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DYEING HAIR
(٤٤٢٣) وَعَنْ أَبِي هُرَيْرَةً أَّ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ إِنَّ الْتَّهُوُدَ وَالنَّصَارَى لَا يَصْبِغُوْنَ
فَخَالِقُوْهُمُ - (متفق عليه)
4423. Sayyiduna Abu Hurayrah رضى الله عنه narrated that the Prophet صلى الله عليه وسلم said,
"Jews and Christians do not dye (their hair). So, you do the opposite of what
they do."1
COMMENTARY: This means apply the dye and oppose the deeds of the Jews and
Christians.' But, the dye should not be black because it is forbidden to apply the black dye.
This will be discussed at length later on. The sahabah (Prophet's Companions) (sản(+)
used to apply henna of red colour and seldom of yellow colour. Authentic ahadith confirm
that henna may be applied to the hair. The ulama (Scholars) say that applying henna is a
sign of the believers and they are unanimous that it is allowed. Rather, some jurists say that
it is mustahab (desirable), both for men and women, to apply henna. They cite ahadith
about its excellences though the muhaddithin have declared those ahadith to be weak.
According to Majma al-Bihar, this hadith does not command those people to use a dye
whose hair are a combination of black and white. Rather, it commands them whose hair are
grey throughout with no trace of black hair. The next hadith is about the hair of Abu
.رضى الله عنه Quhafah
It is also stated in this book that the ulama (Scholars) have different views about the dye. It
is because circumstances differ. Some of them say that the command applies to the Muslim
area where it is a custom to apply the dye to the hair. If anyone differs from the practice
and habit of these people of his area then it will bring him undeserved fame which is
makruh (disapproved).
Other say that if a person's grey hair bring him respect and he is awe inspiring then it is
better for him not to use a dye. But, if grey hair do not suit a person who looks older than
he is then it is better for him to use a hair dye and conceal his shortcoming.
(٤٤٢٤) وَعَنْ جَابِرٍ قَالَ أُقِ بِأَبٍ قُحَافَةً يَوْمَ فَتْحِ مَّةً وَرَاسُهُ وَِخِيَّتُهُ كَالثُّغَامَةِ بَيَّاضًا فَقَالَ النَّبِىُّ صَلَّى اللّهُ
عَلَيْهِ وَسَلَّمَ غَيِرُوْا هُذَا بِشَىْءٍ وَاجْتَنِبُوا الشَّوَادَ- (رواه مسلم)
4424. Sayyiduna Jabir we a+, narrated that, on the day of the conquest of Makkah,
,صلى الله عليه وسلم was brought (to the Prophet رضى الله عنه (Abu Quhafah (father of Abu Bakr
having embraced Islam that very day). The hair on his head and beard were like
thughamah (white like anise plant). The Prophet صلى الله عليه وسلم said to him "Change
this (white) wit something, but keep away from black."2
COMMENTARY: Thughamah is a kind of plant whose buds and flowers are white. In
Persian it is uarmaghah. (Thugham is white, whiteness - Hans wehr Dictionary of Modern
written Arabic). We know from this hadith that the black dye is forbidden. But it is stated
in mutalib ul Muminun that if a warrior uses it to create awe in the minds of an enemy of
Islam then he is allowed to do so. As for one who uses it to please himself and impress a
1 Bukhari # 5899, Muslim # 80. 2103
2 Muslim # 79. 2102.

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woman then, most ulama (Scholars) say, it is disallowed. Whatever is said of Abu Bakr ) .
As an, the correct thing is that he dyed with henna and wasmah (indigo leaves). This did not
turn his h air black but reddish black. The same may be said of some other sahabah.
In short, it is allowed to use henna as a dye by all the ulama (Scholars) but the black dye is
forbidden and makruh (disapproved). In fact, there is strong warning against using it. We
shall see it later.
HAIR ON HEAD MAY OR MAY NOT BE PARTED
(٤٤٢٥) وَعَنِ ابْنِ عَبَّاسٍ قَالَ كَانَ النَّبِىُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يُحِبُّ مُوَافَقَةً أَهْلِ الْكِتَابِ فِيُمَا مَا لَمُ يُؤْمَرُ
فِيْهِ وَكَانَ أَهْلُ الْكِتَابٍ يَسْدُلُونَ أَشْعَارَ هُمْ وَكَانَ الْمُشْرِكُوْنَ يَفْرُقُوْنَ رُؤُ سَهُمْ فَسَدَلَ النَّبِىُّ
صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ نَاصِيَتَّهُ ثَُّ فَرَقَ بَعْدُ- (متفق عليه)
4425. Sayyiduna Ibn Abbas .a+, said that in such things about which the Prophet do
plug4,le i had not received any command, he liked to do as the People of the Book did.
And, the people of the Book used to leave their hair unparted (which is called sadal, left
to hang down), but the polytheists used to part their hair, Hence, the Prophet Ly,ledo
let his forelocks hang down (unparted). Then, later on he parted them.1
COMMENTARY: Sadal (J.) is to let hair fall (or, hang) down. It is to leave them imparted
on all sides. Farq (3,9) is to part them. It is also the parting (or dividing) line.
When the Prophet صلى الله عليه وسلم emigrated to Madinah, he did as the people of the Book did.
He made sadal with the forelocks, meaning he let them hang on his forehead.
Though only the forelocks are mentioned, sadal is to leave all hair on the head unparted
and as they are all around.
Since the final deed of the Prophet ,led 1. was to part the hair, some people say that sadal
(or, leaving he hair as they are) is abrogated. It was a command through revelation to adopt
farq. It was like the permission from Allah to follow the people of the Book where no Divine
command was issue. When the command to adopt farq was issued, it replaced the temporary
permission to do as they peoples of the Book did. It became obvious that to adopt farq
(parting of hair) was final, and do the opposite of what the people of the Book did.
Some authorities deduce from this hadith that, as long as we are not given a command
against it, the Shari'ah (divine law) of the previous Prophet palate may be observed by us
provided we know that it has not been altered by their ummah and the particular section of
the Shari'ah (divine law) is in its original form as revealed by Allah.
Moreover, it was left to the Prophet's صلى الله عليه وسلم discretion to do as the people of the Book
did. If the command to do as they did was of the same category as any command of
Shari'ah (divine law), then it would not have been left at his discretion, but he would have
been bound to obey it as any other wajib (obligatory) command.
Some ahadith say that it was the practice of Allah's Messenger صلى الله عليه وسلم to arrange his
hair and part them if they were dishevelled, otherwise he left them as they were
unarranged and unparted. In other words (when his hair were not dishevelled), he
observed neither sadal nor farq, but he left them as they were. This makes it clear that both
1 Bukhari # 3917, Muslim # 90. 336.

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sadal and farq are allowed though farq is better.
QAZA IS NOT ALLOWED
(٤٤٢٦) وَعَنْ نَافِعٍ عَنِ ابْنِ عُمَرَ قَالَ سَمِعْتُ النَّبِىُّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يَنْفِى عَنِ الْقَزَءِ قِيْلَ لِنَافِعْ مَا لُقَزَءُ
قَالَ يُخْلَّقُ بَعْضُ رَاسِ الضَّيِيِّ وَيُتُرِكَ الْبَعْضُ مُتَّفَقٌّ عَلَيْهِ وَالْحُقَ بَعْضُهُمُ التَّفْسِيُرَ بِالْحَدِيْثِ-
4426. Sayyiduna Nafi رضى الله عنه narrated that (Sayyiduna) Ibn Umar رضى الله عنه said, : I heard
the Prophet صلى الله عليه وسلم forbid qaza (قرع)." Someone asked Nafi." رضى الله عنه "what is qaza?"
He said, "It is to shave part of the head of a boy and leave some of it unshaved."
The explanation has been made a part of the hadith by some of the narrators.1
COMMENTARY: Nawawi ale, said that qaza is to shave part of anyone's head and leave the
remaining unshaven. This is the more correct meaning, so it is wajib (obligatory) to rely on this
meaning. As for specifying the 'boy' it is because of the normal custom, otherwise just as it is
makruh (disapproved) to shave part of a child's head, it is also makruh (disapproved) to shave
some of an adult's head and spare the rest unshaven. This is why this ruling is declared in
justice traditions without exceptions.
The dislike of qaza is because it resembles the disbelievers and it distorts the appearance.
The tail (or ponytail) and such excess of hair which the non-Muslims grow and which is
contrary to the masnun deeds is included in the definition of qaza.'2
(٤٤٢٧) وَعَنِ ابْنِ عُمَرَ آَّ النَّيَّ صَلَّى اللّهُ عَلَيْهِ وَسَلَّمَ رَأى صَبِيًّا قَدْ حُلِقَ بَعْضُ رَاسِهٍ وَتُرِكَ بَعْضُهُ
فَنَهَاهُمْ عَنْ ذُلِكَ وَقَالَ احْلِقُوْ كُلَّهُ أَوِ تْرَكُوْا كُلَّهُ (رواه مسلم)
4427. Sayyiduna Ibn Umar رضى الله عنه narrated that the Prophet صلى اللهعليه وسلم saw a boy with
part of his head shaved and part of it unshaved. He forbade them (meaning the
guardians of the child) to do that. He said, 'shave it all, or leave all of it (unshaven)."3
COMMENTARY: This hadith indicates that it is allowed to shave hair on the head, even
apart from Hajj (pilgrimage) and umrah. But, it is better not to shave the head except after
رضى الله عنه Sayyiduna Ali صلى الله عليه وسلم performing Hajj (pilgrimage) and umrah. The prophet
and other sahabah (Prophet's Companions) ,sano, abided by this. We have mentioned
this in the chapter on janayah.
EFFEMINATE CURSED
(٤٤٢٨) وَعَنِ ابْنِ عَبَّاسٍ قَالَ لَعَنَ النَّبِىُّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ الْمُخَتَّبِيْنَ مِنَ الرِّجَالِ وَالْمُتَرَجُلَاتٍ مِنَ النِّسَاءِ
وَقَالَ آَخْرِجُوْهُمْ مِنْ يُؤْتِكُمُ - (رواه البخارى)
4428. Sayyiduna Ibn Abbas رضى الله عنه narrated that the Prophet صلى الله عليه وسلم cursed the
mukhannath among men and the mutarajalat among women. He said, "Expel them
from your homes."4
1 Bukhari # 5920, Muslim # 113-2120.
2 See also: Upbringing (or Bringing up) Children in Islam, Shaykh Ulwaan, English translation -
Darul Isha'at, Karachi p 25.
3 Bukhari # 113-2120, Bukhari # 5920-5921, Abu Dawud # 4195.
4 Bukhari # 5886.

