Indexed OCR Text

161
RIYĀD AL-ȘĀLIĶĪN
Hadith 778
قَالَ : ((الَّذِي يَشْرَبُ في آنِيَةِ الفِضَّةِ ، إِنَّمَا يُجَرْجِرُ
وعن أُمِّ سلمة عِهِ: أنَّ رسول الله .
فِي بَطْنِهِ نَارَ جَهَنَّمَ )) متفقٌ عَلَيْهِ .
وفي رواية لمسلم : (( إِنَّ الَّذِي يَأْكُلُ أَوْ يَشْرَبُ فِي آنِيَةِ الفِضَّةِ وَالذَّهَبِ )) .
وفي رواية لَهُ : (( مَنْ شَرِبَ في إناءٍ مِنْ ذَهَبٍ أَوْ فِضَّةٍ، فَإِنَّمَا يُجَرْجِرُ فِي بَطْنِهِ نَارَاً مِنْ جَهَنَّم )) .
Umm Salāmah ws narrates that the Messenger of Allah
said: "One who
drinks from a silver utensil is filling his stomach with the fire of Hell."
(Bukhārī, Muslim)
A narration of Muslim has: "One who eats or drinks from a silver or gold
utensil ... "
Another narration of Muslim has: "One who drinks from a gold or silver
utensil is filling his stomach with the fire of Hell."
Commentary
The severe warning in this hadith points to the absolute prohibition (hurmah) of utilising gold
and silver utensils. Jurists have stipulated this action to be amongst the major sins because
it constitutes wastage and extravagance. Further, utilising such utensils is amongst the traits
of the polytheists and the arrogant ones.
كِتَاب اللّبَاس
THE BOOK OF CLOTHING
CHAPTER 117
باب استحباب الثوب الأبيض ، وجواز الأحمر والأخضر والأصفر والأسود، وجوازه من قطن
وكتان وشعر وصوف وغيرها إِلا الحرير
Chapter on the desirability of wearing white clothing, and the permissibility
of wearing red, green, yellow and black, and the permissibility of wearing
cotton, hair, wool and other fabrics except silk

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RIYĀD AL-ȘĀLIĶĪN
قَالَ الله تَعَالَى: ﴿يُبَنِّ أُدَمَ قَدْ أَنْزَلْنَا عَلَيْكُمْ لِبَاسًا يُوَارِئْ سَوْاتِكُمْ وَرِيْشًا وَلِبَاسُ التَّقْوى
ذُلِكَ خَيْرٌ﴾ ( الأعراف : ٢٦)،
Allāh & says: "O children of Adam! We have indeed sent clothing down
to you so that you may conceal the private parts of your bodies, and as a
means of beautification. The clothing of piety is best." (Sūrah al-A'raf, 26)
وقال تَعَالَى: ﴿وَّجَعَلَ لَكُمْ سَرَابِيْلَ تَقِيْكُمُ الْحَرَّ وَسَرَابِيْلَ تَقِيْكُمْ بَأْسَكُمْ﴾ (النحل: ٨١).
Allāh &s says: "and He made coats for you that protect you from the heat,
and coats that protect you in battle." (Sūrah al-Nahl, 81)
Hadith 779
، قَالَ : ((الْبَسُوا مِنْ ثِيَابِكُمْ البَيَاضَ؛ فَإِنَّهَا مِنْ
وعن ابن عباس طه: أنَّ رسول الله حُ﴾
خَيْرِ ئِیَابِكُمْ ، وَكَفِّنُوا فِيهَا مَوْتَاكُمْ)) رواه أبو داود والترمذي ، وقال: (( حديث حسن صحيح)) .
Ibn 'Abbas dog narrates that the Messenger of Allah
said: "Wear white
clothes because they are amongst the best clothing you have, and shroud
your deceased in them." (Abū Dāwūd, Tirmidhī)
Commentary
Ibn 'Abbas dog has also narrated that the Messenger of Allah
said, "Allah & made Paradise
white, and Allah & loves white." (Musnad Bazzar, Majma' al-Zawaid) Mulla 'Alī Qarī As stated
that white clothing points to humility and modesty, and it is a natural colour. According to
scientists, white clothing is best for all seasons: in summer, white does not absorb heat, and
in winter, white does not absorb cold. White clothing is also advised for those suffering from
high blood pressure and allergies.
Hadith 780
وعن سَمُرَة ◌ِلَّهُ، قَالَ: قَالَ رسول الله ﴿: ((الْبَسُوا البَيَاضَ؛ فَإِنَّهَا أَظْهَرُ وَأَطْيَبُ، وَكَفُّنُوا
فِيهَا مَوْتَاكُمْ)) رواه النسائي والحاكم ، وقال : (( حديث صحيح )) .
Samurah
> narrates that the Messenger of Allah
said: "Wear white
garments because they are purest and excellent. And enshroud your deceased
in them as well." (Nasa'ī)

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RIYĀD AL-ȘĀLIĶĪN
Commentary
White clothing is most pure because even a small amount of dirt or impurity can be noticed
on it compared to darker colours which conceal dirt. In addition, white clothing is simple and
therefore saves one from arrogance which easily develops when one wears coloured clothing.
When a person passes away, he proceeds to the gathering of the angels; hence, it is better for
him to be dressed in white, as should be the case when one visits the pious and the masajid.
Imām Nawawī
stated that the unanimous view of the scholars is that it is Mustahab
(advisable) to shroud the deceased in white.
Hadith 781
مَرْبُوعاً ، وَلَقَدْ رَأيْتُهُ فِي حُلَّةٍ حَمْرَاءَ مَا رَأيْتُ
وعن البراءِ ﴿ّهُ، قَالَ: كَانَ رسول الله
شَيْئاً قَطُّ أحْسَنَ مِنْهُ . متفقٌ عَلَيْهِ .
Al-Bara' Kg
narrates: "The Messenger of Allah
was of average height. I
saw him in a red robe and I never saw anything more beautiful than him."
(Bukhārī, Muslim)
Vocabulary and Defintions
al- (robe) refers to an outfit with the upper and lower garments both made of a single type
of fabric.
Commentary
While this hadith states that the Messenger
wore a red robe, other ahadith state that
it is prohibited for men to wear red clothing. For example, 'Imran ibn Husain
narrates
that the Messenger of Allah
said, "Listen carefully! Do not utilise red, since this is the
beloved colour of Shaitan." (Majma' al-Zawaid) In another narration it is similarly stated that
the Messenger of Allah
once saw a Şahabī wearing red clothing. He
remarked, "This
is the clothing of the disbelievers. Do not wear it." (Muslim)
We can reconcile between these various ahadith by saying that clothing dyed with saffron is
prohibited while other types of red clothing are disliked.
Ibn Qayyim &
has explained this apparent contradiction by stating that those narrations
which mention that the Messenger of Allah
wore red or green clothing mean that they
had red or green stripes. Ibn Hajar « similarly stated that the Yemeni cloaks of the time
had coloured stripes.

