Indexed OCR Text

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صلى الله narrated that he heard Allah's Messenger رضى الله عنه Sayyiduna Hudhayfah .4272
jule say, "Do not wear silk and do not wear brocade. And, do not drink from gold
and silver vessels and do not drink from such (gold and silver) plates and dishes (or
bowls). (This is because) they are for them (the disbelievers) in this world but you
will have them in the hereafter."1
COMMENTARY: The prohibition to wear silk does not apply to such as forms the hem on
other kinds of clothing and does not exceed a breadth of four fingers. It also does not apply
to such clothing in weaving which silk was used crosswise but yarn lengthwise. But, if yarn
forms the crosswise weaving and silk the lengthwise then such clothing is not allowed to
wear. During war, however, one is permitted to wear it. He too is allowed to don it who
has itching or is heavily infested with lice.
DISTRIBUTE FROM THE RIGHT SIDE
(٤٢٧٣) وَعَنْ آَنَسٍ قَالَ حُلِبَتْ لِرَسُولِ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ شَاكْ دَاجِنْ وَشِيْبَ لَبْنُهَا بِمَآءٍ مِنَ الِّْرِ الَّتِيْ
فِي دَارٍ آَنَّسٍ فَأُعطِىَّ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ الْقَدَعَ فَشَرِبَ وَعَلَى يَسَارِهِ أَبُوْبَكْرٍ وَعَنْ يَمِيْنِهِ اغْرَائِمٌ
فَقَالَ عُمَرُ أَعْطٍ أَبَابَكُرٍ يَارَسُوْلَ اللَّهِ فَأَعْظَى الْأَ عْرَائِّ الَّذِيُ عَنْ يَمِيْنِهِ ثُؤَّ قَالَ الْآَ يْمَنُ فَالْآَ يْمَنُ وَفِي رِوَايَةٍ
الْآَيْمَنُوْنَ الْأَيْمَنُوْنَ اَلَّافَتِهِنُؤْا- (متفق عليه)
4273. Sayyiduna Anas aus +, said that (when he visited their home one day). A
domestic sheep was milked for Allah's Messenger صلى الله عليه وسلم and its milk was
mixed with water from a well that was in the home of Anas s &+). Then Allah's
Messenger صلى الله عليه وسلم was presented a bowl (of it) and he drank some. On his left
was Abu Bakr رضى الله عنه and on his right a villager. Umar رضى الله عنه requested, "0
Messenger of Allah, give it to Abu Bakr us & >)," but he gave it to the villager who
was on his right. Then he said, "The one on the right. Then the one .on the right
(and soon)."
According to another version (he said): "Those on the right followed by those on
the right! Know, begin with those on the right; (They have precedence)"2
COMMENTARY: While Sayyiduna Anas s a +, narrated the hadith he did not use direct
speech to say 'the well in my house' but he said in the house of Anas. In Arabic grammer, it
is putting aside the explicit to let the subject be understood.
The direction was to let the person on the right have it followed by him who was on his
right and so till the last man, to the right. In this case the word (y) has a dummah on the
(3) but in some versions it has a fathah on the (s) to mean; 'I shall give to him who is on my
right. Then to the one on the right.' But, the second version with (syy) uphold the one
with a dummah on the (3).
It is mustahab (desirable) to give what is given first to one who is on the right side of the
giver if the one on the left is a senior.
This hadith is evidence of the prophet's yle ano periect justice and his recognizing the
1 Bukhari # 5633, Muslim # 4-2067.
2 Bukhari # 2352, Muslim # 125-2029.
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right of the rightful.
