُذَا وَرَزَّقَنِيْهِ مِنْ غَيْرٍ حَوْلٍ مِنْ وَلَا قُوَّةٍ خُفِرَ لَهُ
مَاتَقَدَّمَ مِنْ ذَنْبِهِ وَمَاتَأَخَّرَ.
صلى الله عليه narrated that Allah's Messenger رضى الله عنه Sayyiduna Mu'adh ibn Anas .4343
, said, "He who eats food and prays afterwards:
اَلْهْدُ لِلْهِ الَّذِىْ أَْعَمَنِى هُذَا الَّعَامَ وَرَزَّقَنِيْهِ مِنْ غَيْرِ حَوْلٍ مِنْ وَلَّا قُوَّةٍ غُفِرَ لَهُ مَا تَقَدَّمَ مِنْ ذَنْبِهِ
- is forgiven (all) his past (minor) sins.2
And, Abu Dawud Adds; He who puts on a dress and prays:
الْحَمْدُ لِلْهِ الَّذِىْ كَتَانِيِ هِذَا وَرَزَقَنِيْهِ مِنْ غَيْرٍ حَوْلٍ مِنْ وَلَّا قُوَّةٍ غُفِرَ لَهُ مَا تَقَدَّمَ مِنْ ذَنْبِهِ وَمَاتَأَخَّرَ
- is forgiven (all) his past and latter (minor) sins.3
(Translation of both supplications follows: )
(i) Praise belongs to Allah who fed me this food and provided it to me without
my possessing power or ability (to acquire it).
(ii) Praise belongs to Allah who clothed me with this and provided it to me
without my possessing power on ability (to acquire it).
1 Tirmidhi # 1767, Abu Dawud # 4020, Musnad Ahmad 3-39.
2 Tirmidhi # 3458, (3469).
3 Abu Dawud # 4023.

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LIVE LIKE A RIDER
(٤٣٤٤) وَعَنْ عَائِشَةً قَالَتْ قَالَ لِيْ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَا عَائِشَةُ إِنْ آَرَدْتِ الدُّحُوْقَ بِي
فَلْيُّكُفِتٍ مِنَ الدُّنْيَا كُزَادِ الرَّاكِبِ وَإِيَّاكِ وَمَجَالِسَةَ الْأَغْنِيَاءِ وَلَّا تَسْتَخْلِقِيْ ثَوْبًّا حَتّى تُرَفْعِيُهِ رَوَاءُ
التِّرْ مِذِىُّ وَقَالَ هُذَا حَدِيْثُ غَرِيُبْ لَا تَعْرِفُهُ إِلَّ مِنْ حَدِيْثِ صَالِحِ بْنِ حَتَانٍ وَقَالَ مُحَمَّدُ بْنُ إِسْمَاعِيْلَ
صَالِحُ بْنُّ حَتَّانٍ مُنْكَّرُ الحَدِيثِ.
4344. Sayyidah Ayshah !رضى الله عنها narrated that Allah's Messenger صلى الله عليه وسلم said to
her. "O Ayshah, if you wish to remain with me (in both the worlds), then be
satisfied with only so much of worldly things as (are enough as) a riders provision,
and abstain from sitting with the rich, and do not regard a garment as useless till
you patch it (and it is wearable)."1
Tirmidhi has rated this hadith a gharib.
COMMENTARY: A rider's provision is just enough for his journey and he travel's rapidly
so need little. Hence, we too must do with the ba. e minimum subsisting level.
The Prophet صلى الله عليه وسلم said that one must avoid the company of the rich because that
could make one crave for worldly possessions. This is why Allah says:
لَا تَمْدَّنَّ عَيْنَيْكَ (الآية)
{Strain out your eyes at what we have let some ... enjoy} (15: 88)
Allah's Messenger ,,lào said, one day, "Avoid sitting with the dead." He was asked,
"Who are the dead that we must avoid)?" He said. "The rich people."
A torn garment must not be thrown away as worthless. It may be patched up and re used
at least once. In these words, we are urged to be content with old clothing by way of
asceticism. Sayyiduna Umar, us à », during his caliphate, delivered a sermon while he as
wearing a waist wrapper that had twelve patches on it.
(٤٣٤٥) وَعَنْ أَنٍ أُمَامَةَ إِيَاسِ بْنِ ثَعْلَبَةً قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ أَلَّا تَسْمَعُوْنَ أَلَّا
تَسْمَّعُوْنَ آَّ الْبَذَاذَةَ مِنَ الْإِيْمَانِ أَثَّ الْبَذَاذَةَ مِنَ الْإِيمَانِ - (رواه ابوداؤد)
4345. Sayyiduna Abu Umamah Iyas ibn Tha'labah As a +, narrated that Allah's
Messenger ,le å Lo asked, "Do you not hear? Do you not hear? To stick to worn
out clothes is part of faith! To stick to worn out clothes is part of faith! (It is to
thereby shun worldly luxuries.)"2
COMMENTARY: It does not behave men to be too particular about one's dress like
woman. Muslim man should not do it. If Allah has enabled one to wear decent clothing,
then one may do so but within the limits set by Shari'ah (divine law). Nevertheless, it is
better to put on old, patched clothing sometimes. It is part of faith that the faithful show
humility in matters of dress and shun worldly adornment and non-essentials.
Righteousness is to believe in the hereafter and its adornments.