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RIYĀD AL-ȘĀLIĶĪN
Hadith 782
بِمَكّةَ وَهُوَ بِالأَبْطَحِ فِي قُبَّةِ
وعن أَبِي ◌ُحَيفَةَ وَهْب بن عبد الله ﴿هُ، قَالَ : رَأيتُ النبيَّ
لَهُ حَمْرَاءَ مِنْ أَدَمِ ، فَخَرَجَ بِلاَلٌ بِوَضُوئِهِ ، فَمِنْ نَاضِحِ وَنَائِلٍ ، فَخَرَجَ النبيُّ :﴿ وعليه حُلَةٌ
حَمْرَاءُ ، كَأَنِّي أَنْظُرُ إِلَى بَيَاضِ سَاقَيْهِ ، فَتَوَضّأ وَأَذَّنَ بِلاَلٌ، فَجَعَلْتُ أتَّعُ فَاهُ هَاهُنَا وَهَاهُنَا،
يقولُ يَمِيناً وَشِمَالاَ : حَيَّ عَلَى الصَّلاَةِ، حَيَّ عَلَى الفَلاَحِ ، ثُمَّ رُكِزَتْ لَهُ عَنَزَةٌ ، فَتَقَدَّمَ فَصَلَّى
يَمُرُّ بَيْنَ يَدَيْهِ الْكَلْبُ وَالْحِمَارُ لاَ يُمْنَعُ . متفقٌ عَلَيْهِ .
((العنزة )) بفتح النون : نحو العُكازَة .
Abū Juhayfah Wahb ibn 'Abdillāh
narrates: "I saw the Messenger of
Allāh
in Makkah while he was at al-Abtah in a red leather tent. Bilāl
came out with his wudu' water. Some were able to obtain only a few
drops of it while others obtained more. The Messenger of Allah
then
came out wearing a red suit, and it is as if I can still see the whiteness
of his calves. He performed ablution and Bilal dog called out the adhan. I
observed his mouth moving to and fro, as he was saying to the right and
left: 'Come to salah, come to success.' Then a spear was placed upright in
the ground for him. He stepped forward and performed the salah. A dog
and a donkey walked passed in front of him without being prevented from
doing so." (Bukhārī, Muslim)
Commentary
This hadith points out that the Messenger of Allah
wore a red robe.
Additional Points
v It is permissible to draw blessings from the personal effects of the pious, to utilise their
left-over wudu' water and their left-over food and drink.
V The calves of a male are not part of the 'awrah (private parts), and hence do not need
to be concealed.
V It is best to call out the adhan while on a journey, although not essential.
v When the mu'adhdhin turns his face towards the right and left when saying 'Come to
salah, come to success,' he should not turn his chest and feet away from the Qiblah.
v When performing salah in an open area, a sutrah (barrier) should be placed before the
Imam. It will then be permitted for a person or animal to pass in front of the Imam and
the congregation because the barrier for the Imam will also serve as a barrier for those
following him.

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RIYĀD AL-ȘĀLIĶĪN
Hadith 783
وعليه ثوبانِ أخْضَرَان . رواه
وعن أَبِي رِمْثَة رِفَاعَةَ النَّيْمِيِّ بَهُ، قَالَ : رأيتُ رسولَ الله
أبو داود والترمذي بإسناد صحيح .
Abū Rimthah Rifā'ah al-Taymī20
% narrates: "I saw the Messenger of Allah
wearing two green garments." (Abū Dāwūd, Tirmidhī)
Commentary
As mentioned previously, this was a green striped garment, and not completely green in
colour. A similar narration of Ya'la ibn Umayyah
states that he saw the Messenger of
Allāh
performing tawaf of the Ka'bah whilst wearing a green-striped upper garment, with
the right side over the right shoulder. (Abū Dāwūd)
Hadith 784
دَخَلَ يَوْمَ فَتْحِ مَكَّةَ وَعَلَيْهِ عِمَامَةٌ سَوْدَاء . رواه مسلم .
ـهُ : أَنَّ رسول الله
وعن جابر رضي
Jābir ag narrates that the Messenger of Allah
entered Makkah on the
day of the Conquest (of Makkah) wearing a black turban. (Muslim)
Commentary
The Messenger of Allah
mostly wore a white turban, however he wore a black turban
when in jihad because black conceals signs of dust, etc. Also it served as an indication that
Islam would not change just as black does not change, in contrast to other colours.
Islam has not restricted the wearing of a turban to that of any single colour, however if a
certain colour becomes the distinguishing factor of a particular misguided group or religion
in an area, then one should abstain from wearing that colour so that one does not resemble
them.
Hadith 785
وعليه عِمَامَةٌ
لَّهُ، قَالَ : كَأَنّي أَنْظُرُ إِلَى رسول الله ﴾
se
وعن أبي سعيد عمرو بن حُرَيْثِ
20 Abū Rimthah Rifā ah al-Taymī 4% hailed from the Taym tribe. He most likely accepted Islam after
the conquest of Makkah Mukarramah. He possessed great desire for jihad and used to supplicate, "O
Allah, grant me such a death which is envied by other Muslims." In the 44th year Hijrī, when the Muslim
army was in Kabul, he was in worship the entire night in Sajistan. In the morning, he fell asleep whilst
the rest of the army proceeded. The enemy found him alone and martyred him. A few ahadith have
been narrated from him, but scholars differ on the exact number.