As for the submission of Sayyiduna Umar us al+), he merely wished to remind to Prophet
.رضى الله عنه of the presence of Sayyiduna Abu Bakr صلى الله عليه وسلم
(٤٢٧٤) وَعَنْ سَهْلٍ بُنِ سَعْدٍ قَالَ أُِ النَّبِىُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ بِقَدٌْ فَشَرِبَ مِنْهُ وَعَنْ يَمِيْنِهِ غُلَاهُ أَصْغَرُ
الْقَوْمِ وَالْأَشْيَاءُ عَنْ يَسَارِهِ فَقَالَ يَا غُلَامُ أَتَأُذُُّ أَنْ أُعْطِيَهُ الْأَشْيَاءَ فَقَالَ مَاكُنتُ لِأُؤْثِرَ بِفَضْلٍ مِنْكَ
آحَدًّا يَا رَسُولَ اللَّهِفَأَ عْطَاهُ إِيَّاهُ- (مُتَّفَقْ عَلَيْهِ وَحَدِيْتْ أَبٍ فَتَادَةَ سَتَذْكُرُ فِي بَابٍ الْمُعْجِزَاتِ إِنْ شَآءَ اللّهُ تَعَالى) -
4274. Sayyiduna Sahl ibn Sa'd narrated that a drink was presented to the Prophet
He drank from the cup. To his right was a lad, youngest of all people.صلى الله عليه وسلم
present there while the old men sat to his left. He asked the young boy (who was
Ibn Abbas) As a+), "O lad, do you permit that I give it to the Shaykhs (to my left
side)?' He said, "I shall not give preference to anyone (over me) in a favour from
you, O Messenger of Allah." So, he gave it to him alone.1
COMMENTARY: This case was different from the previous. There the man to the left of the
prophet Lylea do was known to him and to the right was a villager. In this case, the man
to the right was the young Ibn Abbas usano, and to the left were strangers, old man of the
Quraysh who had to be won over.
In the previous case, if the villager had been asked, he might have been embarrassed and
would have thought that he was being overlooked.
The jurists, hold that it is not allowed to give preference to anyone in religious affairs and
worship. A more clear picture in this regard is that preference in what is wajib (obligatory) is
forbidden. If it is given in any thing pertaining to merits or mustahab (desirable) things then
it is mukruh to do so. We may see in more explicitly in an example. Support a man has just
enough water with which only he may perform ablution. He gives that water to another
person and himself makes tayammum (dry ablution), and offers the salah (prayer). Or, he
has just so much of garments as he may cover his body, yet he gives that to another person
and himself offer salah (prayer) in the nude. This kind of sacrifice is not allowed. It is
forbidden This was sacrifice of one's rights in the wajib (obligatory) things. An example of
the same thing in the musthab or merits is that a man stands in the first row behind the
imam for the congregational salah (prayer). But, he surrenders his privileged place to
another and goes behind to the second row. This kind of sacrifice is makruh (disapproved).
However, in contrast, it is praiseworthy to make a sacrifice in worldly affairs.
As for some Sufis who are known to have made sacrifice in religious affairs, perhaps they
may have done that when overcome by ecstasy.
And the hadith of Abu Qatadah a+, is reproduced at number 5878, insha Allah Ta'alah.
1 Bukhari # 2358, Muslim # 127-2030, also in bringing of children in Islam by Sh Abdullah Nasih ul
waan, English translation Darul Isha'at Karachi p 116. The lad Ibn Abbas refused the sacrifice my
fortune (of your left overs).
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SECTION II
الفضل الثانی
EATING & DRINKING WHILE MOVING ABOUT & STANDING ALLOWED IN
ESSENCE
(٤٢٧٥) عَنِ ابنِ عُمَرَ قَالَ كُنَّا نَاكُلُ عَلَى عَهْدِ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ وَتَخْنُ أَمْشِئْ وَتَشْرَبُ وَنَخُنُ قِيَامُ
رَوَاهُ التِّرْ مِذِىُّ وَابْنُ مَاجَةَ وَالدَّارِمِىُّ وَقَالَ التِّزْمِذِىُّ هُذَا حَدِيْثُ حَسَنْ صَحِيْمٌ غَرِيُبْ-
صلى الله عليه ,said, "In the days of Allah's Messenger رضى الله عنه Sayyiduna Ibn Umar .4275
we ate while walking about and drank while standing."1
COMMENTARY: The ulama (Scholars) say that in principle it is permitted to eat while
walking and moving here and there. But, it is better to refrain from these things because it
is against etiquette. This has been stated earliest.