1 Tirmidhi # 1780.
2 Abu Dawud # 4161.

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HE WHO WEARS TO IMPRESS WILL BE DISGRACED
(٤٣٤٦) وَعَنِ ابْنِ عُمَرَ قَالَ قَالَ رَسُولُ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ مَنْ لَبِسَ ثَوْبَ شُهُرَةٍ فِي الدُّنْيَا أَلْبَسَهُ اللّهُ
قَوْبَ مَذِأَّةٍ يَوْمَ الْقِيمَة۔ (رواه احمد وابوداود وابن ماجة)
4346. Sayyiduna Ibn Umar رضى الله عنه narrated that Allah's Messenger صلى الله عليه وسلم said,
"He who wears clothes in this world to impress, Allah will make him wear
disgracing clothes on the day of resurrection."1
COMMENTARY: No one must dress elegantly to get people's respect. If anyone dresses to
earn Allah's pleasure (though people might look down on him) then Allah will make him
wear the dress of honour in the next world.
Some people say that the hadith means, by garments to impress, dress that is forbidden or
unlawfully acquired. Some say that they are garments to tease the poor and boast over
them. Some say that they are clownish garments, or garments to try to show one's piety
and asceticism.
Some people interpret 'garment' or 'clothes' in the hadith to refer to deeds. So, if anyone
behaves as a pious man only to impress the people and get their respect, then, on the day of
resurrection, he will be disgraced.
However, the meaning given in the text and explained in the initial lines is more correct
and appropriate.
TAKING UP RESEMBLANCE TO OTHERS
(٤٣٤٧) وَعَنْهُ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ مَنْ تَشَبَّهَ بِقَوْمٍ فَهُوَ مِنْهُمُ - (رواه ابوداؤد)
4347. Sayyiduna Ibn Umar رضى الله عنه narrated that Allah's Messenger صلى الله عليه وسلم said,
"He who adopts resemblance to a people will be placed among them."2
COMMENTARY: If anyone imitates non Muslims in dress and attire, for instance, then his
record of deeds will have like their sin against him, too.
If he adopts the style of the ulama (Scholars), then good will be added to his record.
Resemblance can be in dress manners, speech, living style eating etc.
GIVING UP ELEGANCE IN THIS WORLD
(٤٣٤٨-٤٣٤٩) وَعَنْ سُوَيْدِ بْنِ وَهُبٍ عَنْ رَجُلٍ مِنْ ابْنَاءِ أَصْحُبٍ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ عَنْ آَبِهِ
قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ مَنْ تَرَكَ لُبُسَ ثَوْبٍ جَمَالٍ وَهُوَ يَقْدِرُ عَلَيْهِ وَفِيْ رِوَايَةٍ تَوَاضُها
كَتَاهُ اللهُ حُلَّةَ الْكَرَامَةِ وَمَنْ تَزَوٌَّ لِلَّهِ تَوَّجَهُ اللهُ تَاجَ الْمُلْكِ (رَوَاءُ أَبُوْدَاوُدَ وَرَوَى التِّزْ مِذِىُّ مِنْهُ عَنٌ مَعَاذِ
بُنِ آَنٍَّ حَدِیُثَ الَِّاسِ).
4348. Sayyiduna Suwayd ibn Wahb ants, reported from the son of a companion of
Allah's Messenger صلى الله عليه وسلم who from his father (the companion) رضى الله عنه that
Allah's Messenger صلى الله عليه وسلم said, "If anyone gives up wearing the garments of
adornment though he has the ability - according to one version: "out of humility,
1 Musnad Ahmad 2-139, Abu Dawud # 4029. Ibn Majah # 3606.
2 Musnad Ahmad 2-50, Abu Dawud # 4031.

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then Allah will clothe him with a robe of honour. And, if anyone marries for the sake
of Allah (to please him), then Allah will crown him with the crown of the kings."1
4349. Sayyiduna Mu'adh ibn Anas us al», narrated that this hadith only about
the clothing.2
COMMENTARY: The man who fears Allah, or seeks high ranks in the hereafter, or regards
the adornment of the world as meaningless, so abandons elegant clothing of this world,
will be honoured by Allah in both the worlds.
If a man marries a woman not for beauty or wealth but only to please Allah and keep away
from sin, then Allah will give him a crown of royalty to wear in paradise.
PROCLAIM THE BLESSINGS OF ALLAH
(٤٣٥٠) وَعَنْ عَمْرٍ بُنِ شُعَيْبٍ عَنْ آَيْهِ عَنْ جَدِّهٍ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ إَِّ اللَّهُ يُحِبُّ
أَنْ يُّزِى أَثَرُ نِعْمَتِّه عَلى عَبْدٍ؟- (رواه الترمذى)
4350. Sayyiduna Amr ibn Shu'ayb ale, narrated on the authority of his father who
from his grandfather that Allah's Messenger صلى الله عليه وسلم said, "Surely Allah loves
that the signs of his blessings may be seen on His slave."3
COMMENTARY: A person must show in his living the bounties Allah has showered on
him, but without being extravagant, arrogant or showoff. He must do it in gratitude and
with the intention of drawing the poor and needy toward him to receive zakah (Annual
due charity) and charity from him. It is not good to conceal Allah's blessings. Rather, it is
ingratitude.
A person on whom Allah has showed spiritual blessings must let people benefit from his
grace or his knowledge.
One must, however, strike a balance between extravagance and demonstration blessings.
One must pursue a course between the directions of this hadith and the ones narrated
earlier (like # 4348) calling for abandoning worldly adornments. One must not adopt an
inflexible attitude.
KEEPING ONESELF CLEAN & TIDY
(٤٣٥١) وَعَنْ جَابِرٍ قَالَ آَتَانَا رَسُولُ اللّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ زَائِدًا فَرَأَى رَجُلًا شَهْقًا قَدْ تَفَرَّقَ شَعْرُهُ فَقَّالَ
مَا كَانَ يَجِدُ هُذَا مَا يُسَكِّنُ بِهِ رَاسَهُ وَرَأَى رَجُلًا عَلَيْهِ ثِيَابٌ وَسِخَةٌ فَقَالَ مَاكَانَ نَجِدُ هُذَا مَايَغْسِلُ په
قَوْبه۔(رواه احمد والنسائى)
4351. Sayyiduna Jabir رضى الله عنه narrated, "Allah's Messenger صلى الله عليه وسلم visited us
(once) and (during his visit), he saw a man in an untidy shape with unkempt hair.