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COMMENTARY: The word is mukhannath but sometimes makhannith. It is from khanatha
which means mildress. Mukhannath is a man who dresses like women, applies henna on
hands and feet like women and speaks with their accent. In short, he adopts the manners
and style of women in everything he does. He is an hermaphrodite or an effeminate.
The mukhannath are of two kind.
(i)
Born as such. Their organs and ways of living and moving about are effeminate.
(ii)
Some men behave like women deliberately though they are masculine in all
respects. They take up resemblance to women. So much so that some of them have
themselves castrated. It is this kind of the mukhannath that have been cursed.
The first kind is exempt from the curse because they are helpless. They have no say in
this behavior.
In the same way, those women are cursed who assume a resemblance to men in their
manner for living. Mutarjalat are women who assume resemblance to men.
It is stated in the sharh of shar'atul Islam that it is masnun for women to apply henna but
makruh (disapproved) for men to apply without a valid reason because that will be a
resemblance to women.
We may deduce from this saying that it is makruh (disapproved) for women to refrain
from applying henna because that will be tantamount to resembling men.
(٤٤٢٩) وَعَنْهُ قَالَ قَالَ النَّبِىُّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ لَعَنَ اللَّهُ الْمُتَشَبِّهِيْنَ مِنَ الرِّجَالِ بِالنِّسَآءِ وَالْمُتَشَبِّهَاتِ مِنَ
النِّسَآءِ پالرجال- (رواه البخارى)
4429. Sayyiduna Ibn Abbas رضى الله عنه narrated that the Prophet صلى الله عليه وسلم said, "The
curse of Allah is on the men who assume resemblance to women and on the women
who assume resemblance to men.1
WIGS
(٤٤٣٠) وَعَنِ ابْنِ عُمَرَ أَّ النَّبِىِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ لَعَنَّ اللَّهُ الْوَاصِلَةَ وَالْمُسْتَوْصِلَةَ وَالْوَائِمَةَ
وَالْمُسْتَوْشِمَةَ - (متفق عليه)
4430. Sayyiduna Ibn Umar رضى الله عنه narrated that the Prophet صلى اللهعليه وسلم said, "Allah
has cursed the woman who pastes false hair and the woman who gets it done, and
the women who tattoos and the women who gets is done."2
COMMENTARY: Pasting hair is to elongate hair.
Nawawi amus, said that it is absolutely unlawful to add false hair to one's own. There is no
resurrection about it. However, the Shafi'I ulama (Scholars) say that while it is unlawful to
add human hair to one's own, is pure hair of an animal is added to a woman's ponytail
then it is absolutely forbidden to a woman who has no husband or master (meaning that
she is unmarried, divorced or widowed, or is a free woman). If she has a husband or a
master, then there are three courses and the best and most correct is that she may add the
animal's pure hair to her own ponytail after the permission of her master or husband.
Maalik als>>, Tabari ales, and most ulama (Scholars) hold that it is disallowed to a woman
1 Bukhari # 5885.
2 Bukhari # 5937, Muslim # 119-2124, Tirmidhi # 1759 (1765).

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to add any sort of a thing to her hair - be it hair, black wool, rags or strips, or anything else.
They have come to this conclusion from ahadith. But, the jurist Layth alus, says that the
disallowance is only for hair. But anything else like wool etc. may be added to ponytails.
Also, it is allowed to tie such strings to hair as do not look like hair but stand out clearly.
It is stated in Fatawa Aalamgiri that it is unlawful to add human hair to one's own (or to
wear a wig over them). But, it is allowed to add wool to them.
Tattooing is to prick one's skin with needles etc and to fill them with indelible colours.
First, blood is let out. It is an ancient custom of pre-Islamic days. It is still common among
some non-Muslim. The Islamic Shari'ah (divine law) has forbidden it.
Nawawi als, said that is forbidden to both one who does it and one who has it done. The
portion of the body that is tattooed becomes impure. Hence if a Muslim has had himself
tattooed indiscreetly, then he must find out whether the marks can be removed by some
process. If that is possible, then it is wajib (obligatory) to get it done. However, if that is not
possible without hurting oneself, then it is not wajib (obligatory) to have it removed. But,
he must seek forgiveness of Allah and repent to Him to seek removal of the burden of sin.
If there is no likelihood of hurting oneself in having the marks removed then that must be
done expeditiously. If it is delayed then that would be sinful.
ONE WHO ALTERS ALLAH'S CREATION
(٤٤٣١) وَعَنُ عَبْدِ اللَّهِ بْنِ مَسْعُوْدٍ قَالَ لَعَنَ اللَّهُ الْوَاشِمَاتِ وَالْمُسْتَوْشِمَاتِ وَالْمُتَنَيِّصَاتِ وَالْمُتَّفَذِّجَاتِ
لِلْحُسْنِ الْمُغَيِّرَاتِ خَلْقَ اللَّهِ فَجَاءَ تُهُ امْرَأَةٌ فَقَالَتْ إِنَّهُ بَلَغَنِى إِنَّكَ لَعَنْتَ كَيْتَ وَكَيْتَ فَقَالَ مَالِيْ لَا اَلْعَنُ
مَنْ لَعَنَ رَسُولُ اللّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ وَمَنْ هُوَ فِي كِتَابِ اللَّهِ فَقَالَتْ لَقَدْ قَرَأْتُ مَابَيْنَّ اللَّوْحَيْنِ فَمَا
وَجَدْتُ فِيْهِ مَا تَقُوْلُ قَالَ لَئِنُ كُنْتٍ قَرَأَتِيْهِ لَقَدْ وَجَدْتِيْهِ أَمَا قَرَأْتِ مَآ أَتَاكُمُ الرَّسُوْلُ فَخُذُوُهُ وَمَا نَاكُمْ عَنْهُ
فَانْتَهُوْ قَالَتْ بَلى قَالَ فَإِنَّهُ قَدُ تَّى عَنْهُ- (متفق عليه)
4431. Sayyiduna Abdullah ibn Mas'ud 4. n>> narrated that (Allah's Messenger ando
,Ale said) Allah has cursed the women who tattoo and who have it done, and the
women who pluck hairs from their faces, and the women who make spaces between
their teeth to beautify themselves, thereby they change Allah's creation. (When the
women learnt of this tradition,) a woman came and said, "It has been conveyed to me
that you have cursed so-and-so, and such and such." He asked, "Why should I not
curse l'em whom Allah's Messenger صلى الله عليه وسلم has cursed? And (those who) are
mentioned in Allah's book?" She protested, I have, indeed, read it between its two
covers but have not found in it what you say." He said, "If you had read it (carefully)
you would have found it certainly." (Then he asked,) "Have you not read?
مَا آتَاكُمُ الرَّسُولُ فَخُدُوُهُ وَمَا تَكُُّ عَنْهُ فَانْتَهُوْا
(And whatsoever the Messenger gives you, take it. And, whatsoever he forbids,
abstain there from) (59: 7)
She said, "Of course!" He said, "Then, indeed, he has forbidden that (which I
mentioned)."1
1 Bukhari # 5917, Muslim # 90. 336.