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RIYĀD AL-ȘĀLIĶĪN
سَوْدَاءُ ، قَدْ أرْخَى طَرَفَيْهَا بَيْنَ كَثِفَيْهِ . رواه مسلم .
خَطَبَ النَّاسَ ، وَعَلَيْهِ عِمَامَةٌ سَوْدَاءُ .
وفي روايةٍ لَهُ : أَنَّ رسول الله
Abū Sa'id 'Amr ibn Hurayth21 % narrates: "It is as if I can see the Messenger
of Allāh
wearing a black turban with its two ends hanging between his
shoulders." (Muslim)
Another narration has: "The Messenger of Allah
delivered a sermon
while wearing a black turban."
Commentary
According to a narration of Muslim, this sermon was delivered on the pulpit on the day of
Jumu ah. This proves that the Messenger of Allah
wore a black turban on occasions besides
the conquest of Makkah.
Many ahādīth encourage the wearing of a turban. For example, "The turban is a matter of
honour for a believer." (Daylamī) "Wear the turban. It is a salient feature of Islam. It is the
differentiating factor between the Muslims and disbelievers." (Daylamī)
Hadith 786
في ثلاثةِ أَثْوَاب بيضٍ سَحُولِيَّةٍ مِنْ كُرْسُفٍ ،
وعن عائشة ظلها، قالت : كُفِّنَ رسول الله
لَيْسَ فِيهَا قَمِيصٌ وَلاَ عِمَامَةٌ. متفقٌ عَلَيْهِ .
((السَّحُولِيَّة)) بفتح السين وضمها وضم الحاء المهملتين: ثيابٌ تُنْسَبُ إِلَى سَحُول :
قَرْيَة بالْيَمنِ (( وَالْكُرْسُف )) : القُطْنُ .
'A'ishah ws narrates: "The Messenger of Allah
was enshrouded in three
white garments of Sahulī cotton. None of these garments was a shirt or a
turban." (Bukhārī, Muslim)
Commentary
Sahūlī cotton is attributed to the place of its origin, which is a place in Yemen. 'Allamah
‘Ainī
stated that during the era of the Messenger of Allah
, garments from Yemen
were popular among the Arabs. They were made from cotton and had red or green stripes.
21 Abū Sa'id 'Amr ibn Hurayth
was only twelve years of age at the demise of the Messenger of
Allāh
, and 18 ahādīth are narrated from him.

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RIYĀD AL-ȘĀLIĶĪN
It is preferable for men to be enshrouded in three garments, and it is best that they are
white, as the Messenger of Allah
commanded. See hadith 779, 780.
Hadith 787
ذات غَدَاةٍ ، وَعَلَيْهِ مِرْطٌ مَرَحَّلٌ مِنْ شَعرِ أسْوَد . رواه
وعنها ، قالت : خرج رسول الله
مسلم .
((المِرْط)) بكسر الميم: وَهُوَ كساءٌ وَ((المُرَخَّلُ)) بالحاء المهملة: هُوَ الَّذِي فِيهِ صورةٌ
رحال الإبل ، وهِيَ الأَْوَارُ .
'A'ishah 's narrates: "The Messenger of Allah
went out one morning
wearing a shawl woven from black fibres and which had images of saddle-
bags." (Muslim)
Commentary
This hadith shows the permissibility of wearing black woollen clothing. It is also permissible
to wear clothing with images of inanimate objects.
Hadīth 788
ذاتَ لَيْلَةٍ في مسير ، فَقَالَ لي
وعن المغيرة بن شُعْبَةَ عَلَّهُ، قَالَ : كُنْتُ مَعَ رسول الله
: ((أمَعَكَ مَاءٌ؟ )) قلتُ: نَعَمْ ، فَزَلَ عَنْ رَاحِلَتِهِ فَمَشَى حَتَّى تَوَارَى فِي سَوَادِ اللَّيْلِ ، ثُمَّ
جَاءَ فَأَفْرَغْتُ عَلَيْهِ مِنَ الإِدَاوَةِ ، فَغَسَلَ وَجْهَهُ وَعَلَيْهِ جُبَّةٌ مِنْ صُوفٍ ، فَلَمْ يَسْتَطِعْ أنْ يُخْرِجَ
ذِرَاعَيْهِ مِنْهَا حَتَّى أَخْرَجَهُمَا مِنْ أَسْفَلِ الْجُبَّةِ، فَغَسَلَ ذِرَاعَيْهِ وَمَسَحَ بِرَأْسِهِ، ثُمَّ أهْوَيْتُ لأَنْزَعَ
◌ُفَيْهِ ، فَقَالَ : ((دَعْهُمَا فَإنِّي أَدْخَلْتُهُمَا طَاهِرَتَيْنِ )) وَمَسَحَ عَلَيْهِمَا. متفقٌ عَلَيْهِ .
وفي رواية : وَعَلَيْهِ جُبَّةٌ شَامِيَّةٌ ضَيِّقَةُ الْكُمَّيْنِ .
وفي رواية : أنَّ هذِهِ القَضِيَّةَ كَانَتْ فِي غَزْوَةِ تَبُّوكَ .
Al-Mughīrah ibn Shu'bah
narrates: "I was with the Messenger of Allah
one night on a journey and he asked me: 'Do you have any water?' I
replied: 'Yes.' He dismounted from his camel and walked until he disappeared
into the darkness of the night. When he returned, I poured out some water
for him from a utensil and he washed his face. He was wearing a woollen
cloak and he could not get his forearms out of it, except by getting them
out from beneath the cloak. He then washed his forearms and passed his

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RIYĀD AL-ȘĀLIĶĪN
wet hands over his head. I then bent down to remove his leather socks,
but he said: 'Leave them because I wore them while in a state of wudū''
He then passed his wet hands over them." (Bukhārī, Muslim)
Another narration has: "He was wearing a Syrian cloak which had narrow
sleeves."
Another narration has that this was on the expedition of Tabūk.
Vocabulary and Definitions
The expedition of Tabuk, in the 9th year Hijrī, was the final expedition in which the Messenger
of Allah
physically took part.
Commentary
In the era of the Messenger of Allah
woollen clothing was regarded as a very simple form
of clothing because wool was very cheap and such clothing was thick and rough in texture.
That the Messenger of Allah
wore such clothing, proved his humility and simplicity.
Additional Points
v When relieving oneself in an open area, one should go as far as possible out of the sight
of others.
v It is permissible to accept help from someone while making wudū', but it is better not
to do so.
v It is permissible to make masah on leather socks instead of washing the feet, while
adhering to the conditions mentioned in the books of jurisprudence.
CHAPTER 118
باب استحباب القميص
Chapter on the desirability of wearing a qamīs
A qamīs refers to a long, loose fitting shirt with sleeves, and which reaches below the knees
and above the ankles.
Hadīth 789
الْقَمِيص . رواه أَبُو داود
عن أُمِّ سَلَمَة ◌ِه، قالت: كَانَ أحَبُّ الثَّابِ إِلَى رسول الله