(٤٢٧٦) وَعَنْ عَمْرٍوِ بْنِ شُعَيْبٍ عَنْ آَيْهِ عَنْ جَدِّهِ قَالَ رَأَيْتُ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَشْرَبُ قَائِمًّا
وَقَاعِدًا-(رواه الترمذى)
4276. Sayyiduna Amr ibn Shu'ayb reported from his father who from his
grandfather that he said, "I did see Allah's Messenger صلى الله عليه وسلم drink both while
standing and sitting."2
COMMENTARY: Perhaps he did observe him drink while standing a couple of time. This
may have been to establish that it is allowed or may have been forced by circumstances.
Apart from that he always drank sitting.
DO NOT BREATH IN THE DRINKING CUP
(٤٢٧٧) وَعَنِ ابْنِ عَبَّاسِ قَالَ تَّى رَسُولُ اللهِ صَلَى اللهُ عَلَيْهِ وَسَلَّمَ آْ يَتَنَفَّسَ فِي الْإِنَاءِ آَوْ يُنْفَخَّ فِيهِ(رواه
ابوداود وابن ماجة)
4277. Sayyiduna Ibn Abbas رضى الله عنه said that Allah's Messenger صلى الله عليه وسلم forbade
breathing into a vessel (cup, bowl, etc.) or blowing into it.3
COMMENTARY: Breathing or blowing in a vessel will cause repulsion to another person.
It might also create a bad odour in the drink if the drinker's mouth smells. Besides,
breathing into a drink is what animals do.
Some authorities say that if the drink is hot, it must be put aside to cool down but not
blown into. If anything drop into it, then it must be removed with something but not one's
finger or by blowing it out.
DO NOT DRINK IN ONE GULP
(٤٢٧٨) وَعَنْهُ قَالَ قَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ لَا تَشْرَبُوْا وَاحِدًا كَشُرُبٍ الْبَعِيْرِ وَلكِنِ اشْرَبُوَا .
مَثْنِى وَثُلَاتَ وَسَنُّوْا إِذَا أَنْتُمْ شَرِبْتُمْ وَاحْمَدُوْا إِذَا انْتُمُ رَفَعْتُمُ - (رواه الترمذى)
1 Tirmidhi # 1880 (1887), Ibn Majah # 3301, Musnad Ahmad 2-12, Darami # 2125.
2 Tirmidhi # 1883 (1890).
3 Tirmidhi # 1888 (1895), Abu Dawud # 3228, Ibn Majah # 3428.

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صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Ibn Abbas .4278
said, "Do not drink in one gulp as the drinking of a camel, but drink in two or
three sips. Mention the name of Allah when you (begin to) drink (Saying (a)
bismillah) and praise him (saying (a Ji) al Hamdulillah) when you remove the
vessel (after drinking)."1
COMMENTARY: It is better to drink in three sips but if anyone drinks in two, that is the
minimum.
It is state in Ahya ul Uloom that, after the first sip,.one must say (addJI) (praise belongs to
Allah), after the second, (رب العلمين) (Lord of the worlds) and, after the third, (الرحمن الرحيم) (The
Beneficent, the Merciful). After finishing drink, this supplication is suggested:
الْحَمْدُ لِلَّهِ الَّذِى جَعَلَهُ عَذُّبًا فُرَاتًا بِرَحْمَتِهِ وَلَمْ يَجْعَلُهُ مِلْكًا أُجَاجًا بِذُّ نُوبِنَا.
(Praise belongs to Allah who made it sweet palatable with His mercy and did not
make it Saltish, bitter because of our sins),
REMOVING PARTICLES FROM DRINK
(٤٢٧٩) وَعَنْ أَبٍ سَعِيْدِ الْخُدُرَيِّ آَكَّ النَّبِيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ تَى عَنِ النَّفَخْ فِى الشَّرَابِ فَقَالَ رَجُلٌ
الْقَذَاةَ آَرَاهَا فِي الْإِنَاءِ قَالَ آَهْرِقْهَا قَالَ فَإِ لَا أَرُوَى مِنْ نَفْسٍ وَاحِدٍ قَالَ فَأَبِنِ الْقَدْعَّ فِيْتَ تُؤَّ تَنَفَّسَ.