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COMMENTARY: While it is makruh (disapproved) for a woman to pluck hair from her
face, yet if she has hair on her moustache or beard then not only is she allowed to remove
them but it is mustahab (desirable) to do so. This hadith does not mention one who helps in
plucking hair. It only mentions the one who has it plucked. She is mentioned in a following
hadith (#
).
The Arabs liked their women to have their teeth spaced, particularly, the young women.
When women grew old and their teeth lost the space between them, they took pains to
scrape them with rasp and dirt to create space. They loved to look young. But, Islam
forbids this thing.
The woman mentioned in the hadith as doing various condemned things are all guilty of
altering Allah's creation. They follow their personal whims against Allah's wish and pleasure.
The entire sentence expresses their motive which is what makes the curse wajib (obligatory) on
them.
It is this very motive to alter Allah's creation that makes it unlawful to mutilate a body and
to shave the beard. However, not every change in Allah's creation is unlawful because of a
motivating factor. It is the command of Shari'ah (divine law) that dictates what is unlawful
whether we know the wisdom or motive behind it or not. In short, such changes as the
Prophet ,4,le ino has allowed continue to be permitted but those that he has disallowed
are unlawful.
The woman who came to Sayyiduna Ibn Mas'ud as an +, with her enquiry had not any
misgivings about hadith, but could not find the relative verse of the Quran. Her contention
was that he should not send a curse on those who are not declared as accursed by Allah.
So, Ibn Mas'ud As An+, explained to her the particular verse to her satisfaction.
When the Prophet ,,le ano has forbidden something, one should respect the command and
keep away from it. He has forbidden certain things in this hadith and some more in other
ahadith. This should be understood as mentioned in the Quran too because of the verse (59:7)
Teebi رحمه الله said that the Prophet صلى الله عليه وسلم cursing those women is as though Allah has
Himself declared them accursed. So, it is wajib (obligatory) to abide by this command.
EFFECT OF AN EVIL EYE
(٤٤٣٢) وَعَنْ آَبٍ هُرَيُرَةَ قَالَ قَالَ رَسُولُ اللهِ صَلَى اللَّهُ عَلَيْهِ وَسَلَّمَ الْعَيْنُ حَقِّ وَتَّى عَنِ الْوَشْمِ - (رواه البخارى)
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Hurayrah .4432
said, "The power (to inflict harm) of the evil eye is true." And, he forbade tattooing.1
COMMENTARY: Allah has made it possible for a person to hurt another by a glance of an
evil nature.
MATTING HAIR
(٤٤٣٣) وَعَنِ ابْنِ عُمَرَ قَالَ لَقَدْ رَأَيْتُ رَسُوْلَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ مُمَتِّدًا - (رواه البخارى)
صلى الله عليه narrated that he saw Allah's Messenger رضى الله عنه Sayyiduna Ibn Umar .4433
, mulabbid (meaning with hair mated).2
COMMENTARY: Mulabbid is to paste the hair on the head to keep off lice and dust. This is
1 Bukhari # 5740, Muslim # 41. 2187.
2 Bukhari # 1540, 5914, Muslim # 21-1185,

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done generally when the ihram is assumed. The Prophet صلى اللهعليه وسلم may have been in the
state of ihram or on a journey.
DISALLOWED TO DYE WITH SAFFRON
(٤٤٣٤) وَعَنْ آَنَّسٍ قَالَ ◌َى النَّبِىُّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ أَنْ يَتَزَ عُفَرَ الرَّجُلُ - (متفق عليه)
4434. Sayyiduna Anas رضى الله عنه said that the Prophet صلى اللهعليه وسلم forbade men to apply
saffron (to their clothing and bodies).1
COMMENTARY: Only women are allowed to use saffron on their bodies and garment.
Before it was forbidden, some sahabah (Prophet's Companions) (sàn >, are known to have
used khaluq which is prepared from saffron.
COLOURED PERFUME
(٤٤٣٥) وَعَنْ عَائِشَةَ قَالَتْ كُنْتُ أُطَيِّبُ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ بِأَظْيَبٍ مَاتَجِدُ حَتَى أَجِدُ وَ بِيُصَ الطِّيُّبِ
فِي رَاسِه وَخِيَتِه(متفق عليه)
4435. Sayyidah Ayshah رضى الله عنها said, "I used to apply to the Prophet صلى الله عليه وسلم the
best perfume that I could find so that I could detect the perfume shine on his head
and beard."2
COMMENTARY: Men are not allowed to use perfume whose colour is obvious. However,
this hadith says that the shine of the Prophet's صلى الله عليه وسلم perfume could be seen. The fact is
that the colour that are disallowed to men are bright and bring out adornment, like red,
yellow, etc. Any colour that is different from these, like musk, etc. is allowed to men. This
means that colour of sandal wood and such other things is also allowed. (see hadith # 4443).
INCENSE OF FRAGRANCE
(٤٤٣٦) وَعَنْ نَافِعٍ قَالَ كَانَ ابْنُ عُمَّرَ إِذَا اسْتَجْمَرَ بِأَلُوَّةٍ غَيْرَ مُطَرًّاٍ وَبِكَافُوْمٍ يَطْرَحُهُ مَعَ الْأَلُوَّةِ ثُؤَّ قَالَ
لهُكَّذَا كَانَ يَسْتَجُمِرُ رَسُوْلُ اللّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ- (رواه مسلم)
4436. Sayyiduna Nafi رضى الله عنه said that when (Sayyiduna) Ibn Umar رضى الله عنه wished
incense, he used aloes wood without mixing anything with it, or he put camphor with
aloes wood, saying, "This is how Allah's Messenger صلى الله عليه وسلم perfumed himself."3
SECTION II
الفضلالآَانِى
CLIPPING MOUSTACHE IS ANCIENT SUNNAH (HOLY PROPHET'S PRACTICE)
(٤٤٣٧) عَنِ ابْنِ عَبَّاسِ قَالَ كَانَ النَّبِىُّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يَقُضُّ أَوْ يَأْخُذُ مِنْ شَارِبِهٍ وَكَانَ إِبْرَاهِيُهُ
خَلِيْلُ الرَّحْمنِ (صَلُوتُ الرَّحْمُنِ عَلَيْهِ) يَفْعَلُه- (رواه الترمذى)
4437. Sayyiduna Ibn Abbas رضى الله عنه said, "The Prophet صلى الله عليه وسلم used to clip or
remove something off his moustache. And, Ibrahim, (M.J Ale the friend of Ar-
1 Bukhari # 5846, Musim # 77. 2101.
2 Bukhari # 5923, Muslim # 38. 1189.
3 Muslim # 21-212254, (Rafee: Tralsnation of A. H Siddiqui Muhammad Arshaf # 560).

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Rahman (the compassionate), used to do it too."1
COMMENTARY: It was the practice of Prophet Ibrahim ,> Jule and of other Prophets le
PX.J to clip off the moustache almost all of it. This has been spoken of when explaining the
word fitrah. See also hadith # 4488.
WARNING TO ONE WHO GROWS MOUSTACHE
(٤٤٣٨) وَعَنْ زَيْدِ بُنِ آَرْقَوَ آَّ رَسُولَ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ مَنْ لَمْ يَأْخُذُ مِنْ شَارِبٍهٍ فَلَيْسَ مِنَّ۔
(رواه أحمد والترمذى والنسائى)
صلى اللهعليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Zayd ibn Arqam .4438
said, "He who does not take something off his moustache does not belong to us."2
COMMENTARY: A person who does not belong to us does not abide by our sunnah (Holy
Prophet's practice).
Mulla Ali Qari an tos, said, "He is not a perfect believer of our sunnah (Holy Prophet's
practice)." Such a person is warned that if he neglects our sunnah (Holy Prophet's practice)
and dies then he dies not on the creed of Islam.
KEEPING THE BEARD WELL SET
(٤٤٣٩) وَعَنْ عَمْرِو بْنِ شُعَيْبٍ عَنْ آَيْهِ عَنْ جَدِّهِ اََّ النَّيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ كَاَ يَأْخَذُ مِنْ ◌ِخِيَتِهِ مِنْ
عَرْضِهَا وَطُوْلِهَا - رَوَاهُ التِّرْ مِذِىُّ وَقَالَ هُذَا حَدِيْثٌ غَرِيُبْ-
4439. Sayyiduna Amr ibn Shu'ayb & w, narrated from his father who from his
grandfather that the Prophet صلى الله عليه وسلم used to take something off the sides and the
bottom of his beard (cutting a little from the right and left and bottom of it).3
COMMENTARY: The Prophet ,le ang set right his beard and cut off any hair that grew
longer than the others. This is allowed but what is disallowed is to shave off the beard or to
keep it very small as non-Muslims do. Ibn Maalik a >, said that it is a sunnah (Holy
Prophet's practice) to set the h air of the beard at a proper level (but not to shorten them
all).
According to Ahya ul Uloom, the ulama (Scholars) differ on growing the beard too much in
length. Some authorities say that one may clip the hair when come out of one's fist when
they are held in the fist. This is what is said by Ibn Umar und>, and a section of the tabi'un
alt), Shaabi ata, and Ibn Sirin aldo, have regarded it as proper. But, Hasan amdass, qatadah
صلى اللهعليه وسلم and their followers do not regard it as good for, they go by the Prophet's رحمه الله
saying:
اعْفُوالِلّهی
(Let your beards grow). They say that the beard may be allowed to grew beyond a fist.
Mula Ali Qari atu>, agrees with the first opinion.
1 Tirmidhi # 2760, Musnad Ahmad 1-301.
2 Tirmidhi # 2761, Musnad Ahmad 4-366, Nasa'i # 13.
3 Tirmidhi # 2762.