He asked, 'Did this one not find something to set his hair right?' He also saw a man
who had dirty clothing on him, so he asked, 'Did this one not find anything with
which to wash his clothes?'"4
1 Abu Dawud # 4778.
2 Tirmidhi # 2481.
3 Tirmidhi # 2819.
4 Abu Dawud # 4062, Nasa'i # 5236, Musnad Ahmad 3-357.

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COMMENTARY: To shun adornment does not imply that one should remain unclean.
Patched, worn out garments are not dirty and unwashed.
LET ALLAH'S FAVOURS BE KNOWN
(٤٣٥٢) وَعَنْ أَبٍ الْآَخُوَصِ عَنْ أَبِيْهِ قَالَ أَتَيْتُ رَسُولَ اللَّهِ صَلَى اللَّهُ عَلَيْهِ وَسَلَّمَ وَعَلَّىَّ ثَوْبُ دُوْنٌ فَقَالَ لِيُ
أَلَكَ مَالْ قُلْتُ نَّعَمْ قَالَ مِنْ أَبِّ الْمَالِ قُلْتُ مِنْ كُلِّ الْمَالِ قَدْ أَخْطَانِيِ اللَّهُ مِنَ الْإِبِلِ وَالْبَقَرِ وَالْغَنَمِ وَالْخُلِ
وَالرَّقِيْقِ قَالَ فَإِذَا آتَاكَ اللَّهُ مَالَّا فَلْيَا أَثَرُ نِعْمَةِ اللَّهِ عَلَيْكَ وَكَرَامَتِهِ- رَوَاهُ أَحْمَدُ وَالنَّسَائِىُّ وَفِعْ شَرُحِ
السُّنَّةِ بِلَفْظِ الْمَصَابِيحِ-
4352. Sayyiduna Abu Ahwas an, narrated that his father said, "I went to Allah's
Messenger ,lào clad in a worn out clothing. He asked me, 'Do you have any
property?" I submitted, "Yes!' He asked 'what kind of property?' I submitted,
'Every kind of wealth. Indeed, Allah has granted me camels cows, sheep, horses and
slaves.' He said, 'when Allah has bestowed on you wealth, you must demonstrate
the sign of His favour on you and his benevolence.""1
COMMENTARY: A person must display his status with his outlook without being
ostentatious. His garments must not be thin as have been disallowed and they must not be
too elegant to show oneself as outstanding. Also, one must not wear two garments one
over the other. The Prophet صلى الله عليه وسلم used to forbid thin clothes as well as thick clothes.
He also forbade hard or coarse clothing, long clothing and short clothing too, unless the
cloth is of a moderate quality.
Shaykh Abdul Haq Dahlawi a >> wrote that it is commendable and part of faith that
clothes should be old and patched, provided they are worn to earn Allah's pleasure and to
grow a sincere sentiment of asceticism and humility in the world. However, if one is well
off yet wears such clothing out of stinginess and selfishness, then it will be classed as filthy
and blame worthy.
MEN DISALLOWED TO DON RED COLOURED CLOTHES
(٤٣٥٣) وَعَنْ عَبْدِ اللّهِ بْنِ عَمْرٍ وقَالَ مَرَّ رَجُلْ وَعَلَيْهِ ثَوْبَانٍ أَحْمَرَانٍ فَسَلَّمَ عَلَى النَّبِيِّ صَلَّى اللّهُ عَلَيْهِ
وَسَلَّمَ فَلَمْ يَرُدّ عَلَيْهِ- (رواه الترمذى وابوداؤد)
4353. Sayyiduna Abdullah ibn Amr us àl+, narrated that a man who has on him a
pair of red garments passed by. He offered salaam to the prophet ,le an Lo but he
did not give him a response.2
COMMENTARY: This hadith says explicitly that men are forbidden to wear red garments.
Such people who perpetrate the forbidden do not deserve to get a response to their
greetings and to be honoured. As stated earlier, it is makruh (disapproved) in the eyes of
the two disciples (of Imam Abu Hanifah) ales, and the three imams, antes, but permitted in
the view of Imam Abu Hanifah, als, to sit on silken cloth.
1 Musnad Ahmad, Nasa'i # 5294, Abu Dawud # 4063, Tirmidhi # 2006, Sharh us Sunnah (Holy
Prophet's practice).
2 Tirmidhi # 2807, Abu Dawud # 4069.
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ABOUT PERFUME
(٤٣٥٤) وَعَنْ عِمُرَانَ بْنِ حُصَيْنٍ أَّ نَبِىَّ اللّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ لَا أَرْكَبُ الْأُرُجُوَاتَ وَلَا
اَلْبَسُ الْمُعَصْفَرَ وَلَا أَلْبَسُ الْقَمِيْصَ الْمُكَفَّفَ بِالْحُرِيْرِ وَقَالَ أَلَّا وَطِيْبُ الرِّجَالِ رِئْمُ لَآَلَوْنَ لَهُ وَطِيُبُ
النِّسَاءِ لَوْرٌ لَاڕِئُ}َ لَه(ابوداؤد)
4354. Sayyiduna Imran ibn Husayn رضى الله عنه narrated that the Prophet صلى اللهعليهوسلم said,
"I do not ride on red (coloured saddle), or wear a garment dyed with saffron, or
wear a shirt that has silk on its boarders." And, he said, "Know, the perfume that
men apply may have a smell but no colour and the perfume that women apply may
have a colour, but no smell."1
COMMENTARY: Riding not on 'red' implies a saddle on which a red silk cloth is placed.