169
RIYĀD AL-ȘĀLIĶĪN
والترمذي ، وقال : (( حديث حسن )) .
Umm Salamah ( narrates: "The garment which the Messenger of Allah
loved the most was the qamīs." (Abū Dāwūd, Tirmidhī)
Commentary
Although not very commonly worn during the era of the Messenger of Allah
, the qamīs
was still the most beloved garment to the Messenger of Allah
It was also worn by other
Messengers of Allah &, as the Qur'an mentions about the qamīs of Yusuf
'Allamah 'Iraqi As stated that it is more preferable to wear a qamīs and that the Messenger
was fond of it because it was more concealing for the body than other types of clothing.
Mulla 'Alī Qarī , stated that the qamis is more concealing, lighter on the body and projects
humility.
CHAPTER 119
باب صفة طول القميص والكم والإزار وطرف العمامة وتحريم إسبال شيء من ذلك على سبيل
الخيلاء وكراهته من غير خيلاء
Chapter on the length of the qamis, sleeves, pants and the end of the turban,
and the prohibition of wearing any of these below the ankles out of pride,
and the detestability of it when done without pride
Hadith 790
إِلَى الرُّسْغِ .
عن أسماءَ بنتِ يزيد الأنصاريَّةِ ﴿هَا ، قالت : كَانَ كُمُّ قَمِیص رسول الله
رواه أبو داود والترمذي ، وقال : (( حديث حسن )) .
Asmā' bint Yazīd al-Ansārīyyah ves narrates: "The sleeve of the Messenger
of Allah's
qamīș reached the wrist." (Abū Dāwūd, Tirmidhī)
Commentary
Mullā 'Alī Qarī , quoting 'Allamah Jazrī , said that it is Sunnah to have the sleeves up to
the wrist. However in the case of a robe or cloak, the sleeves may reach the fingertips, but
this is the maximum Sunnah length.

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RIYĀD AL-ȘĀLIĶĪN
Hadith 791
، قَالَ : ((مَنْ جَرَّ ثَوْبَهُ خُيَلاءَ لَمْ يَنْظُرِ اللهُ إِلَيْهِ يَوْمَ القِيَامَةِ
: أنّ النبيَّ
وعن ابن عمر ــ
)) فَقَالَ أَبُو بكر: يا رسول الله، إنَّ إزاري يَسْتَرْخِي إِلَّ أَنْ أَتَعَاهَدَهُ، فَقَالَ لَهُ رسول الله
: (( إِنَّكَ لَسْتَ مِمَّنْ يَفْعَلُهُ خُيَلاءَ )) رواه البخاري وروى مسلم بعضه.
Ibn 'Umar 4% narrates that the Messenger of Allah
said: "On the day
of Qiyamah, Allah will not look at a person who used to drag his garment
out of pride." Abu Bakr dog said: "O Messenger of Allah! My loin cloth drags
along unless I am extremely cautious in this regard." The Messenger of
Allāh
said to him: "You are not among those who do it out of pride."
(Bukhārī, and a part thereof by Muslim)
Commentary
Allowing one's garments to hang below one's ankles is prohibited and severe warnings have
been sounded for doing so. Allowing the garment to hang below the ankles is normally done
because of pride as narrated in hadith 796. Ibn Hajar « has also quoted a narration of Ibn
'Umar .
who said, "Abstain from dragging your loin cloth, because dragging the loin cloth
is due to pride." Ibn Hajar also quoted the statement of Ibn 'Arabi who said, "It is not
permissible for a man to allow his clothing to hang over his ankles and for him to claim, "I
do not do it out of pride." This claim will not be accepted. Such dragging of his garment is
a clear sign of his pride." (Fath al-Bārī)
Abū Bakr's
loin cloth would sometimes unintentionally hang below his ankles. The
Messenger's
warning worried him, but the Messenger
consoled him saying that he
was not doing it intentionally out of pride; it was a mistake for which he would not be
deprived of Allah's &s mercy on the day of Qiyamah. The Messenger
had the right to
exclude whom he liked from any of the commands or warnings he issued. This does not allow
any other person to claim that he is free of pride.
Hadith 792
، قَالَ : ((لا يَنْظُرُ اللهُ يَوْمَ القِيَامَةِ إِلَى مَنْ جَرَّ
وعن أبي هريرة ﴿هُ: أَنَّ رسول الله
إزاره بَطَراً )) متفقٌ عَلَيْهِ .
Abū Hurayrah
narrates that the Messenger of Allah§
said: "On the
day of Qiyamah, Allah & will not look at a person who used to drag his
loin cloth out of pride." (Bukhārī, Muslim)

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RIYĀD AL-ȘĀLIĶĪN
Vocabulary and Definitions
The phrase "out of pride" is referred to as an actual clause (qaid waqi'ī) and not a qualifying
clause (qaid ihtirāzī). This means that pride is the reason why a person normally wears his
garments below the ankles. For example, when Allah & has forbidden us from killing our
children due to fear of poverty, it does not mean that if one does not fear poverty, it will be
permissible to kill one's children. The meaning of the verse is that killing of one's children
is done due to fear of poverty. Similarly, dragging one's loin-cloth is because of pride. One
who claims that he is free from pride, his claim itself is an indication that he possesses pride.
Four reasons have been stated for this prohibition:
1. Wastage and extravagance.
2. There is similarity to the dressing of women. The Messenger
cursed those men who
wear clothing similar to that of women.
3. A garment which hangs below the ankles can easily become impure.
4. People will regard the person as being proud. (Fath al-Bārī)
Hadīth 793
، قَالَ : ((مَا أسْفَل مِنَ الكَعْبَيْنِ مِنَ الإِزْارِ فَفِي النار)) رواه البخاري .
وعنه ، عن النبيِّ
Abū Hurayrah 4% narrates that the Messenger of Allah
said: "Whatever
of the loin cloth is below the ankles shall be in the Hell-fire." (Bukhārī)
Commentary
Amongst the Arabs, wearing garments below the ankles was regarded as a sign of greatness.
The greater the status of a person, the lower his garments would be. This hadith warns
against this practice.
The clothing being in the fire means that the person wearing it will also be flung into the fire.
Hadith 794
، قَالَ: (( ثلاثةٌ لا يُكَلِّمُهُمُ اللهُ يَوْمَ القِيَامَةِ ، وَلاَ يَنْظُرُ
وعن أبي ذر طلقه ، عن النبيِّ
إِلَيْهِمْ ، وَلاَ يُزَكِّيهِمْ، وَلَهُمْ عَذَابٌ أَلِيمٌ)) قَالَ: فَقَرأها رسول الله ﴿ ثلاثَ مِرار ، قَالَ أَبُو
ذرِّ: خَابُوا وَخَسِرُوا! مَنْ هُمْ يَا رسول الله؟ قَالَ: ((المُسْبِلُ، وَالمَنَّنُ ، وَالمُنْفِقُ سِلْعَتَهُ
بِالحَلِفِ الکاذِبِ )) رواه مسلم .
وفي رواية لَهُ : ((المُسْبِلُ إِزَارَهُ)) .