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KHALUQ DISALLOWED TO MEN
(٤٤٤٠) وَعَنْ يَعْلَى بْنِ مُرَّةَ آَّ النَِّيَّ صَلَّى اللّهُ عَلَيْهِ وَسَلَّمَ رَأى عَلَيْهِ خُلُوْقًّا فَقَالَ آَلَكَ امْرَأَةٌ قَالَ لَّا قَالَ
فَأَغْسِلُهُ ثُتَّ أَغْسِلُهُ ثُؤَّ اغْسِلُهُ ثُوَّ لَا تَعُدُ- (رواه الترمذى والنسائى)
4440. Sayyiduna Yala ibn Murrah رضى الله عنه narrated that the Prophet صلى الله عليه وسلم saw
khaluq on him (his garments). He asked "Do you have a wife?" He said, "No!" So,
he said, "wash it Again wash it. Again wash it. Then do not use it again. 1
COMMENTARY: If he was married and his wife had applied khaluq then he was excused
because he might have got it from her.
He was instructed to wash it three times because the colour should go off completely.
(٤٤٤١) وَعَنْ أَبِيْ مُؤْسى قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ لَا يَقْبَلُ اللَّهُ صَلاَةَّ رَجُلٍ فِي جَسَدِهِ شَىْءٌ مِنْ
خُلُوقٍ- (رواه ابوداؤد)
4441. Sayyiduna Abu Musa رضى الله عنه narrated that Allah's Messenger صلى الله عليه وسلم said,
"Allah does not accept the salah (prayer) of a man who has on his body traces of
Khaluq."2
COMMENTARY: Sayyid ale, said that one who assumes resemblance to women will not
earn a full reward for his (perfect) salah (prayer). Ibn Maalik als, said that these words are
used to prevent a man from using khaluq.
(٤٤٤٢) وَعَنْ عَمَّارِ بُنِ يَاسِرٍ قَالَ قَدِمْتُ عَلَى أَهْلٍ مِنْ سَفَرٍ وَقَدْ تَشَقَّقَّتُ يَدَاىَ فَخَلَّقُونِي بِزَغْفَرَانٍ فَغَدَوْتُ
عَلَى الشَِّيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَسَلَّمْتُ عَلَيْهِ فَلَمْ يَرُدَّ عَلَىَّ وَقَالَ اذْهَبُ فَاغْسِلُ هُذَا عَنْكَ (رواه أبوداود)
4442. Sayyiduna Ammar ibn Yasir can », said, "I came to my family after a journey
during which my hands had chapped. So they besmeared my hands with a perfume
of saffron. In the morning. I went to the Prophet صلى الله عليه وسلم and offered him salaam
but he gave me no response and said, 'Go and wash off this from you."'3
(٤٤٤٣) وَعَنْ أَبِئْ هُرَيُرَةَ قَالَ قَالَ رَسُولُ اللَّهِ طِيْبُ الرِّجَالِ مَا ظَهَرَ رِيحُهُ وَخَفِىَ لَوْنُهُ وَطِيْبُ النِّسَاءِ مَاظَهَرَ
لَوْنَه وَخَفِیَ رِحُد۔ (رواه الترمذى والنسائى)
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Hurayrah .4443
said, "The perfume of men is such whose odour is perceived but whose colour is
not observed. And, the perfume of women is such whose colour is observed but
whose odour is not perceived."4
COMMENTARY: As stated earlier (against hadith # 4435), the colour mentioned in the
hadith as disallowed to men is the one applied to adorn oneself, like red, yellow. The ulama
(Scholars) say that the hadith speaks of perfume of a woman who goes out of her home. As
1 Tirmidhi # 2816.
2 Abu Dawud # 4178.
3 Abu Dawud # 4176.
4 Tirmidhi # 2787.
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for one who stays home, she may apply any kind of perfume as long as she is with her
husband.
صلى الله عليه وسلم SUKKAH OF THE PROPHET
(٤٤٤٤) وَعَنُّ أَنّسٍ قَالَ كَانَتْ لَرَسُوْلِ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ سُكَّةٌ يَتَطَيَّبُ مِنْهَا- (رواه ابوداؤد)
4444. Sayyiduna Anas رضى الله عنه said, "Allah's Messenger صلى الله عليه وسلم had sukkah (a
compound of fragrance). He perfumed himself with it."1
PROPHET صلى الله عليه وسلم USED HAIR OIL OFTEN
(٤٤٤٥) وَعَنْهُ قَالَ كَتَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يَكْثِرُ دَهْنَ رَاسِهٍ وَتَسْرِيُعَ لِحُيَتِهِ وَيُدُثِرُ الْقَنَّاءَ
كَاتَ ثَوْبَهُ ثَوْبَ زَيَّاتٍ- (رواه فى شرح السنة)
4445. Sayyiduna Anas رضى الله عنه said that Allah's Messenger صلى الله عليه وسلم applied oil
to his head often and combed his beard often. And, he often placed the qana (a
head covering)on his head and it seemed as though it was the garment of an
olive-oil merchant.2
COMMENTARY: He combed his hair often does not mean that he did it every day. There is
also no base in the common belief that it is sunnah (Holy Prophet's practice) to comb the
beard after every ablution.
Qana is the piece of cloth that is put on the head after applying hair-oil to protect the
turban from becoming greasy. That cloth become very greasy and looked like an oil-seller's
cloth. It was very different from the Prophet's صلى الله عليه وسلم temperament and habit of
keeping clean and pure. This is why he wore white garments often.
PROPHET'S PLAITS OF HAIR
(٤٤٤٦) وَعَنْ أُمِّ هَانِيٍ قَالَتْ قَدِمَ رَسُولُ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ عَلَيْنَا بِمَكَّةَ قَدْمَةٌ وَلَهُ اَرْبَهُ غَدَائِرَ-
(رواه احمد وابوداؤد والترمذى وابن ماجة)
4446. Sayyidah Umm Hani رضى الله عنها said, "Allah's Messenger صلى الله عليه وسلم came to us
in Makkah (on the day of the conquest. He had four plaits of hair (matted on the
right side and left, two each)."3
COMMENTARY: The prophet صلى الله عليه وسلم had divided his hair on head in four parts. Here
the plaits of hair do not mean locks of hair.
PARTING OF PROPHET'S صلى الله عليه وسلم HAIR
(٤٤٤٧) وَعَنْ عَائِشَةَ قَالَتْ إِذَا فَرَقْتُ لِرَسُوْلِ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ رَأْسَهُ صَدَعْتُ فَرْقَهُ عَنْ يَافُؤْخِهِ
وَارُسَلُتُ نَاصِیَتَه بَیْنَ عَيْنَيْهِ-(رواه ابوداؤد)
4447. Sayyidah Ayshah !رضى الله عنها said, "When I parted the hair of Allah's Messenger
I made a parting from the crown of his head (dividing the hair into two , صلى الله عليه وسلم
1 Abu Dawud # 4162.
2 Bayhaqi Sharh us Sunnah (Holy Prophet's practice) # 3164.
3 Musnad Ahmad 6-341, Abu Dawud # 4191, Tirmidhi # 1781, Ibn Majah # 3631.