But, according to Nihayah, the word in the text arjuwan (slzy) is the Arabcised of arghuwan
(se))) which is a tree with a red flower. Any colour of this family, like purple or orange, is
also called arjuwan. The Qamus says that arjuwan is a red colour.
However, Mulla Ali Qari ales, says that this hadith uses arjuwan to mean any cloth piece
of red colour whether silk or not. Thus, the saying of the Prophet صلى الله عليه وسلم emphasizes
strongly that men must refrain from wearing red colour. Riding is not the same thing as
wearing something. In spite of that he refrained from riding on a red saddle cloth. So he
was more particular about not wearing red colour.
He also stated that he did not wear any apparel of silk. Either it means a garment with a silken
hem of more than four fingers width, or this saying was based on extreme caution and taqwa.
It is not proper for a woman to apply a perfume with an odour when she goes out of her
house. There is no harm in applying in while she is in her home. (The Urdu translation of
the text of hadith at this point adds that if a woman goes out in this manner then she might
distract men). There is a hadith of like meaning in Shama'il Tirmidhi (# 210-4). The
meaning of a perfume with odour is that its fragrance does not spread out. It is narrated by
Sayyiduna Abu Hurayrah رضى الله عنه and Quotes the Prophet صلى اللهعليه وسلم to have said: "The itr
of a male is the fragrance of which spreads and has less colour in it (i.e. rose, kewrah, etc)
and the 'itr of a female is that which has more colour and less fragrance (hina or mehndi,
zafaraan, etc)." Their fragrance does not spread. (itr is scent, perfume, kewrah is a fragrant
plant, hina or mehndi is henna, and zafaraan is saffron.)
TEN THINGS DISALLOWED
(٤٣٥٥) وَعَنْ أَبِ رَيْحَانَةً قَالَ تَّى رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ عَنْ عَشْرٍ عَنِ الْوَشْرِ وَالْوَثْمِ وَالنَّتْفِ
وَعَنْ مُكَامَعَةِ الرَّجُلِ الرَّجُلَ بِغَيْرٍ شِعَارٍ وَمُكَامَكَةِ الْمَرْأَةِ الْمَرْأَّةَ بِغَيْرٍ شِعَاٍ وَأَنْ يَجْعَلَ الرَّجُلُ فِ آَسْفَلِ
ثِيَّابِهٍ حَرِيْرًا مِثْلَ الْآَعَاجِمِ أَوْ يَجْعَلَ عَلَى مَنْكِبَيْهِ حَرِيرًا مِثْلَ الْأَعَاجِمِ وَعَنِ النُّهُنِى وَعَنْ رُكُوُبِ النُّمُوْرِ
وَأُبُوْسِ الْخَاتَمِ إِلَّالِذِئْ سُلْطَارٍٍ-(رواه ابوداود والنسائى)
صلى الله عليه وسلم said that Allah's Messenger رضى الله عنه Sayyiduna Abu Rayhanah .4355
Abu Dawud # 4048, Musnad Ahmad 4-442.
1
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forbade ten things: (i) sharpening teeth, (ii) tattooing (anywhere on the body), (iii)
plucking hairs, (iv) men sleeping together without any kind of clothing separating
them, (v) women sleeping together without any kind of clothing separating them,
(iv) men attaching a lining of silk to the bottom of their garments, as the non Arabs
do, (vii) or, attaching a silk cloth on their shoulders as the non-Arabs do, (viii)
plundering (property of other people), (ix) riding on panther skins, and (x) wearing
signet rings, except that one who is in authority may wear it.1
COMMENTARY: Old women of the Arabs used to sharpen the ends of their teeth and
make them fine. The Prophet صلى اللهعليه وسلم disallowed it.
Women also used to tattoo their skins and fill them with blue. (Today, some people do it
especially on their hands and inscribe their names etc.) The Prophet ,lean Lo disallowed it.
He also forbade that any should pluck his hair, like from the face to beautify himself or
white hair on head or beard while women are allowed to beautify themselves, this
plucking of hair is going to extremes.
Some people say that the hadith refers to people in distress who pull out their hair on head,
beard, etc. driven by severe emotion. This is forbidden.
It is disallowed to two men to sleep together covered by a single blanket, either completely
nude or with the private parts only covered. It is also possible that it is disallowed only
when their private parts are also not covered.
The same disallowance applies to woman, too this thing is disallowed whether there is a
possibility of sinning or not. It certainly is bad manners.
Silk is disallowed to men in any case, even as a lining on a garment. It is also disallowed if
covered with another kind of cloth.
It is disallowed to attach silk to one's clothing on the shoulder as a hem or an embroidery if
it is more than four fingers broad. But, it is could also mean that it disallowed to throw a
piece of silk cloth on the shoulders as scarf to show-off or boast.
To ride on a panther skin is a sign of arrogance. Hence, it is disallowed. Some shaykhs
(learned men) say that if any one sits on the hide of an animal, he develops its habits and
traits, like wildness and brutality.
The signet ring may be worn by only one who is in authority and entitled to use it. He may
be a king, a judge, a governor, etc. It is makruh tanzihi (disapproved nearer to lawful) to
wear it unnecessarily, only to adorn oneself.
Some authorities say that this command is abrogated. It was worn by the sahabah (Prophet's
Companions) رضى الله عنهم in the time of Sayyiduna Umar رضى اللهعنه and their caliphs. No one raised
an objection against them.