(رواه الترمذى والدارمى)
صلی الله عليه وسلم narrated that the Prophet رضى الله عنه Sayyiduna Abu Sa'eed Khudri .4279
forbade blowing into a drink. A man submitted, "what (may I do) if I see dirt in the
vessel?" He said, "Pour them out" (by pouring out some of the water or any drink
from the top). He then asked (thinking that he could not pause for breath while
drinking). "I cannot quench my thirst without breathing (in between)." He said,
"Remove the cup from your mouth and take a breath."2
NOT FROM A CHIPPED PORTION
(٤٢٨٠) وَعَنْهُ قَالَ تَّى رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ عَنِ الشُّرْبِ مِنْ ثُلْمَةِ الْقَدْجِ وَلْ يَنْفَُّّ في
الشَّرَابِ- (رواه ابوداؤد)
صلى الله عليه وسلم said that Allah's Messenger رضى الله عنه Sayyiduna Abu Sa'eed Khudri .4280
forbade drinking from a cup (or any vessel) at the place that is chipped and (he also
forbade) blowing into a drink.3
COMMENTARY: This hadith does not forbid drinking from a broken vessel. But, it forbids
drinking from the point that is chipped (and putting it to the lips).
MAY DRINK FROM MOUTH OF SKIN SOMETIMES
(٤٢٨١) وَعَنُّ كَبْشَةَ قَالَ دَخَلَ عَلَّ رَسُولُ اللّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ فَشَرِبَ مِنْ فِ قِرُبَةٍ مُعَلَّقَةٍ قَائِمَّا فَقُمْتُ
1 Tirmidhi # 1885.
2 Tirmidhi # 1887 (1894), Darimi # 2121.
3 Abu Dawud # 3722, Musnad Ahmad 3-80.

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إِلَى فِيْهَا فَقَطَعْتُّه- رَوَاءُ التِّرِمِذِىُّ وَابْنُ مَاجَةً وَقَالَ التِّرِمِذِىُّ هُذَا حَدِيثٌ حَسَنٌ غَرِيُبْ صَحِيمٌ.
صلى الله عليه وسلم narrated that when Allah's Messenger رضى الله عنه Sayyiduna Kabshah .4281
visited her, he drank standing from the mouth of a water skin that was suspended
(from top). She went up to it and cut off that portion (where he had drunk).1
COMMENTARY: She cut off the portion to keep it as a relic of the Prophet صلى الله عليه وسلم . Or,
she did it out of respect that no one else's mouth may touch that place as Sayyidah Umm
.salamah had done and explained in her hadith رضى الله عنه
PROPHET صلى الله عليه وسلم LIKED COLD SWEET WATER
(٤٢٨٢) وَعَنِ الْزهْرِيِّ عَنْ عُرُوَةً عَنْ عَائِشَةً قَالتَ كَانَ أَحَبُّ الشَّرَابٍ إِلَى رَسُولِ اللُّهِ صَلَّى اللّهُ عَلَيْهِ
وَسَلَّمَ الْحُلُوُ الْبَّارِدُ (رَوَاءُ الْتِزْمِذِىُّ وَقَالَ وَالشَّحِيْعُ مَارُوِىَ عَنِ الزُّهُرِّ عَنِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ مُرْسَلًا).
4282. Sayyiduna zuhri & >, reported that from Sayyiduna Urwah al das, that
صلى الله عليه وسلم said, "The drink dearest to Allah's Messenger رضى الله عنهاا Sayyidah Ayshah
was a sweet cold drink."2
COMMENTARY: The Prophet صلى الله عليه وسلم like sweet drink be it water, milk or honey. This
is like in the two other traditions that say that he liked most milk and (according to the
other) he liked most honey.
This hadith in another version has been reported that by Sayyiduna Zuhri alds, without
naming Sayyidah Ayshah رضى الله عنها and not even Sayyiduna Urwah رحمه الله.Tirmidhi (# 1896
or 1803) says about it that it is more sound.