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parts right through) and left the forelock to hang between his eyes."1
COMMENTARY: Sayyidah Ayshah رضى الله عنها parted the Prophet's صلى الله عليه وسلم hair from the
crown or middle of the head coming down to the forelocks between his eyes. The hair
were divided on both sides of the parting at the forehead. Teebi als, has given this
meaning of the hadith.
DO NOT COMB EVERY DAY
(٤٤٤٨) وَعَنْ عَبْدِ اللّهِ بْنِ مُؤَقِّلٍ قَالَ تَّى تَسُولُ اللهِ صلَّى اللهُ عَلَيْهِ وَسَلَّمَ عَنِ التَّرَجُلِ إِلَّ غِبَّ- (رواه
الترمذى وابوداود والنسائى)
صلى الله عليه said, "Allah's Messenger رضى الله عنه Sayyiduna Abdullah ibn Mughaffal .4448
, forbade that anyone should comb (His hair) except on alternate days."2
COMMENTARY: Qadi said that this is nahi tanzihi (forbidden nearer to lawful) and it does
not disallow combing when necessary. One must not make a habit of combing every day
because that becomes part of adornment, and is an unnecessary formality.
The hadith covers both the hair on the head and beard. Men who comb their beard after
every ablution must know that it has nothing to do with sunnah (Holy Prophet's practice).
Similarly, the statement in the Ihya ul Uloom that the Prophet ,,le ant to combed his beard
twice a day is not corroborated by any hadith. No one apart from Imam ghazzali usal +, in
Ihya ul Uloom has cited such a hadith. Rather, Shaykh wali ud din Iraqi alda-, has said that
Imam Ghazali ata, has mentioned certain other ahadith too in Ihya ul Uloom which are not
found elsewhere.
As for the disallowance to comb every day, is it only for me or for both men and women? It
seems that only men are not allowed to do it every day, for, it is not makruh (disapproved)
for women to adorn themselves. Some authorities, however, say that both men and women
are disallowed but it is softer on women who have more liberty to adorn then men have.
SHUN LUXURY
(٤٤٤٩) وَعَنْ عَبْدِ اللَّهِ بُنِ بُرَيْدَةَ قَالَ قَالَ رَجُلْ لِفْضَالَةَ بْنِ عُبَيْدٍ مَالِيْ آَرَاكَ شَمِئًا قَالَ إِّ رَسُولَ اللهِصَلَّی
اللّهُ عَلَيْهِ وَسَلَّمَ كَانَ يَنْهَانَا عَنْ كَثِيرٍ مِّنَ الْإِرْفَاءِ قَالَ مَالِئُ لَا أَرَى عَلَيْكَ حذّاءٌ قَالَ كَاتَ رَسُولُ اللَّهِ
یَأُمُرُنَا ابْ تَخْتَفِیَ احْيَانًا۔(رواه ابوداؤد)
4449. Sayyiduna Abdullah ibn Buraydah we à , narrated that a man asked
(Sayyiduna) Fudalah ibn Ubaydah Aus +), "Why is it that I see you dishevelled?"
(Meaning, why are your hair unkempt and untidy?) He said, "Allah's Messenger
jule à used to forbid us from submitting ourselves to a very luxuries life" (and
combing is part of it).
The man.then asked, "Why is it that I see you without shoes?" He said, "Allah's
Messenger :صلى الله عليه وسلم used to command us to go barefooted sometimes."3
1 Abu Dawud # 4189.
2 Tirmidhi # 1856, Abu DAwud # 4159.
3 Abu Dawud # 4160.
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COMMENTARY: Giving up luxury and going bare footed, now and then, develop humility
in a person and enable him to check himself. This exercise also prepares him for unforeseen
hard times.
The Prophet.L.,le a . himself used hair oil and combed his hair and encouraged other
people to follow suit. But, at the same time, he did not censure the ascetics who neglected
these things. He also commanded sometimes that these things should be shunned.
This shows that actual dislike is of luxurious living and going beyond limits in seeking
abundance. One must not over indulge in applying oil and combing hair as irreligious
people do.
Whenever a command is given to adopt simplicity, it does not mean that one should
overdo it and live a bettered life and give up cleanliness and purity. Rather, one should
exercise moderation. Shari'ah (divine law) can never call for going against civil conduct
and a clean and unblemished life.
One of the objectives of Islam is to make man civilized and purity is a part of religion. The
next hadith (# 4450) speaks of that.
KEEP HAIR TIDY
(٤٤٥٠) وَعَنْ ابٍ مُرَيْرَةَ آَّ رَسُولَ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ مَنْ كَاتَ لَّهِ شَعْرْ فَلْيُكُرِمُهُ(رواه ابوداؤه)
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Hurayrah .4450
said, "He who has hair (on his head) must keep them tidy (washing them, applying
oil on them and combing them)."1
(٤٤٥١) وَعَنْ آَبٍ ذَرٍ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ إِّ أَحْسَنَ مَا غُيَِّبِهِ الشَّيْبُ الْحِنَّاءُ وَالْكَتَّهُ-
(رواه الترمذى وابوداود والنسائى)
4451. Sayyiduna Abu Dharr رضى الله عنه narrated that Allah's Messenger صلى الله عليه وسلم said,
"The best things with which grey hair may be changed are henna and katam."2
COMMENTARY: The word katamu (or Kuttam) is a grass. It is used as a hair dye with
wasamah. Some authorities say that it is wasamah itself
Henna and Katamu may not be combined to dye hair because that would become a black
dye which is disallowed. Either of the two may be used. Henna or Katam. The colour of
henna is red and of katam is green.
Some people suggest that the dye katam gives out a black colour but with henna it will give a
reddish colour. In this case, the hadith will be interpreted to mean that both henna and katam
should be mixed together. This is confirmed in the hadith of Ibn Abbas en+, (# 4454).
Mulla Ali Qari atu, said that if the ratio of katam exceeds that of henna or, if they are
of equal proportion, them the colour will be black. If henna exceeds katam then the
colour will be red.
WARNING TO USER OF BLACK DYE
(٤٤٥٢) وَعَنِ ابْنِ عَبَّاسِ عَنِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ يَكُوُُ قَوْمٌ فِي آخِرِ الزَّمَانِ يَخْضِبُونَ
1 Abu Dawud # 4163.
2 Tirmidhi # 1753, Musnad Ahmad 1-273, Abu Dawud # 4205, Nasa'i # 5075.

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بِهُذَ السَّوَادِ كَحَوَامِلِ الْحُمَامِ لَا يَجِدُوْنَ رَائِحَةَ الْجُنَّةَ-(رواه ابوداود والنسائى)
4452. Sayyiduna Ibn Abbas رضى الله عنه narrated that the prophet صلى الله عليه وسلم said,
"Toward the last days, there will be people who will apply the black dye like the
crops of doves. They will not perceive the fragrance of paradise."1
COMMENTARY: The black dye is the unmixed, pure black that they will apply Therefore,
the black with a reddish tinge will be excepted, like katam and henna. They are warned that
if they apply the pure black dye they will not smell the fragrance of paradise. Those who use
- صلى الله عليه وسلم it and regard what they do as lawful are covered by the words of the prophet
Some commentators have written that such people will not perceive the smell even if they
enter paradise and will not derive any pleasure from the fragrance. Some others say that they
will not sense the fragrance at mawquf (the standing place, before entering paradise).
In short, the hadith establishes that black dye is forbidden.
YELLOW DYE IS ALLOWED
(٤٤٥٣) وَعَنِ ابْنِ عُمَرَ اكَّ النَّبِىَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ كَاتَ يَلْبَسُ النِّعَالَ السِّبُتِيَّةَّ وَيُصَفِّرُ لِخِيَتَهُ بِالْوَرْسِ
وَالزَّغْفَرَانِ وَكَانَ ابْنُ عُمَّرَ يَفْعَلُ ذلِكَ - (رواه النسائي)
4453. Sayyiduna Ibn Umar ue a>, narrated that the Prophet (E0 used to wear leather
(hairless) sandals. And, he used to dye his beard yellow with wars and saffron. (Wars
is a grass found in Yemen.) Ibn Umar und », used to do that (in emulation of him).2
COMMENTARY: The hadith of Anas رضى الله عنه has preceded is kitab Libas that the Prophet
.4479 ,4478 never used a dye. See the comments against it (Hadith # 4434) also صلى الله عليه وسلم
(٤٤٥٤) وَعَنِ ابْنِ عَبَّاسِ قَالَ مَرَّ عَلَى النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ رَجُلْ قَدْ خَضَبَ بِالْمِنَّاءِ فَقَالَ مَا أَحْسَنَ هذَا
قَالَ فَمَرَّ اخَرُ وَقَدْ خَضَّبَ بِالْمِنَّاءِ وَالْكَتَمِ فَقَالَ هُذَا أَحْسَنَّ مِنْ هُذَا تُؤَّ مَّ اخَرُ قَدْ خَضَبَ بِالقُّفْرَةِ فَقَالَ
هذَا آحُسَنُ مِنْهذَا كُلِه-(رواه ابوداؤد)
4454. Sayyiduna Ibn Abbas wså>, narrated that a man who had dyed his hair with
henna passed the Prophet صلى الله عليه وسلم and he said, 'How good a dye it is!" Then,
another man passed him having dyed his hair with henna and katam. He said.
"This is better than that." Then, another man passed him having dyed his hair with
a yellow dye. He said, "This is the best of all of them."3
MUST APPLY DYE
(٤٤٥٥-٤٤٥٦-٤٤٥٧) وَعَنْ آَبِي هُرَيْرَةَ قَالَ قَالَ رَسُولُ اللهِ صَلَّى اللّهُ عَلَيْهِ وَسَلَّمَ غَيِّرُوا الشَّيْبَ وَلَّا تَشَبَّهُوْا
بِالْتُهُوُدِ - رَوَاهُ التِّزْ مِذِىُّ وَرَوَاهُ النََّائِىُّ عَنِ ابْنِ عُمَرَ وَالزُّبَيْرِ-
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Hurayrah .4455
said, "Change (the look of) old age (with a dye) and do not imitate the Jews (who do
1 Abu Dawud # 4212.
2 Nasa'i # 5243, Abu Dawud # 4210, See hadith # 2678, where wars is mentioned.
3 Abu Dawud # 4211.