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RIYĀD AL-ȘĀLIĶĪN
Abu Dharr &
narrates that the Messenger of Allah
said: "There are
three people that Allah & will not speak to, nor look at, nor purify on the
day of Qiyamah, and they will have a painful punishment." The Messenger
of Allah
repeated this three times. Abu Dharr dog said: "They are ruined
and destroyed. Who are they, O Messenger of Allah?" He replied: "One who
wears his garment below the ankles, one who boasts after doing favours
for people, and one who sells his goods by taking false oaths." (Muslim)
Another narration has: "One who wears his loin cloth below the ankles."
Vocabulary and Definitions
"Allah & will not speak to them" on the day of Qiyamah means that Allah &s will completely
turn away from them, or that He will speak to them with anger and fury.
He will not look at them means that He will not look at them with the gaze of mercy.
He will not purify them means that they will have to go through Hell-fire to cleanse themselves
of their sin before they can enter Paradise.
Commentary
The Messenger of Allah
repeated the warning three times in order to draw the attention
of the listeners to the severity of these actions and so that they would remember his words.
Four severe punishments are mentioned in this hadith for three groups of people. This
indicates that these three sins are major and completely prohibited.
Ibn Hajar
in Fath al-Bārī has mentioned three incidents, which prove that allowing
garments to hang below the ankles is unconditionally prohibited. One of these is quoted
here. A Șaļābī said, "O Messenger of Allah, my shins are withered." The Messenger of Allah
replied, "Allah &s has created everything most beautifully. O 'Amr, Allah des does not like
a person who allows his clothing to hang below his ankles." Ibn Hajar « thereafter writes,
"It is obvious that 'Amr did not do so because of pride. However the Messenger of Allah
still prohibited him as he would have done an action which resembles the proud, and people
would regard him as such." Abstaining from such actions which will cause people to suspect
a person of sin is necessary.
Hadith 795
وعن ابن عمر عنه، عن النبيِّ ◌ُ﴾، قَالَ: ((الإسْبَالُ في الإزار، وَالقَمِيصِ ، وَالعِمَامَةِ ،
مَنْ جَرَّ شَيْئاً خُيَلاءَ لَمْ يَنْظُرِ اللهِ إِلَيْهِ يَوْمَ القِيَامَةِ )) رواه أَبُو داود والنسائي بإسناد صحيح .

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RIYĀD AL-ȘĀLIĶĪN
Ibn 'Umar
narrates that the Messenger of Allah
said: "Allowing a
garment to hang below the ankles applies to a loin cloth, qamīs, and turban.
On the day of Qiyamah, Allah & will not look at a person who drags any
garment out of pride." (Abū Dāwūd, Nasa'ī)
Commentary
Wearing a garment which covers the ankles is prohibited with regard to all such clothing
which is worn from the top and hangs down. Thus, if the clothing is worn on the feet and
covers the ankles such as socks or leather socks then there is no harm. Also, the prohibition
applies when a person is walking and standing. If he is sitting or lying down and his ankles
are covered, there is no harm. (Badh al-Majhūd)
Hadith 796
وعن أَبِي جُرَيِّ جابر بن سُلَيْمِ ﴿هَ، قَالَ: رَأَيْتُ رَجُلاً يَصْدُرُ النَّاسُ عَنْ رَأْيِهِ ، لا يَقُولُ شَيْئاً
إِلَّ صَدَرُوا عَنْهُ، قُلْتُ: مَنْ هَذَا؟ قالوا: رسولُ اللهِ ﴿﴿ قُلْتُ: عَلَيْكَ السَّلامُ يَا رسول
الله - مرّتين - قَالَ: ((لاَ تَقُلْ: عَلَيْكَ السَّلامُ، عَلَيْكَ السَّلامُ تَحِيَّةُ المَوْتَى ، قُلْ : السَّلامُ
عَلَيْكَ )) قَالَ : قُلْتُ : أَنْتَ رسول اللهِ؟ قَالَ : ((أَنَا رسول الله الَّذِي إِذَا أصَابَكَ ضُرٍّ فَدَعَوْتَهُ
كَشَفَه عَنْكَ ، وَإِذَا أَصَابَكَ عَامُ سَنَّةٍ فَدَعَوْتَهُ أَنْتَهَا لَكَ ، وَإِذَا كُنْتَ بِأَرْضٍ قَفْرٍ أَوْ فَلاَةٍ فَضَلَّتْ
رَاحِلَتُكَ ، فَدَعَوْتَهُ رَدَّهَا عَلَيْكَ )) قَالَ: قُلْتُ: اعْهَدْ إِلَيَّ. قَالَ: (( لاَ تَسُبَّنَ أَحَداً )) قَالَ :
فَمَا سَبَيْتُ بَعْدَهُ حُرّاً ، وَلاَ عَبْداً ، وَلاَ بَعِيراً، وَلاَ شَاةً ، ((ولاَ تَحْقِرَنَّ مِنَ المَعْرُوفِ شَيْئاً،
وَأَنْ تُكَلِّمَ أخَاكَ وَأَنْتَ مُنْبَسِطٌ إِلَيْهِ وَجْهُكَ ، إِنَّ ذَلِكَ مِنَ المَعْرُوفِ ، وَارْفَعْ إِزَارَكَ إِلَى نِصْفِ
السَّاقِ ، فَإِنْ أَبَيْتَ فَإِلَى الكَعْبَيْنِ ، وَإِيَّكَ وَإِسْبَالَ الإِزَارِ فَإِنَّهَا مِنَ المخِيلَةِ . وَإِنَّ اللهَ لاَ يُحِبُّ
المَخِيلَةَ ؛ وَإِن امْرُؤٌ شَتَمَكَ وعَيَّرَكَ بِمَا يَعْلَمُ فِيكَ فَلاَ تُعَيِّرُهُ بِمَا تَعْلَمُ فِيهِ ، فَإِنَّمَا وَبَالُ ذَلِكَ عَلَيْهِ
)) رواه أَبُو داود والترمذي بإسناد صحيح ، وقال الترمذي : (( حديث حسن صحيح )) .
Abū Jurayy Jābir ibn Sulaym 4% narrates: "I saw a person who people
consulted, and they accepted his advice when he gave it. I asked: 'Who
is this?' They replied: "He is the Messenger of Allah
.' I said: 'On you
be peace, O Messenger of Allah,' twice. He said: 'Do not say, 'On you be
peace.' 'On you be peace' is the greeting of the dead. Instead, say: 'Peace be
upon you.' I asked: 'Are you the Messenger of Allah?' He replied: 'I am the
Messenger of that Allah who, if any harm afflicts you and you supplicate
to Him, He will remove it from you; if a year of famine afflicts you and you
supplicate to Him, He will cause the ground to sprout with plants; and if