MILK IS BEST FOOD
(٤٢٨٣) وَعَنِ ابْنِ عَبَّاسِ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ إِذَا أَكَلَ أَحَدُ كُمْ طَعَا مَّا فَلُقُلُ اَللَّهُوَّ
بَارِكْ لَنَافِيْهِ وَأَطْعِمُنَا خَيْرٌ مِنْهُ وَإِذَاسُقِيَ لَبَنَّا فَلْقُلُ اللَّهُوَّ بَارِكَ لَنَافِيْهِ وَزِدُ نَامِنْهُ فَإِنَّهِ لَيْسَ شَىْءٌ مُجْزِئٌ مِنَ
الطَّعَامِ وَالشَّرَابِ إِلَّ اللَّبَنُّ - (رواه الترمذى وابوداؤد)
4283. Sayyiduna Ibn Abbas رضى الله عنه narrated that Allah's Messenger صلى الله عليه وسلم said
"When one of you eats food, let him pray:
اللَّهُؤَّ بَارِكْ لَنَافِيْهِ وَأَطْحِمْنَا خَيْرَّ مِنْهُ
(O Allah, bless us in it and give us food better then this).
And when he is given milk to drink, let him pray:
اللَّهُذَّ بَارِكَ لَنَافِيْهِ وَزِدُ نَامِنْهُ
(O Allah, bless us in it and give us more than this to drink)
There is nothing of food or drink that satisfies like milk. (So, he must not pray;
'give us better to drink)3
1 Tirmidhi # 1892 (1899), Ibn Majah # 3423, Musnad Ahmad 6-434.
.
2 Tirmidhi # 1895 (1902)
3 Tirmidhi # 3455, Abu Dawud # 3730.
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صلى الله عليه وسلم SWEET WATER FOR THE PROPHET
(٤٢٨٤) وَعَنْ عَائِشَةَ قَالَتْ كَانَ النَّبِىُّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يُسْتَعْذَبُ لَهُ الْمَآءُ مِنَ السُّقْيَّا قِيْلَ هِىَ عَيْنٌ بَيْنَهَا
وَبَيْنَ الْمَدِيْنَةِيَوْمَان- (رواه ابوداؤد)
صلى الله عليه said that water was brought for the prophet رضى الله عنهاا Sayyidah Ayshah .4284
wy from Suqya. It was the sweetest water. Some people said that it is a spring
between which and Madinah is two days' journey.1
SECTION III
اَفَضِلُ الثَّالِثُ
(٤٢٨٥) عَنِ ابْنِ عُمَرَاَّ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ مَنْ شَرِبَ فِى إِنَّآءِ ذَهَبٍ أَوْفِضَّةٍ أَوْ إِنَّآءٍ فِيْهِ شَىْءٌ مِنْ
ذَلِكَ فَإِنَّمَا تُجُرْ جِرُ فِي بَطْنِهِ نَارَ جَهَنَّمَ - (رواه الدارقطنى)
4285. Sayyiduna Ibn Umar صلى الله عليه وسلم narrated that the Prophet صلى اللهعليهوسلم said, "He
who drinks from a vessel of gold or silver, or a vessel made of something of that,
nothing but the fire of hell will bubble in his belly."2
COMMENTARY: A vessel made of something of that includes one whose spikes or pins are
of gold or silver. Nawawi als, said that if they are tiny and not more than the necessary
number then they are neither forbidden nor makruh (disapproved). If they are in excess or
large then the vessels are forbidden.
The Hanafis say, however, that it is allowed to use such vessels for drinking that have nails,
spikes, pins etc, of gold or silver provided there is no gold or silver where the lips are placed.
CHAPTER - V
NAQI' & NABIDH OF DIFFERENT KINDS
بَابُ التَّقِيْعِ وَالْأَنْبِذَةِ
The prophet used to drink naqi and nabidh. Both of these are of the kind of sweet drinks.
Naqi is made by soaking grapes or dates in water without boiling them. This turns the
water to be sweet. It becomes a palatable drink that benefits the body.
Naqi made from dates improves digestion. Naqi from grapes cools drown the body
temperature.
Nabidh is made in the same may except that the dates or grapes are left in water for some
time so that a little sharpness and pungency is created and there is some change in it but
not so much as to cause intoxication. However, that kind of nabidh is intoxicates is
forbidden. That is why Allah's Messenger صلى الله عليه وسلم did not drink the nabidh that had
been stored for more than three days. We shall read bout it shortly.