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not apply dye).1
4456. Sayyiduna Ibn Umar acal +, also narrated this hadith.2
4457. Sayyiduna Zubayr (though some editions have Ibn Zubayr) also narrated
this hadith.3
COMMENTARY: It is possible that this command may have been given to warriors to stir
awe in the hearts of the enemy.
GREY HAIR ARE RADIANCE OF MUSLIMS
(٤٤٥٨) وَعَنْ عَمْرٍو بُنِ شُعَيْبٍ عَنْ آَبِيْهِ عَنْ جَدِّهٍ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ لَا تَنْتِقُوا الشَّيْبَ
فَإِنَّهُ نُؤْرُ الْمُسْلِمِ مَنْ شَابَ شَيْبَةٌ فِي الْإِسْلَامِ كَتَبَ اللَّهُ لَهُ بِهَا حَسَنَةٌ وَكَفَّرَ عَنْهُ بِهَا خَطِيْئَةً وَرَفَعَهُ بِهَا
دَرَجَگً-(ابوداؤد)
4458. Sayyiduna Amr ibn Shu'ayb àluz, narrated from his father who from his
grand father that Allah's Messenger صلى الله عليه وسلم said, "Do not pluck out grey hair
because old age (which is having grey hair) is the nur (radiance, light) of the
Muslims. He who advances towards old age (growing a grey hair) in Islam, (finds
that) Allah records for him a piety against it, erases a sin against it and elevates him
a degree against it."4
COMMENTARY: Old age is actually prestige. We shall see in a hadith later (# 4488) that
Prophet Ibrahim'e> JI Ale was the first person to find grey hair on him, on his beard. He
submitted to the Grand court, "What is this my Lord?" He received the answer, "It is
dignity." So, he submitted, "O Allah, let me have more of dignity!"
The Arabic word is waqar (ju;). It is a characteristic that keeps a person away from sin and
shameless conduct. It inclines him to repent and be obedient. In t his sense, this
characteristic grows a light in a person which will advance forward in the gathering place,
cutting through darkness. It is as stated in this verse:
يَسْنِى نُوْرُهُمْ بَيْنَ آَيْدِيُهِمْ وَ بِأَيْمَائِهِمْ
( --- their light running before them and on their right hands .... ] (57: 12)
From this point of view, the 'light of old age' refers to 'the radiance on the day of resurrection.'
If the light were said to mean a dignified face and appearance, a clean inside and
unseen life and a pious character which things are associated with old people, then,
too, it is not for fetched.
We know from this hadith that it is makruh (disapproved) to p luck grey hair from oneself.
(٤٤٥٩٠) وَعَنْ كَعُبٍ بُنِ مُرَّةَ عَنْ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ مَنْ شَابَ شَيْبَةً فِي الْإِسْلَامِ كَانَتُ لَهُ
نُوْرًا يَوْمَ الْقِيَامَةِ- (رواه الترمذى والنسائى)
صلى الله عليه narrated from Allah's Messenger رضى الله عنه Sayyiduna Ka'b ibn Murrah .4459
1 Tirmidhi # 1752, Musnad Ahmad 2-499.
2 Nasa'i # 5073.
3 Nasa'i # 5073, Musnad Ahmad 1-165.
4 Abu Dawud # 4202.

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) that he said, "If anyone grows old in Islam (having a grey hair), then it will be
light for him on the day of resurrection."1
COMMENTARY: The question arises that if grey hair are light in both worlds then why is
one allowed to apply the dye? There is wisdom behind it. One reason is that one's strength
and power are demonstrated before the enemy. They will not regard the Muslims as weak.
This raises another question: why then disallow plucking grey hair when that can serve
the same purpose? The answer is that not only is it painful to pluck hair but it also distorts
appearance while dye when applied adorns the person who applies it.
There is a wide difference in the two things.
THE PROPHET'S صلى الله عليه وسلم HAIR ON HEAD
(٤٤٦٠) عَائِشَةَ قَالَتْ كُنْتُ الْتَسِلُ أَنَا وَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ مِنْ إِنَاءٍ وَاحِدٍ كَانَ لَهْ شَعُرُ فَوْقَ
الْجُمَّةِ وَدُوْنَ الْوَفْرَةِ- (رواه الترمذى)
4460. Sayyidah Ayshah !رضى الله عنها said, "Allah's Messenger صلى الله عليه وسلم and I used to
bath from a single vessel (that lay full with water between us). He had hair beyond
al-jummah (tuzlı) and below al-wafrah (add)." (meaning not up to the shoulder but
past the earlobes). 2
COMMENTARY: The hair on the head are described in Arabic in three ways:
(i)
(جمعة) Jummah
(ii)
(وفرة) Wafrah
(iii)
(لمة) Lummah
If they reach up to the ears, they are jummah. If they go down to the ear lobes, they are
wafrah. If they are between earlobes and shoulders, then they are limmah.
The Prophet's صلى الله عليه وسلم hair were beyond the ears. So they were limmah.
Sometimes, jummah is applied to all hair. This is as stated in Sham'ail Tirmidhi:
و گانت جمة تضربشحمة اذنيه
(His hair was till his earlobes) [# 23(3)]
LENGTHY HAIR OF MEN DISLIKED
(٤٤٦١) وَعَنِ ابْنِ الْحُظَّلِيَّةِ رَجُلْ مِنْ أَصْحَابِ النَِّيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ قَالَ النَّيُّ صَلَّى اللّهُ عَلَيُّهِ
وَسَلَّمَ نِعْمَ الرَّجُلُ خُرَيْهُ الْأَسَدِىُّ لَوْ لَاءُوْلُ بُمَّتِهِ وَ إِسْبَالُ إِزَارٍهٍ فَبَلَغَ زُلِتَ خُرَيْمَّا فَأَخَذَ شَفْرَةٌّ فَقَطَعَ
مَا جُمَّتَه إِلى أُذُنَيْهِ وَرَفَ إِزَ ارَ، إِلى انصاف ساڤیە۔(رواه ابوداؤد)
4461. Sayyiduna Ibn Hanzaliyah رضى الله عنه who was one of the Sahabah (Prophet's
صلى اللهعليه وسلم narrated that the prophet صلى الله عليه وسلم of the Prophet رضى الله عنهم (Companions
said, "Khuraym al Asadi is one excellent man! Only, he should not have such
lengthy hair that reach his shoulders and he should not let his lower garment trail!"
This was conveyed to Khuraym usd+), he took a razor and cut his hair in level with
1 Tirmidhi # 1634.
2 Tirmidhi # 1755, Abu Dawud # 4187.
:

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his ears and wore his lower garment (raised) halfway up his legs.1
(٤٤٦٢) وَعَنْ آَنَسٍ قَالَ كَانَتْ لِيُ دَوَابَةٌ فَقَالَتْ لِيْ أُقِئْ لَا أَجُزُّهَا كَاتَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ
يَهُدُّمَا وَيَأْخُذُهَا-(رواه ابوداؤد)
4462. Sayyiduna Anas uca, said, "I had long hair on my head. My mother said to
me 'Do not cut them because Allah's Messenger stretches them out and holds them.
(So, I should let them alone for the blessings)."2
IF HAIR CANNOT BE CLEANED THEN SHAVE HEAD
(٤٤٦٣) وَعَنُ عَبْدِ اللَّهِ بْنِ جَمْفَرٍ آَّ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ أَفْهَلَ أَلَ جَعْفَرٍ ثَلَاثًا ثُمَّ أَتَاهُمُ فَقَالَ
لَا تَبْكُوْا عَلَى آَخِى بَعْدَ الْيُؤْمِ ثُمَّ قَالَ ادْعُوْا لِيْ بَنِى أَنِى ذَّبِىَّ بِنَّا كَأَنَّا أَخْرَاْ فَقَالَ ادْعُوا لِيِّ الْخُلَّاقَ فَأَمَرَ، فَحَلَقَ
. رُؤُسَنَا- (رواه ابوداود والنسائى)
صلى الله عليه وسلم said that the Prophet رضى الله عنه Sayyiduna Abdullah ibn Ja'far .4463
accorded the family of Ja'far as an +, a delay of three days (in which they could
mourn his death though martyrdom and he did not visit them during this period).
Then, he came to them and said, "Do not weep over my brother (Ja'far) after today."
Then he said, "Bring my brother's sons to me." (They were Abdullah رضى الله عنه, Awn
so they were brought to him as though they were a رضى اللهعنه (.and Muhammad رضى الله عنه
company of chicken. He said, "Call a barber to me." (They were very small) He
instructed him to shave their heads. (He did that.)3
COMMENTARY: Sayyiduna Ja'far as a +, was the son of Abu Ta'lib and real brother
.صلى اللهعليه وسلم He was the paternal cousin of the Prophet رضى الله عنه .Sayyiduna Ali
This hadith says that it is allowed to weep and be sad over a dead person, without wailing
and shrieking, for three days. After that it is not allowed to weep and not allowed to condole.
It is better to shave head after performing Hajj (pilgrimage) and umrah. Apart from that,
however, it is better to grow hair and not shave them. In spite of that, the Prophet a.
shaved. He did it because their رضى الله عنه had the heads of the sons of Sayyiduna Ja'far وسلم
mother Sayyidah Asma bint Umays Aus ano, was in sorrow. She could not have cleaned,
oiled and combed their hair, So, lice could have infested their hair and because of that the
Prophet صلى الله عليه وسلم decided to have their heads shaved.
CIRCUMCISION OF GIRLS
(٤٤٦٤) وَعَنْ أُمِّ عَطِيَّةَ الْأَنْصَارِيَّةِ آَّ امْرَاةٌ كَانَتْ تَخْتِنُ بِالْمَدِيْنَةِ فَقَالَ لَهَا النَّبِىُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلََّ لَا
تَنْهِكِيْ فَإِثَّ ذَلِكَ أَحْظَى لِلْمَرْآَةِ وَأَحَبُّ إِلى الْبَعْلِ - رَوَاهُ أَبُوُدَاوُدَ وَقَّالَ هُذَا الْحَدِيْثُ ضَعِيْفُ وَرَاوِيُهِ
مَجْهُوْلْ۔
1 Abu Dawud # 4089.
2 Abu Dawud # 4196.
3 Abu Dawud # 4192, Nasa'i # 5227, Musnad Ahmad 1-204.

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4464. Sayyidah Umm Atiyah Ansariyah As & >, narrated that a woman used to
perform circumcision (of girls) in Madinah. (In those days, even girls were
circumcised.) The Prophet صلى الله عليه وسلم said to her, "Do not cut (the clitoris) severely
(but, slightly at the top), for that the better for a woman and more desirable to a
husband (but if you cut severely neither of them will gain sexual enjoyment)."1
Abu Dawud noted this hadith as Da'if (weak) and its narrator as unknown.
COMMENTARY: Either all its narrators are majhul (Unknown) or only one of them is
unknown as evidenced from another sahih (correct) copy of the book.
However, this hadith is transmitted by Tabarani through a sound line of transmission, and
by Haakim in Mustadrak from Dahhak ibn qays. رضى الله عنه Its words are:
إِحْفَضَنِيٍّ وَلَّا تَنْهِكِئْ فَإِنَّهُ انْفَرَ لِلَزَّوْجَةَ وَأَحْظَى عِنْدَ الزَّوْجِ
(This saying asks her to be careful and not severe lest the later married life be not
enjoyable). See also Manners in Islam # 1245, etc.2
WOMEN MAY NOT PREFERABLY DYE WITH HENNA
(٤٤٦٥) وَعَنْ كَرِيْمَةَ بِئْتِ هَمَّامٍ آَّ امْرَأَةٌ سَأَلَتْ عَائِشَةَ عَنْ خِضَّابٍ الْحِنَّاءِ فَقَالَتْ لَّا بَأْسَ وَلَكِتِى أَكْرَهُه
كَانَ حَبِيِّئْ (صَلَى اللهُ عَلَيْهِ وَسَلَّمَ) يَكُرَهُ رِيحَد- (رواه ابوداود والنسائى)
4465. Sayyidah Karimah bint Hammam & , narrated that a woman asked
Sayyidah Ayshah Q &>, about dyeing (her hair) with henna. She said, "Though
there is no harm (in it), yet I do not like it because my beloved (the prophet la.
, did not like its odour."3
COMMENTARY: It seems that the Prophet صلى الله عليه وسلم did not like women to apply henna
on their hair but he did not dislike them to use it at all. If he had disliked it absolutely then
he would not have refused to get the pledge of allegiance from Hind e ano, simply
because her hands were not coloured with henna. (See hadith # 4466).
MUSTAHAB (DESIRABLE) TO APPLY HENNA ON HANDS OF WOMAN
(٤٤٦٦) وَعَنْ عَائِشَةَ أَتَّ هِنْداً بِئْتِ عُتْبَةً قَالَتْ يَانَِىَّ اللَّهِ بَايِعِنِىِ فَقَالَ لَا أُبَايِعُثِ حَتَّى تُغَيِِّئْ كَفَّئُكِ
فَكَانَهُمَا گھَّاسَبٍ۔(رواهابوداؤد)
13.0
4466. Sayyidah Ayshah (رضى الله عنها narrated that Hind رضى الله عنه bint Utbah said, "0
Prophet of Allah, accept my (pledge of) allegiance." But, he said, "Not till you
change (the colour of) your palms (by applying henna). Your palms look like paws
of a beast of prey."4
COMMENTARY: Hind رضى اللهعنه was the daughter of Utbah, wife of Abu Sufyan رضى الله عنه and
mother of Mu'awiyah Aus in+). She had embraced Islam on the day of conquest of Makkah.
Perhaps, the allegiance mentioned in the hadith was one other than that given on the day
1 Abu Dawud # 5271.
2 PP 761f. Darul Isha'at Karachi, (Translation of Al-Adab al Mufrad, Bukhari).
3 Abu Dawud # 4164, Nasa'i.
4 Abu Dawud # 4165.
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of the conquest.
The hadith establishes that woman should apply henna on their hands, it being mustahab
(desirable). To neglect it is makruh (disapproved), because it resembles men.
(٤٤٦٧) وَعَنُهَا قَالَتْ أَوْمَتِ امْرَأَةٌ مِنْ وَرَاءِ سِتْرٍ بِيَدِهَا كِتَابْ إِلَى رَسُولِ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ فَقَبَضَ
الَّيُ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يَدَهُ فَقَالَ مَا آدْرِئْ آَيَدُ رَجُلٍ آَمْ يَدُ امْرَأَةٍ قَالَتْ بَلُ يَدُ امْرَآَةٍ قَالَ لَوْكُنْتِ امْرَأَةً
لَغَيَّرْتِ أَظْفَارَكِ يَعْنِى بِالُمِنَّاءِ ۔ (رواه ابوداود والنسائى)
4467. Sayyidah Ayshah ·les an +) narrated that a woman gestured from behind a
curtain to communicate that she had a letter (in her hand) for Allah's Messenger
withdrew his hand (and did صلى الله عليه وسلم from someone). But, the Prophet) الله عليه وسلم
not take the letter). Saying, "I do not know whether this hand belongs to a man or
to a woman." She submitted, "Rather, it is a woman's." He declared, "If you were a
woman (knowing their ways), you would have changed your nails with henna)."1
COMMENTARY: This hadith emphasis that woman must apply henna on their hands. It is
mustahab (desirable). And they must observe their ways of living and manners of living.
TATTOOING ALLOWED AS A REMEDY
(٤٤٦٨) وَعَنِ ابْنِ عَبَّاسِ قَالَ لُحِسَتِ الْوَاصِلَةُ وَالْمُسْتَوْصِلَةُ وَالنَّامِصَةُ وَالْمُتَنَيِّصَةُ وَالْوَاشِمَةُ وَالْمُسْتَوْئِمَةُ
مِنْ غَیْرِ داءٍ- (رواه ابوداؤد)
4468. Sayyiduna Ibn Abbas ucan+, said that these women are cursed:
She who adds false hair,
She who asks for false hair to be added,
She who plucks out hair for others,
She who gets it done,
She who tattoos, and
She who has it done without there being a sickness necessitating it.2
COMMENTARY: This has been explained against hadith # 4430. If it is expedient, then it is
allowed to tattoo and have it done even if the marks remain.
CURSE ON WOMEN & MEN WHO WEAR GARMENTS OF OPPOSITE SEX
(٤٤٦٩) وَعَنْ أَبِي هُرَيْرَةً قَالَ لَعَنَ رَسُولُ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ الرَّجُلُ يَلْبَسُ لِبْسَةَ الْمَرْآَةِ وَالْمَرْآَةَ
قَلْبَسُ لِبُسَةَ الرَّجُلِ-(رواهابوداود)
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Hurayrah .4469
cursed the man who dons garments of woman and the woman who wears
garments of man.3
(٤٤٧٠) وَعَنْ أَبِيْ مُلَيُّكَّةً قَالَ قِيلَ لِعَائِشَةَ إِّ امْرَأَةً تَلْبَسُ الثَّعْلَ قَالَتْ لَعَنَ رَسُوْلُ اللَّهِ صَلَّى اللهُ عَلَيْهِ
1 Abu Dawud # 4166.
2 Abu Dawud # 4170.
3 ibid (Abu Dawud # 4170.