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RIYĀD AL-ȘĀLIĶĪN
you are in a desert or barren land and you lose your conveyance, and you
supplicate to Him, He will return it to you.' I said: 'Advise me.' He said: 'Never
verbally abuse anyone.' - He said, 'Consequently, I never verbally abused
a free person, slave, a camel or a sheep.' - (He
said): 'Do not despise
any act of goodness. And speaking to your brother with a smiling face is
an act of goodness. Raise your loin cloth until the middle of your calves.
If you cannot do that, then at least until above your ankles, but beware
of lowering it below your ankles for that is because of pride and Allah des
does not like pride. If a person is abusive towards you or criticises you for
something which he knows about you, do not criticise him for that which
you know about him. By doing so, the evil consequences thereof will be
suffered by him." (Abū Dāwūd, At-Tirmidhī)
Commentary
This hadith clearly states that lowering the garment below the ankles is because of pride.
The best is to wear the loin-cloth until the middle of the calves because the objective is to
conceal the private parts and this is achieved by doing so.
During the days of ignorance, people would greet their deceased by mentioning their names
before greeting, reciting poetry, etc. In Islam, both the living and the deceased are greeted
with ◌َالسَّلامُ عَلَيْك, as the Messenger of Allah
would say while entering a cemetery.
السلام عليكم دار قوم مؤمنين
Additional Points
v One should avoid vulgar and abusive language.
v One should not criticise others merely to ridicule them. The Messenger of Allah
2% said,
"Whoever criticises his brother because of a sin will not pass away until he commits it
himself." (Ahmad)
Hadith 797
وعن أَبي هريرة ﴿لَّهُ، قَالَ: بينما رَجُلٌ يُصَلَّي مسبلٌ إِزَارَهُ، قَالَ لَهُ رسول اللـهِ حَ﴾: ((اذْهَبْ
فَتَوَضَّأ)) فَذَهَبَ فَتَوَضّأَ، ثُمَّ جَاءَ ، فَقَالَ: ((اذْهَبْ فَوَضّأ)) فَقَالَ لَهُ رَجُلٌ: يَا رسولَ اللهِ
، مَا لَكَ أمَرْتَهُ أَنْ يَتَوَضّأَ ثُمَّ سَكَتَّ عَنْهُ؟ قَالَ: ((إِنّهُ كَانَ يُصَلِّي وَهُوَ مُسْبِلٌ إِزَارَهُ، وَإِنَّ اللهَ
لاَ يَقْبَلُ صَلَةَ رَجُلٍ مُسْبلٍ )) رواه أَبُو داود بإسناد صحيح عَلَى شرط مسلم .
Abū Hurayrah 4)% narrates: "Once while a person was offering salah with
his loin cloth below his ankles, the Messenger of Allah
said to him: ‘Go

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RIYĀD AL-ȘĀLIĶĪN
and perform wudū'' He went, performed wudu' and returned. He
(again)
said: 'Go and perform wudū'' A person asked: 'O Messenger of Allah, why
do you order him to perform wudū' and then remain silent?' He replied:
'He was offering his salah with his loin cloth below his ankles, and Allāh
des does not accept the salah of a person whose loin cloth is below his
ankles." (Abū Dāwūd)
Commentary
The Messenger of Allah
commanded him to repeat his wudū' in order to expiate the sin
of him wearing his garment below his ankles. He was not commanded to repeat the salah
because the salah was not nullified; however, he would have been deprived of the benefits
of salah such as forgiveness of sins, purification of the heart, divine reward in the Hereafter,
etc. It was also possible that his wudu' had been performed incorrectly on the first occasion,
hence he was told to repeat it.
Hadith 798
وعن قيس بن بشر التَّغْلِيِّ ، قَالَ: أخْبَرَنِي أَبي - وكان جَلِيساً لأَبِي الدرداء - قَالَ : كَانَ
بِدمَشْقِ رَجُلٌ مِنْ أَصْحَابِ النَّبِّ :﴿ يقال لَهُ سهل بن الْحَنْظَلِيَّةِ، وَكَانَ رَجُلاً مُتَوَحِّداً قَلَّمَا
يُجَالِسُ النَّاسَ، إِنَّمَا هُوَ صَلاَةٌ ، فإذا فَرَغَ فَإِنَّمَا هُوَ تَسْبِيحٌ وَتَكْبِيرٌ حَتَّى يَأْتِي أَهْلَهُ ، فَمَرَّ بنا
وَنَحْنُ عِنْدَ أَبِ الدَّرداء ، فَقَالَ لَهُ أَبُو الدرداءِ : كَلِمَةً تَنْفَعُنَا وَلاَ تَضُرُّكَ . قَالَ : بَعَثَ رسول
سَرِيَّةً فَقَدِمَتْ ، فَجَاءَ رَجُلٌ مِنْهُمْ فَجَلَسَ في المَجْلِسِ الَّذِي يَجْلِسُ فِيهِ رَسُولُ الله
الله
، فَقَالَ لِرَجُلٍ إِلَى جَنْبِهِ : لَوْ رَأَيْتَنَا حِيْنَ التَّقَيْنَا نَحْنُ وَالعَدُوُّ ، فَحَمَلَ فُلانٌ وَطَعَنَ ، فَقَالَ
: خُذْهَا مِنِّي ، وَأَنَا الْغُلاَمُ الغِفَارِيُّ، كَيْفَ تَرَى فِي قَوْلِهِ؟ قَالَ : مَا أَرَاهُ إِلَّ قَدْ بَطَلَ أجْرُهُ .
فَسَمِعَ بِذلِكَ آخَرُ ، فَقَالَ: مَا أَرَى بِذلِكَ بَأساً، فَتَنَازَعَا حَتَّى سَمِعَ رسول الله ﴿ه، فَقَالَ:
(( سُبْحَانَ الله؟ لاَ بَأسَ أنْ يُؤْجَرَ وَيُحْمَدَ )) فَرَأَيْتُ أَبَا الدَّرْدَاءِ سُرَّ بِذلِكَ ، وَجَعَلَ يَرْفَعُ
رَأْسَهُ إِلَيْهِ ، وَيَقُولُ : أَأَنْتَ سَمِعْتَ ذَلِكَ مِنْ رَسُول اللـهِ ﴿؟ فيقول: نَعَمْ ، فما زال يُعِيدُ
عَلَيْهِ حَتَّى إنّي لَأَقُولُ لَيَبْرُكَنَّ عَلَى رُكْبَيْهِ ، قَالَ: فَمَرَّ بِنَا يَوْماً آخَرَ ، فَقَالَ لَهُ أَبُو الدَّرْداء:
كَلِمَةً تَنْفَعُنَا وَلاَ تَضُرُّكَ ، قَالَ: قَالَ لنا رسول الله ﴿: ((المُنْفِقُ عَلَى الخَيْلِ، كَالْبَاسِطِ يَدَهُ
بِالصَّدَقَةِ لاَ يَقْبِضُهَا ))، ثُمَّ مَرَّ بِنَا يَوماً آخَرَ ، فَقَالَ لَهُ أَبُو الدَّرْدَاءِ: كَلِمَةً تَنْفَعَنَا وَلاَ تَضُرُّكَ ،
قَالَ : قَالَ رسول الله ﴿: ((نِعْمَ الرَّجُلُ خُرَيْمٌ الأسَدِيُّ! لولا طُولُ جُمَّتِهِ وَإِسْبَالُ إِزَارِهِ!
)) فَبَلَغَ ذَلِكَ خُرَيْماً فَعَجَّلَ، فَأَخَذَ شَفْرَةً فَقَطَعَ بِهَا جُمَّتَهُ إِلَى أَذُنَّهِ ، وَرَفَعَ إزارَهُ إِلَى أَنْصَافٍ