Naqi gives strength to the body and preserves normal health.
Nabidh is made from things other than grapes and dates too. It is stated in Nihayah that
nabidh is made from dates, grapes honey, wheat barley, etc.
The compiler of Mishkat has used the plural form of nabidh in the heading - (aiyi). The
1 Abu Dawud # 3735, Musnad Ahmad 6-100.
2 Bukhari # 1 (Taharah).
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word (ai) anbadhah is the plural of nabidh (.). This is done to indicate its many kinds
and forms.
SECTION I
الفَضلُ الآول
رضى الله عنه THE BOWL OF ANAS
(٤٢٨٦) عَنْ آَنَسٍ قَالَ لَقَدُ سَقَيْتُ رَسُولَ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ بِقَدْ حِيْ هِذَا الشَّرَابَ كُلَّهُ اَلْعَسْلَ وَالنَّبِيْذَ
وَالْمَآءَ وَاللََّنَّ - (رواه مسلم)
صلى الله عليه said, "Indeed, I have served Allah's Messenger رضى الله عنه Sayyiduna Anas .4286
, in this, my cup all kinds of drink: honey, nabidh, water and milk."1
COMMENTARY: Nasr رحمه الله the son of Anas رضى الله عنه had bought the cup from his
inheritance at eight hundred thousand dirhams. Bukhari ales, later saw it in Busrah and it
was his great good fortune that he was honoured to drink water in this cup.
صلى الله عليه وسلم NABIDH FOR THE PROPHET
(٤٢٨٧) وَعَنْ عَائِشَةَ قَالَتْ كُنَّا تَبْيِذُ لِرَسُوْلِ اللهِ صَلَّى اللّهُ عَلَيْهِ وَسَلَّمَ فِى سِقَاءٍ يُؤْكَأُ أَعْلَاهُ وَلَهُ عَزُلَاءُ تَنْبِذُهُ
غُدُوَةٌ فَيَشْرَبُ عِشَآءٍ وَتَنْبِذُهُ عِشَاءٍ فَيَشْرَبُهُ غُدُوَةٌ- (رواه مسلم)
4287. Sayyidah Ayshah me a +, said, "We used to prepare nabidh for Allah's
Messenger صلى الله عليه وسلم in a water skin that was fastened at the top and had a mouth
(lower down). We would put dates (or such ingredients) in the morning into it) and
he drank in the evening. Then we would put dates (etc.) in the night and he drank
in the morning."2
COMMENTARY: The water skin had an opening on its top that was fastened and a mouth
at the bottom.
The narrative that say that dates were soaked for a day and a night - or even three days
and there nights - concerned the days of winter.
(٤٢٨٨) وَعَنِ ابْنِ عَبَّاسٍ قَالَ كَانَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَنْبَذُلُهُ آوَّلَ اللَّيْلِ فَيَشْرَبُهُ إِذَا أَصْبَحَّ
يَوْمَّهُ ذَلِكَ اللَّيْلَةُ الَّتِى تَجِىُّ وَالْغَدَوَةَ اللَّيْلَةَ الْأُخْرُىُ وَ الْغَدَ إِلَى الْعَصْرِ فَإِنْ بَقِيَ شَىْءٌ سَفَّاهُ الْخَادِمَ آَوْ
أَمَرَ بِهِ فَصُبَّ- (رواه مسلم)
4288. Sayyiduna Ibn Abbas رضى الله عنه said that the nabidh that was prepared for
Allah's Messenger صلى الله عليه وسلم in the beginning of the night (by soaking dates), he
would drink from it in the morning and the night following, the next day and the
next night, and again the next (meaning third) day up to asr. If there still remained
something, he gave it to the servant to drink or had it poured out.3
COMMENTARY: On the third day, the preparation became somewhat strong, so the
prophet صلى الله عليه وسلم did not drink it himself. If it turned into an intoxicant then he had it
1 Muslim # 89. 2008.
2 Muslim # 85-2005.
3 Muslim # 79-2004.

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thrown out and did not allow anyone to drink it.