MEN ARE FORBIDDEN GOLD RING & SILK TO WEAR
(٤٣٥٦) وَعَنْ عَلِيٍّ قَالَ ثَّمَانِي رَسُولُ اللّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ عَنْ خَاتَمِ الذَّهَبِ وَعَنْ لُبْسِ الْقَتِ وَالْمَيَّائِرِ-
رَوَاهُ التِّرْمِذِىُّ وَأَبُوْدَاوُدَ وَالنَّسَائِىُّ وَابْنُ مَاجَةَ وَفِى رِوَايَةٍ لِأَبِ دَاوُدَ قَالَ تََّى عَنْ مَيَاثِرِ الْأُرْجُوَانِ-
4356. Sayyiduna Ali رضى الله عنه said that Allah's Messenger صلى الله عليه وسلم forbade him to
wear a gold ring, or a garment qassi, or to use saddle-cloths of red colour, called al-
mayathir.
1 Abu Dawud 4049, Nasa'i # 5091, Musnad Ahmad 4. 134.

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According to a version: he said that he forbade him to use red colour saddle-cloths.1
COMMENTARY: All the four imams agree that men are forbidden to wear a ring of gold.
However, before it was forbidden, certain sahabah (Prophet's Companions) , used
.رضى الله عنه and Suhayb رضى الله عنه Sa'd رضى الله عنه to wear it. Among them were (Sayyiduna) Talhah
Qassi was a kind of cloth produced in the Egyptian city Qas.
Some authorities say that Qassi was a kind of cloth that had silk stripes on it. In this case
the disallowance is by way of nahi tanzihi (forbidden nearer to lawful).
Ibn Maalik ald, said that it is forbidden if the cloth is wholly silk, or if silk formed part in
its weaving. In this case the disallowance will be nahi tahrimi.
Teebi anas, said that Qassi was a cloth of cotton with a mixture of silk.
Mayathir was a saddle cloth that had silk too, generally. So, it was disallowed only when silk
was mixed with it But, it may have been forbidden even as a cotton cloth In that case; it was
disallowed because people may have boasted on being able to use it, by way of nahi tanzihi
(forbidden nearer to lawful).
KHAZZ & PANTHER SKIN MUST NOT BE USED TO RIDE ON
(٤٣٥٧) وَعَنْ مُعَاوِيَّةَ قَالَ قَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ لَاتَرْكَبُوا الْخُزَّوَلَا النِّمَارَ (رواه ابوداود والنسائى)
4357. Sayyiduna Mu'awiyah رضى الله عنه narrated that Allah's Messenger صلى الله عليه وسلم said,
"Do not ride on (saddle cloths of) Khazz and (of) panther skins."2
COMMENTARY: Khazz was a kind of cloth produced from wool and silk. Pure silk of a
particular kind is also called khazz. In the former case, the use is disallowed to stall a
resemblance to non Arabs who used it out of arrogance. This prohibition is nahi tanzihi
(forbidden nearer to lawful) because it is allowed to wear this khazz. The sahabah (Prophet's
Companions) ((.cầnb, and the tabi'un ales, used to wear it. In the latter case, Khazz being pure
silk, the prohibition is nahi tahrimi, meaning as unlawful.
According to another hadith: "those will come some people towards the last day who will
declare khazz here, means pure silk cloth.
The ulama (Scholars) say that this cloth (Khazz as pure silk) did not exist in the time of the
prophet صلى الله عليه وسلم . This means that this saying of the Prophet صلى الله عليه وسلم was a miracle,
for he spoke of a cloth that was introduced much later.
RED SADDLE CLOTH FORBIDDEN
(٤٣٥٨) وَعَنِ الْبَرَاءِ بْنِ عَازِبٍ أَنَّ النَّبِىِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ تَى عَنِ الْمَيْقَرَةِ الْحُمْرَاءِ(رواه فى شرح السنة)
4358. Sayyiduna Bara ibn Aazib رضى الله عنه said that the Prophet صلى اللهعليه وسلم forbade red
saddle cloths.3
PROPHET صلى الله عليه وسلم GREY HAIR
(٤٣٥٩) وَعَنْ آَبِيْ رِمْتَةَ التَّيْمِيِّ قَالَ آتَيْتُ النَّبِيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ وَعَلَيْهِ ثَوْبَانٍ أَخْضَرَانٍ وَلَهُ شَعْرُ قَدْ
عَلَاهُ الشَّيْبُ وَشَيْبُهُ أَحْمَرُ رَوَاءُ التِّرْ مِذِىُّ، وَفِيْ رِوَايَةٍ لِآَيْ دَاؤدَ وَهُوَ ذُوْ وَقْرَةٍ وَبِهَارَدُهُ مِنْ حِنَّاءٍ-
1 Tirmidhi # 1737, Nasa'i # 5166, Abu Dawud # 4051, Ibn Majah # 3654, Musnad Ahmad 10. 127. The
second version is by Abu Dawud.
2 Abu Dawud # 4129, Ibn Majah # 3656, Musnad Ahmad 4-93.
3 Shrh us Sunnah (Holy Prophet's practice).

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4359. Sayyiduna Abu Rimthah Taymi we a+, narrated that, "I came to the Prophet
y4,ledo. He was wearing two green garments (meaning, either they were of green
colour or had green stripes on them). And, indeed only a few of his hair had turned
grey. The gray was dyed red." (It was in the hair of head and beard.)1
According to another version. "He had wafrah and the (hair) had the colour of
henna."2
COMMENTARY: We have different narrations about the grey hair of the Prophet l ano
y .. Sayyiduna Anas. As a +, said that he counted them and they were not more than
·· fourteen in his head and beard.
Ibn Umar um+, said that they were not more then twenty.
Another tradition puts them at seventeen.
'wafrah are the hair on the head, the locks that hang down up to the lobes of the ear. The
prophet Ly4,le ando had these locks hanging up to the lobes of his ears. So, he had wafrah.