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RIYĀD AL-ȘĀLIĶĪN
سَاقَيْهِ. ثُمَّ مَرَّ بِنَا يَوْماً آخَرَ فَقَالَ لَهُ أَبُو الدَّرْدَاءِ: كَلِمَةً تَنْفَعُنَا وَلاَ تَضُرُّكَ ، قَالَ : سَمِعْتُ
رسول الله ﴿، يقول: ((إِنَّكُمْ قَادِمُونَ عَلَى إخْوانِكُمْ، فَأَصْلِحُوا رِحَالِكُمْ، وَأَصْلِحُوا
لِبَاسَكُمْ حَتَّى تَكُونُوا كَأَنَّكُمْ شَامَةٌ فِي النَّاسِ ؛ فإِنَّ اللـه لاَ يُحِبُّ الفُحْشَ وَلاَ النَّفَخُّش)) رواه
أبو داود بإسنادٍ حسنٍ ، إِلاَ قيس بن بشر فاختلفوا في توثيقِهِ وَتَضْعِيفِهِ ، وَقَدْ روى لَهُ مسلم .
Qays ibn Bishr al-Taghlibī relates: "My father who was a companion of Abū
al-Darda' dog informed me that there was a man in Damascus who was from
among the Șahabah of the Messenger of Allah
and his name was Sahl
ibn al-Hanzalīyyah22. He led a solitary life and rarely mixed with people.
He would perform șalāh in abundance and after completing his salah, he
would recite tasbīh and takbir until he returned home. One day, we were
sitting with Abū al-Dardā'
's when he passed by us. Abu al-Darda'
said to him: 'Tell us something that will benefit us and will not cause any
harm to you.' He said: 'The Messenger of Allah
sent out a group on an
expedition and after some time it returned. A man from this group came
and sat in the gathering in which the Messenger of Allah
was seated.
He then said to the person sitting next to him: 'If only you had seen us
when we met the enemy face to face. A person picked up a spear, stabbed
someone with it and said: 'Take this from me, I am a Ghifarī youth.' What
do you have to say about his words? He replied: 'I think that he destroyed
his reward.' Another person heard this and said: 'I do not see any harm in
that.' They began arguing until the Messenger of Allah
heard them and
said: 'Glory be to Allah! There is nothing wrong with being both rewarded
and praised at the same time.' I noticed that Abu al-Darda' aos was delighted
with this. He raised his head towards the man and asked: 'Did you really
hear this from the Messenger of Allah
?' He replied: 'Yes.' He (Abu al-
Darda' (%) continued repeating this to him until I thought that he would
end up on his knees.'
'He (my father, Bishr) said: 'He passed by us on another day and Abu al-
Darda' d
, said to him: 'Tell us something that will benefit us and will not
cause any harm to you.' He said: 'The Messenger of Allah
said to us: 'A
22 Sahl ibn al-Hanzalīyyah
was the son of Rabi. His mother or great-grandmother's name was
Hanzalīyyah. He was from the Aws tribe and was amongst those Șahabah who took the pledge of Ridwan.
He was an ascetic and devoted to worship. He resided in Damascus, and passed away during the era
of Muāwiyā
's, leaving behind no children.

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person who spends on horses is like one who extends his hand to give in
charity and never withdraws it.'
'He passed by us on another day, and Abū al-Dardā'
said to him: 'Tell
us something that will benefit us and will not cause any harm to you.'
He said: 'The Messenger of Allah
said: 'What an excellent person is
Khuraym al-Asadīy! If only his hair was not so long and his loin cloth was
not below his ankles.' This statement reached Khuraym and without any
delay he took a scissor and cut his hair till his ear lobes, and raised his
loin cloth until the middle of his calves.'
'He passed by us on another day, and Abu al-Darda'
said to him: 'Tell
us something that will benefit us and will not cause any harm to you.' He
said: 'I heard the Messenger of Allah
saying (while returning from an
expedition): 'You are returning to your brothers, so groom your mounts and
neaten your garments until you appear like a beauty spot among people.
Surely Allāh & does not like (inadvertent) untidiness and being intentionally
untidy." (Abū Dāwūd)
Commentary
Khuraym al-Asadīy
was a Sahabī who had taken part in the Battle of Badr with his
brother, Saburah. The Messenger
employed a unique method of correcting him by first
praising him and then pointing out his weakness. The Sahabī was affected by the approach
and immediately rectified his wrongs.
Additional Points
v During times of war, a person can proclaim, "I am so-and-so," if his intention is to instil
fear in the hearts of the enemy, and not to boast. In one particular battle, the Messenger
himself said, "I am the son of 'Abdul Muttalib." (Bukhārī)
V
Three types of hair are mentioned in the ahadith: jummah (hair which reaches the
shoulder); limmah (hair which reaches between the ears and shoulder); and wafrah (hair
which reaches the ear lobes). This Sahabi's hair reached below his shoulders and this was
not liked by the Messenger of Allah
.
v It is permissible to mention the weakness of a person to his close friends who will convey
the message to him. This is not included in backbiting.
v A person should cleanse and beautify his body and clothing before meeting other Muslims.
His external appearance should be a source of comfort for them and not one of annoyance