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وَسَلَّمَ الرَّجُلَةَ مِنَ النِّسَآءِ- (رواهابوداؤد)
4470. Sayyiduna Ibn Abu Mulaykah usd+, said that Sayyidah Ayshah R) was told
of a woman who wore (men's) sandals, She said, "Allah's Messenger صلى الله عليه وسلم has
cursed women who assume resemblance to men."1
COMMENTARY: The resemblance that is condemned is the one in dress, get up, speech
and general living. If a woman acquires knowledge, intelligence and wisdom like men then
it is not condemned.
It is said about Sayyidah Ayshah quanto, that her intelligence matched men's.
PROPHET صلى الله عليه وسلم DID NOT LIKE HIS FAMILY TO HAVE GOOD THINGS OF
LIFE
(٤٤٧١) وَعَنُ ثَوْبَانَ قَالَ كَاتَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ إِذَا سَافَرَ كَاتَّ اخِرُ عَهْدِه پاِنْسَانٍ
مِنْ أَهْلِهِ فَاطِمَةً وَاقَّلُ مَنْ يَدْخُلُ عَلَيْهَا فَاطِمَةً فَقَدِمَ مِنْ غَزَاةٍ وَقَدْ عَلَّقَتْ مِسْحًا أَفْسِتُوا عَلَى بَابِهَا وَحَلَّتِ
الْحُسَنَ وَالْحُسَيْنَ قُلْبَيْنٍ مِنْ فِنَّةٍ فَقَدِمَ فَلَمْ يَدْخُلُ فَظَنَّتُ آَّ مَا مَنَعَهُ أَنْ يَدْخُلَ مَارِى فَهَتَّكَّتِ السِّتُرُ
وَفَكَّتِ الْقُلْبَيْنِ عَنِ الشَّيِّيْنِ وَقَطَعَتْهُ مِنْهُمَا فَانْطَلَقًا إِلَى رَسُولِ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَبْكِيَّانٍ فَأَخَذَهُ
مِنْهُمَا فَقَالَ يَاثَوْبَاكُ اذْهَبُ بِهِذَا إِلَى أَهْلٍ فُلَانٍ آَتَّ هَؤُلَاءِ آَهْلِيُّ أَكْرَهُ آْ يَأْكُلُوْ طَيِّبَاتِهِمُ فِى
حَيَّاتِهِمُ الدُّنْيًّا يَاثَوْبَابُ اشْتَرٍ لِفَاطِمَةَ قِلَادَةً مِنْ عَصٍْ وَسِوَارَيْنِ مِنْ عَاچٍ- (رواه احمدوابوداود)
صلى اله عليه narrated that whenever Allah's Messenger رضى اللهعنه Sayyiduna Thawban .4471
went on a journey, the last of his family members he met (to bid farewell) was
(Sayyidah) Fatimah usan+, and, on his return, the first (of them) he visited was (also
Sayyidah) Fatimah رضى الله عنه.Accordingly, once when he returned from an expedition
(of jihad), she had hung up a curtain (perhaps as an adornment) at her door and she
had adorned (her two sons) Hasan رضى الله عنه and Husayn رضى الله عنه with silver bracelets
(one each or two each). So, when he came, he did not enter (her house). She
understood that he had been prevented from coming in by that which he had seen
(of the curtain and bracelets). So, she (pulled down the curtain and) tore the curtain
and removed the bracelets from the sons and broke them. They (took the broken
bracelets and) came to Allah's Messenger صلى الله عليه وسلم weeping. He took that from
them and said, "Thawban take t his to the family of so and so (They are needy.)
These (boys) are my family. I do not like that they should have good provision in
their worldly life. Thawban, buy for Fatimah a necklace of asb ( ___ ) and two
bracelets of ivory (for the boys)." (That they may be pacified.)2
APPLY COLLYRIUM
(٤٤٧٢) وَعَنِ ابْنِ عَبَّاسِ آَّ النَِّيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ اكْتَحِلُوا بِالْإِثْمِدِ فَإِنَّه يَجُلُو الْبَصَرَ وَيُنْبِتُ
1 Abu Dawud # 4099.
2 Abu Dawud # 4213.
:
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الشَّعْرَ وَزَّعَمَ أَّ النَّبِيَّ صَلَّى اللّهُ عَلَيْهِ وَسَلَّمْ كَانَتْ لَهُ مُكْحَلَةٌ يَكْتَحِلُ بِهَا كُلَّ لَيْلَةٍ ثَلاثَةٌ فِيْ هَذِهٍ وَثَلَائَةً
فيهذه۔(رواه الترمذى)
4472. Sayyiduna Ibn Abbas رضى الله عنه narrated that the Prophet صلى الله عليه وسلم said,
"Apply collyrium (of Isphahan) the ithmad kind, it is good for eyesight and grows
hair (at the eye brows)."
Ibn Abbas usd+, believed that the Prophet had a case for collyrium from which he
applied to this eye three times and to this eye there times, every night.1
COMMENTARY: Some people say that ithmid is collyrium itself of any kind. But, the
correct thing is that it is a particular kind of collyrium. Some say that it is that collyrium of
Isphahan which cures watery eyes, any injury in the eye and any kind of swelling in it. It
gives strength to the veins of the eyes, particularly in old age and in childhood.
According to one version, it is (بالانمدالمروبح) (collyrium with pure musk).
There is wisdom in applying it before going to bed. It is more effective.
BEST.KIND OF MEDICINES
(٤٤٧٣) وَعَنْهُ قَالَ كَاَ النَّبِىُّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يَكْتَحِلُ قَبْلَ أَنْ يَنَامَ بِالْإِثِْدِ ثَلَاثًا فِى كُلِّ عَيْنٍ قَالَ
وَقَالَ إِكَّ خَيْرَ مَا تَدَاوَيْتُمْ بِهِ اللَّدُوْدُ وَالشَّمُوُطُ وَالْحِجَامَةُ وَالْمَشِىُّ وَخَيْرَ مَا اكْتَحَلْتُمُ بِهِ الْإِثْمِدُ فَإِنَّهُ يَجْلُو
الْبَصَرَ وَيُنْبِتُ الشَّعْرَ وَإِثَّ خَيْرَ مَا تَحْتَجِمُونَ فِيْهِ يَوْمُ سَبُعَ عَثَرَةً وَيَوْمُ تِسْغَ عَشِّرَةً وَيَوْمُ إِحْدَى
وَعِشْرِ يْنَ وَإِّ تَسُولَ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ حَيْثُ عُرِبَ بِهِ مَا مَرَّ عَلَى مَلَأٍ مِنَ الْمَئِكَةِ إِلَّ قَالُوْا عَلَيْكَ
بِالْحِجَامَةِ - رَوَاهُ التِّرْ مِذِىُّ وَقَالَ هُذَا حَدِيْثْ حَسَنُّ غَرِيُبْ.
4473. Sayyiduna Ibn Abbas رضى الله عنه said that the Prophet صلى الله عليه وسلم applied
collyrium three times in each eye (every night) before going to sleep.
And he narrated that the Prophet صلى الله عليه وسلم said, "The best medicine with which
you treat yourselves are ladud, sa'ut, cupping an purgatives. The best thing you
. apply to your eyes is ithmid, It sharpens vision and causes hair to grow. The best
days for cupping are the seventeenth, nineteenth and twenty first."
(He also narrated: ) when Allah's Messenger صلى الله عليه وسلم was taken up (for the miraj)
to visit the heavens, he did not pass by any company of the angels without their
asserting, "You must continue to resort to cupping."2
COMMENTARY: Ladud is the medicine poured into the mouth of the patient at the
corners, in drops. Sa'ut is put into the nostrils drop by drop or snuffed up. Hajj
(pilgrimage)amah is cupping. And mashiy is a purgative.
The dates mentioned are ideal for cupping. We shall speak on length on cupping in Kitab-
ut tibb wa ar raqi (Medicines & spells), insha Allah.
BATHS
(٤٤٧٤) وَعَنْ عَائِشَةَ آثَّ النَّبِيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ فَهَى الرِّجَالَ وَالنِّسَاءَ عَنْ دُخُولِ الْحُمَّامَاتِ ثُوَّ رَخَّصَ
1 Trimdhi # 1753 (1763), Abu Dawud # 4061 Ibn Majah 349.
2 Tirmidhi # 2048.