The few grey hair he had on his head had turned reddish because he had applied henna to
them. Some traditions tell us that these hair were not totally grey but seemed to turn
reddish. It is as normally observed that when hair turn grey, they are auburn first before
turning grey totally. The scholars of hadith and the jurists are not of one opinion on
whether the Prophet Ly dy . applied dye on his hair or not. Most muhaddithin say that
the Prophet ,Ale an Lo never applied on hair dye, nor had his hair turned grey to such an
extent that he needed to use the dye. This is established by the ahadith. As for the few grey
hair he had, they were such that when he applied hair oil, they were not visible when no oil
was applied on the head, the grey were visible.
The jurists, on the other hand, venture to prove that the Prophet , ao applied hair
dye. Their submission in this regard may be seen in books of fiqh.
The muhaddithin (scholars of hadith) say of t his hadith under discussion, that the most we
can say on its basis is that he dyed only the few hair that had turned grey, but, there also is
a possibility that he did not apply a dye even on these hair with intention of colouring
them. Rather, he used henna sometimes to wash and clean his head with the result that the.
grey hair turned auburn.
رضى that Sayyiduna Anas صلى الله عليه وسلم There is a tradition that a strand of hair of the Prophet
As & possessed looked (to those who saw it) as if henna was applied to it. The muhaddithin
agree that there was trace of a dye on it but the Prophet ,,led had not used it. Rather,
Anas As Ano, had preserved it with reverence in perfumes. That had seemed to make it look
as though it had been dyed.
Or, Sayyiduna Anas usano, had himself applied henna on it to make it strong and durable.
The same may be assumed of the tradition that the Prophet ,le ano used a red dye or a
yellow dye alternatively. He washed his head sometimes with henna and sometimes with
saffron with the result that his hair which were dark (black) got the colour, auburn or yellowish.
ABOUT THE QITR CLOAK
(٤٣٦٠) وَعَنْ آَنَّسٍ أَّ النَّبِيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ شَاكِبًا فَخَرَةٌ يَتَوَكُ عَلَى أُسَامَةً وَعَلَيْهِ ثَوْبُ قِطْرٍ قَدْ تَوَشَّعَ
1 Tirmidhi # 2812, Abu Dawud # 4206.
2 Abu Dawud # 4206.

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بِهٍ فَصَلَّى بِهِمْ - (رواه فى شرح السنة)
4360. Sayyiduna Anas رضى الله عنه narrated, "when the Prophet صلى الله عليه وسلم was ill, he
came out (to the mosque) leaning on Usamah ucas>,. He was wearing a cloak of qitr
that he had wrapped round himself placing one end over his left shoulder. Then he
led the sahabah (Prophet's Companions) رضى الله عنهم in salah (prayer)."1
COMMENTARY: Qitr is a kind of cloak with red stripes. Its cloth is coarse.
Some people say that this cloth was from Qitr, a village in Bahrain. Sayyiduna Anas 4s &t+)
has narrated this account of the time when one prophet صلى اللهعليه وسلم was ill and it was what
led to his death. This was the last salah (prayer) as imam of the sahabah (Prophet's
Companions) رضى الله عنهم in the Masjid Nabawi. Sayyiduna Abu Bakr رضى الله عنه had commenced
to lead in the salah (prayer). He came out leaning on Sayyiduna Usamah us +, from his
room into the mosque and sat down next to Sayyiduna Abu Bakr usd+, and led the salah
(prayer). The entire account has been narrated in the Book of salah (prayer) in the chapter
on Imamah. (It is actually in chapter 29 - on what one who is led in salah (prayer) should
.رضى الله عنها (do - hadith # 1140 as narrated by Sayyidah Ayshah
A RUDE JEW
(٤٣٦١) وَعَنُ عَائِشَةَ قَالَتُ كَانَ عَلَى النَّبِيِّ صَلَّى اللّهُ عَلَيْهِ وَسَلَّمَ ثَوْبَانٍ قِطْرِ تَّانٍ غَلِيْظَانٍ وَكَانَ
إِذَا قَعَدَ فَعَرِقَ ثَقُلًا عَلَيْهِ فَقَدِمَ بَزٍّ مِنْ الشَّامِ لِقُلَانٍ الْتَهُوْدِيِّ فَقُلْتُ لَوْ بَعَقْتَ إِلَيْهِ فَاشْتَّرَيْتَ مِنْهُ قَوْبَيْنِ
إِلَى الْمَيْسَرَةِ فَأَرْسَلَ إِلَيْهِ فَقَالَ قَدْ عَلِمُتُ مَاتُرِيْدُ إِنَّمَا تُرِيدُ أَنْ تَذْهَبَ بِمَالِيْ فَقَالَ رَسُولُ اللهِ صَلَّى اللهُ
عَلَيْهِ وَسَلَّمَ كَذَبَ قَدْ عَلِمَ آَنٍِّ مِنْ آَتْقَاهُمُ وَآدَاهُرُ يلهائه- (رواه الترمذى والنسائى)
4361. Sayyidah Ayshah !رضى الله عنها said, "The Prophet صلى الله عليه وسلم had two worn out
garments of Qitr on his body. They were very thick, so when he sat down for long,
he perspired and they proved heavy on his body (and caused him difficulty). So,
when a certain (unnamed) Jew received a shipment from Syria (of clothes, etc), I
submitted to him, 'If only you send someone to him to buy from him a pair of
garments on promise to pay him when it is easier for us to pay him.' He did sent
someone but, the Jew alleged, 'I know what you intend. You will take away my
property (and then refuse to pay).'
صلى الله عليه وسلم Allah's Messenger صلى الله عليه وسلم (The man reported that to the Prophet)
said, "He lies. He knows definitely (from the Torah) that I am the most righteous of
them and the most perfect of them to repay (debt and) what is given to me on
trust.""2
COMMENTARY: The Prophet صلى الله عليه وسلم used to wear thick clothes but they were very
uncomfortable, so he intended to buy another kind. This hadith throws light on the Jew's
hard-hearted conduct.