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and irritation. This is not a form of boasting but is an expression of appreciation for the
bounties of Allah des.
The Șahabah showed tremendous enthusiasm for acquiring knowledge. Abū al-Dardā'
was amongst the eminent Şahabah and most knowledgeable, however he continued
acquiring knowledge from other Șahabah who were lower than him in status and
knowledge.
v Spending on horses which belong to the mujahidīn is a great virtue.
Hadith 799
وعن أبي سعيد الخدريِّ لُّهَ، قَالَ: قَالَ رسولُ اللهِ ﴾: ((إِزْرَةُ الْمُسْلِمِ إِلَى نِصْفِ السَّاقِ
، وَلاَ حَرَجَ - أَوْ لاَ جُنَاحَ - فِيمَا بَيْنَهُ وَبَيْنَ الكَعْبَيْنِ ، فَمَا كَانَ أسْفَلَ مِنَ الْكَعْبَيْنِ فَهُوَ فِي النَّارِ
، وَمَنْ جَرَّ إِزَارَهُ بَطَرَاً لَمْ يَنْظُرِ اللهُ إِلَيْهِ )) رواه أبو داود بإسنادٍ صحيحٍ .
Abū Sa'id al-Khudrī aog narrates that the Messenger of Allah
said: "The
loin cloth of a Muslim should be until the middle of his calves. There is
no harm - or nothing wrong - if it is between the calves and the ankles.
Anything below the ankles will be in the Hell-fire. Allah &'s will not look
at a person who drags his loin cloth (below his ankles)." (Abū Dāwūd)
Commentary
This hadith explains that it is best for a believer to allow his garment to hang midway between
his knees and ankles. He may wear it lower than this, however it should always be above
the ankles.
Hadith 800
وعن ابن عمر ظه، قَالَ: مررتُ عَلَى رسولِ اللهِ ﴿ه وفي إزَارِي استرخاءٌ، فَقَالَ: ((يَا
عَبَدَ اللهِ ، ارْفَعْ إِزَارَكَ )) فَرَفَعْتُهُ ثُمَّ قَالَ : ((زِدْ)) فَزِدْتُ ، فَمَا زِلْتُ أَتَحَرَّاهَا بَعْدُ . فَقَالَ
بَعْضُ القَوْمِ : إِلَى أينَ ؟ فَقَالَ : إِلَى أَنْصَافِ السَّاقَيْنِ . رواه مسلم
Ibn 'Umar
narrates: "I passed by the Messenger of Allah§
while my
loin cloth was hanging down. He said: 'O 'Abdullah! Raise your loin cloth.'
So I raised it. He said: 'Raise it some more.' So I raised it some more, and I
have been mindful of this ever since. Some people asked: 'How high should
the loin cloth be?' He said: 'Until the middle of the calves." (Muslim)

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RIYĀD AL-ȘĀLIĶĪN
Commentary
On another occasion, the Messenger of Allah
said to Ibn 'Umar wos, "Wear the loin-cloth
as the angels do." When asked how the angels wear it, the Messenger of Allah
said, "Until
the middle of the calves." (Majma' al-Zawaid)
Salamah ibn Akwa' de stated that 'Uthman 4
used to wear his loin cloth until the middle
of his calves, and he would say, "This was how my Master
used to wear his loin cloth."
(Shamāil)
Hadith 801
: (( مَنْ جَرَّ تَوْبَهُ خُيَلاءَ لَمْ يَنْظُرِ اللهُ إِلَيْهِ يَوْمَ القِيَامَةِ
وعنه ، قَالَ : قَالَ رسولُ الله
)) فَقَالَتْ أُمُّ سَلَمَةَ: فَكَيْفَ تَصْنَعُ النِّسَاءُ بِذُيُولِهِنَّ؟ قَالَ: (( يُرْخِينَ شِبْراً)) قالت: إِذَاً
تَنْكَشِفُ أَقْدَامُهُنَّ. قَالَ: ((فَيَرْخِينَهُ ذِرَاعاً لاَ يَزِدْنَ )) رواه أبو داود والترمذي ، وقال : ((
حديث حسن صحيح )) .
Ibn 'Umar
narrates that the Messenger of Allah
said: "On the day
of Qiyamah, Allah will not look at anyone who drags his garment out of
pride." Umm Salamah was asked: "What should the women do with the hem
of their garments?" He replied: "They should let it hang down one hand
span." She said: "Then their feet will be exposed." He said: "Then they should
let it hang by one forearm's length and not more." (Abū Dāwūd, Tirmidhī)
Commentary
The command to raise garments above the ankles is directed at men. Women are commanded
to conceal their ankles, according to the consensus of the scholars. It is not permissible for
women to allow their garments to be above their ankles, neither should they be more than
one arm's length below the ankles.
CHAPTER 120
باب استحباب ترك الترفع في اللباس تواضعاً
Chapter on the desirability of abstaining from elegant clothing out of
humility

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RIYĀD AL-ȘĀLIĶĪN
قَدْ سَبَقَ في بَابٍ فَضْل الجُوعِ وَخِشُونَةِ العَيْشِ جُمَلٌ تَتَعَلَّقُ بهذا الباب .
Aspects relevant to this chapter were mentioned in the chapter on the
virtue of hunger and living a simple life.
Hadith 802
وعن معاذ بن أنسٍ ﴿ه: أنَّ رسول الله ﴿ه، قَالَ: ((مَنْ تَرَكَ اللََّاسِ تَوَاضُعاً للِهِ، وَهُوَ
يَقْدِرُ عَلَيْهِ ، دَعَاهُ اللهُ يَوْمَ القِيَامَةِ عَلَى رُؤوسِ الخَلائِقِ حَتَّى يُخَيَِّهُ مِنْ أَيِّ حُلَلِ الإِيمَانِ شَاءَ
يَلْبَسُهَا )) رواه الترمذي ، وقال : (( حديث حسن )) .
Mu'adh ibn Anas&
narrates that the Messenger of Allah
said: "One
who abstains from elegant clothing out of humility before Allah &s despite
having the ability to do so, Allah & will summon him on the day of Qiyamah
before all the creation to give him the choice of wearing whichever garments
of īmān he desires." (Tirmidhī)
Vocabulary and Definitions
"Garments of īman," refer to the clothing of Paradise which will be granted to the believers.
Commentary
This hadith means that whoever abandons wearing exquisite and elegant clothing because of
the fear of Allah &s, deeming the attractions of this world as valueless, or in order to attain
high ranks in the Hereafter, Allah &s will reward him greatly. However, his abandoning of
fine clothing is subject to two conditions: it should be done in humility and not to be called
righteous; and one should be wealthy enough to afford such fine clothing. In other words,
it does not apply to a poor person.
In addition to his reward in Paradise, Allah &S will summon him before the entire creation
in order to honour him and acknowledge his distinction.
CHAPTER 121
باب استحباب التوسط في اللباس وَلا يقتصر عَلَى مَا يزري بِهِ لغير حاجة وَلاَ مقصود شرعي
Chapter on wearing average quality clothing and abstaining from wearing
such clothing which would be the subject of ridicule, without need or
purpose