1 Sharh us Sunnah (Holy Prophet's practice), Musnad Ahmad 3-212.
2 Tirmidhi # 1213, Nasa'i # 4628.

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REDISH CLOTHES DISALLOWED TO MEN
(٤٣٦٢) وَعَنْ عَبْدِ اللهِ بْنِ عَمْرٍ وبْنِ الْعَاصِ قَالَ رَانِ تَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ وَ عَلَىَّ ثَوْبُ مَصْبُوْءُ
بِعُصْفُرٍ مُوَرَّدًا فَقَالَ مَا هُذَا فَعَرَفْتُ مَاكِرِهِ فَانْطَلَقْتُ فَأَحْرَ قْتُهُ فَقَّالَ النَّبِىُّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ مَا صَنَّعُتَّ
بِقَوْبِكَ قُلْتُ آَخْرَ قْتُهُ قَالَ آَفَلَا كَسَوْتَه بَعْضَ اَهْلِكَ فَإِنَّهُ لَا بَأْسَ بِهِ للنِّسَاءِ-(رواه ابوداؤد)
صلى narrated, "Allah's Messenger رضى الله عنه Sayyiduna Abdullah ibn Amr ibn Aas .4362
alu, Ale an saw me while I was wearing a garment dyed with (Saffron) a reddish
yellow dye. He asked, 'what is this?' I realized that he disliked it. So, I went away
صلی الله عليه وسلم and burned the garment. Then, (after I came to him again,) the prophet
asked me, 'what did you do with your garment?' I said, 'I burned it,' He asked,
'why? You could have given it to one of your woman to wear, for, there is no harm
in it for women."1
RED STRIPED CLOAK
(٤٣٦٣) وَعَنْ هِلَالٍ بُنِ عَامِرٍ عَنْ آَيْهِ قَالَتُ رَآَيْتُ النَِّيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ بِمِنَّى يَخْطُبُ عَلَى بَغُلَهٍ وَعَلَيْهِ
بُرُدْ آَحُمَرُ وَعَلِيٌ آمَامَهُ يُعَبِّرُ عَنْهُ- (رواه ابوداؤد)
4363. Sayyiduna Hilal ibn Aamir als, reported from his father that he said, "I saw the
prophet صلى الله عليه وسلم deliver a sermon. He was riding a she mule and he wore a red
(striped) cloak. Ali «cần +, stood in front of him repeating his words (for the multitude).2
COMMENTARY: There was a large crowd and the Prophet's صلى الله عليه وسلم voice could not
carry to the distant people. So, Sayyiduna Ali us a +, repeated what he said for those
people to hear the sermon.
A BLACK CLOAK
(٤٣٦٤) وَعَنْ عَائِشَةَ قَالَتُ صُنْعَتْ لِلنَّبِيِّ صَلَّى اللّهُ عَلَيْهِ وَسَلَّمَ بُرُدَةٌ سَوْدَاءُ فَلَبِسَهَا فَلَمَّا عَرِقَ فِيْهَا وَجَدَ
ڕِئَُ الُوْفِ فَقَذَفَهَا-(رواهابوداؤد)
صلى الله said, "A black cloak was made for the Prophet رضى الله عنها! Sayyidah Ayshah .4364
duy4ds which he wore. However, when he perspired because of it and observed the
smell of the wool, he cast it aside.3
QARFASA POSTURE
(٤٣٦٥) وَعَنْ جَابِرٍ قَالَ أَتَيْتُ النَّبِيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ وَهُوَ مُحْتَبٍ بِشَمْلَةٍ قَدْ وَقََّ هُدُبُهَا عَلَى قَدَمَيْهِ-
(رواه ابوداؤد)
4365. Sayyiduna Jabir رضى الله عنه said, "I came to the Prophet صلى الله عليه وسلم (once) while he
was sitting with his hands round his knees (legs resting on his feet). He wore a
1 Abu Dawud # 4068.
2 Abu Dawud # 4073.
3 Abu Dawud # 4074.

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cloak whose ends were on his feet."1
COMMENTARY: Qarfasa is to sit on the buttocks, knees upright and hands round the
knees. Sometimes clothing is put around them.
GARMENT BELOW THIN DRESS
(٤٣٦٦) وَعَنْ دِخْيَّةَ بْنِ خَلِيْفَةً قَالَ أُِ النَّبِىُّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ بِقُبَاطِىَّ فَأَعْطَانِ مِنْهَا قُبْطِيَّةٌ فَقَالَ أُصْدَعُهَا
صَدُعَيْنِ فَاقْطَهُ آحَدَهُمَا قَمِيْهًا وَأَعْطِ الْآخَرَ إِمْرَأَتَكَ تَّخْتِمْرِ بِهِ فَلَتَّا أَدْبَرَ قَالَ وَأُمُرِ امْرَأَتَكَ آَنْ تَجْعَلُ
تَخْتَهُثَوْبًّا لَا يَصِفُهَا-(رواهابوداؤد)
4366. Sayyiduna Dihyah ibn Khalifah ws al +, said, "Some Qubti garments were
brought to the Prophet صلى الله عليه وسلم. He gave me one of them, saying, 'Divide it into
two. Cut out a shirt from one of them and give the second to your wife to make a
scarf (of it). As I turned to go, he said, 'instruct her to attach below it a garment so
that her figure is not outlined."2
COMMENTARY: Qubti is an exclusive fine, white cloth. It is manufactured in Egypt. A
woman may wear thin clothing but also wear a garment below it, or attach a lining to it.
(Lane's Arabic-English lexicon says that qubti ( 5) is a kind of thin or fine white cloth of
linen made in Egypt. Qibt is irregularity and Qibti is the man ... ) v7 p2484.
ONE FOLD OF VEIL OVER ONE'S HEAD
(٤٣٦٧) وَعَنْ أُمِّ سَلَمَةَ أَّ النَّبِىَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ دَخَلَ عَلَيْهَا وَهِىَ تَخْتَمِرُ فَقَالَ لَيَّةٌ لَا لَّتَيْنِ (رواه ابوداؤد)
4367. Sayyidah Umm Salamah رضى الله عنها said that the Prophet صلى اللهعليه وسلم come to her
house. She had a veil over her head and he said, "Put only one fold (over your
head). Two are not necessary."3
COMMENTARY: The Prophet صلى الله عليه وسلم instructed Sayyidah Umm Salamah رضى الله عنه to put
her head scarf or veil over the head and round her neck in one fold so as not to be wasteful
and not to resemble the amamah or men's turban. Ancient women used to put the isabah
(Las) on their head. It was a band like a turban.
Woman should not wear garments resembling men's and look like them. So, too, men must
not imitate women in dress and appearance.
SECTION III
الَّفَصلُ الثَّالِثُ
LOWER GARMENT BEST HALF WAY UP THE LEGS
(٤٣٦٨) عَنِ ابْنِ عُمَرَ قَالَ مَرَرْتُ بِرَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ وَفِي إِزَارِئٌ إِسْتِرْخَا؟ فَقَالَ يَا عَبْدَ اللهِ
إِرْفَعُ إِزَارَكَ فَرَفَعْتُهُ ثُؤَّ قَالَ زِدُ فَزِدْتُ فَمَازِلْتُ أَحَرَّاهَا بَعْدُ فَقَالَ بَعْضُ الْقَوْمِ إِلى أَيْنَ قَالَ إِلَى أَنْصَافٍ
الشَّاقَیْنِ-(رواه مسلم)
صلى الله عليه said, "I passed by Allah's Messenger رضى الله عنه Sayyiduna ibn Umar .4368
1 Abu Dawud # 4075.
2 Abu Dawud # 4116.
3 Abu Dawud # 4115.

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and my lower garment was hanging down. He called, 'O Abdullah, raise
your lower garment.' I raised it higher, but he said, 'More!' I raised it more and I
did not cease to raise it till someone among the people asked, 'How high?" He
said, 'up to half the legs."1
COMMENTARY: The words of Ibn Umar aan+, may also be translated: "I have not ceased
.صلى الله عليه وسلم since then to raise my lower garment according to the instruction of the Prophet
PROHIBITION IS TO TRAIL GARMENT ARROGANTLY
(٤٣٦٩) وَعَنْهُ أَثّ النَّيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ مَنْ جَرَّ قَوْبَة خُيَّلَاءَ لَمْ يَنْظُرِ اللَّهُ إِلَيْهِ يَوْمَ الْقِيْمَةِ فَقَالَ
أَبُوْ بَكْرٍ يَارَ سُولَ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ إِزَّارِئْ يَسْتَرْخِيْ إِلََّ آَنْ آَتَعَاهَدَهُ فَقَالَ لَهُ رَسُولُ اللهِ صَلَّى اللهُ
عَلَيْهِ وَسَلَّمَ إِنَّكَ لَسْتَ مِمَّنْ يَفْعَلُه خُيَلاء- (رواه البخارى)
4369. Sayyiduna Ibn Umar رضى الله عنه narrated that the Prophet صلى اللهعليه وسلم said, "If any
one trials his garment arrogantly, then Allah will not look at him (with a merciful
look) on the day of resurrection." Sayyiduna Abu Bakr us a +, submitted, 'O
Messenger of Allah, my lower garment hangs down if I am not always attentive to it
(which is not possible on occasions)." Allah's Messenger صلى الله عليه وسلم said to him,
"You are not among those who do it arrogantly."2
COMMENTARY: The essence of the prohibition to hand down the lower garment is to
forbid arrogance. But, the best thing is to refrain from it always.
MAY HANG LOWER GARMENT FROM FRONT BUT NOT FROM BACK
(٤٣٧٠) وَعَنْ عِكْرِمَةً قَالَ رَأَيْتُ ابْنَ عَبَّاسٍ يَأْتَزِرُ فَيَضَعُ حَاشِيَةً إِزَّارِهِ مِنْ مُقَدِّمِهِ عَلَى ظَهُرٍ قَدَمِهِوَيَرْفُ مِنْ
مُؤَخَّرِهِ قُلْتُ لِمَ تَاتزرُ هذِهِ الْإِزْرَةَ قَالَ رَأَيْتُ رَسُولَ اللَّهِ صَلَّى اللّهُ عَلَيْهِ وَسَلَّمَ يَأْتَزِرُهَا- (رواه ابوداؤد)
4370. Sayyiduna Ikrimah رضى الله عنه said, "I saw Ibn Abbas رضى الله عنه had his lower
garment with its hem hanging down from the front on his feet but raised (above his
ankles) from behind. I asked him, 'why do you wear it in this way (sometimes)?' He
said, 'I saw Allah's Messenger صلى الله عليه وسلم wear it this way (sometimes).13
COMMENTARY: It is enough to have the lower garment raised high from the back side to
abide by this command: Raise high the lower garment.
TURBNS MUST BE WORN
(٤٣٧١) وَعَنْ عُبَّادَةَ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ عَلَيْكُمْ بِالْعَمَائِمِ فَإِنَّهَا سِيْمَاءُ الْمَلَائِكَّةِ
وَارُخُوْهَا خَلْفَ نُهُوْرِ گُمْ۔ (رواه البيهقى فى شعب الإيمان)
4371. Sayyiduna Ubadah رضى الله عنه narrated that Allah's Messenger صلى الله عليه وسلم said,
"Bind yourselves to wear the turban, for, they are the sign of the angels (wearing
which they had come to the Battle of Badr to help the Muslims). Place its and
1 Muslim # 47. 2086.
2 Bukhari # 3665.
3 Abu Dawud # 4096.