Mazhar said that the master may eat from the top and give the remaining food to the
servant or slave.
(٤٢٨٩) وَعَنْ جَابِرٍ قَالَ كَاتَ يَنُبُّذُ لِرَسُولِ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ فِي سِقَاءٍ فَإِذَا لَمْ تَجِدُ وَاسِقَاءٌ يُنْبَذُّ لَهُ فِيْ
تَوْدٍ مِنْحِجَارٍ-(رواه مسلم)
4289. Sayyiduna Jabir we àn+, said that nabidh was prepared for Allah's Messenger
in a water skin, but when they did not find a water skin, they prepared it صلى الله عليه وسلم
for him in a stone vessel.1
VESSELS THAT MAY NOT BE USED FOR NABIDH
(٤٢٩٠) وَعَنِ ابْنِ عُمَرَ أَكَّ رَسُولَ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ تَى عَنِ الدُّتَّاءِ وَالْحُنْتَمِ وَالْمُزَقَّتِ وَالنَّقِيْرِ
وَأَمَرَ أَنْ يُّنْبَذَ فِي أَسْقِيَةِ الْأَدَمِ- (رواه مسلم)
4290. Sayyiduna Ibn Umar رضى الله عنه said, "Allah's Messenger صلى الله عليه وسلم forbade the use
of pumpkins (as containers), vessels smeared with pitch and hollow stumps (to prepare
nabidh) but gave instructions that nabidh should be prepared in water-skins.2
COMMENTARY: The prophet صلى الله عليه وسلم had forbidden preparation of nabidh in these
containers in early Islam. The reason was the assumption that they would hasten the
quality of intoxication of nabidh without anyone knowing it. When the people were well
aware of the prohibition of intoxication, it was allowed to use these vessels as the next
hadith (# 4291) tells us. We have also seen this in detail in the Book of faith.
PREVIOUS COMMAND WITHDRAWN
(٤٢٩١) وَعَنُّ بُرَيْدَةَ ◌ََّ رَسُولَ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ تَيْتُكُمْ عَنِ الظُّرُوْفِ فَإِّ ظَرْفًا لَا يُحِلَّ
شَيْنَا وَلَا يُحُرِّمُهُ وَكُلُّ مُسْكِرٍ حَرَامْ وَفِيْ رِوَايَةٍ قَالَ تَيْئُكُمْ عَنِ الْأَشْرِبَةِ إِلَّ فِي تُرُوْفِ الْآَدَمِ فَاشْرَبُوْا فِى
كُلِّ وِعَاءٍ غَيْرَ آَنْ لَا تَشْرَبُوْا مُسْكِرًا-(رواه مسلم)
4291. Sayyiduna Buraydah رضى الله عنه narrated that Allah's Messenger صلى الله عليه وسلم said,
"I had forbidden you (to prepare nabidh in) certain vessels. (you had presumed that
permissibility or disallowance depends on vessels and containers but it is not so.)
No vessel makes anything lawful or unlawful, but every intoxicant is unlawful." (It
does not matter in what container it is kept.)
According to another version: (He said,) 'I had forbidden you (to prepare and drink
nabidh from) certain vessels but not drinks from water skins. But now you may
drink from water skins. But now you may drink from any kind of vessel, yet do not
drink any intoxicant."3
1 Muslim # 62-1999.
2 Muslim # 46. 1997.
3 Muslim # 65-977.

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SECTION II
EVERY INTOXICANT BY WHICHEVER NAME IS FORBIDDEN
الفضلُ الغَانِى
(٤٢٩٢) عَنْ آتِيْ مَالِكِ الَّأَ شْعَرِيٌّ أَنَّهُ سَمِعَ رَسُولَ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يَقُوُلُ لَيَشْرَ بَنَّ نَاسْ مِنْ أُمَّتِى
الْتُمْرَ يُسَنُّؤُنَا بِغَيْرٍإِسْمِھا۔(رواه ابوداود وابن ماجة)
4292. Sayyiduna Abu Maalik Ash'ari رضى الله عنه narrated that he heard Allah's
Messenger صلى الله عليه وسلم say, "Surely, (a time will come when) some people of my
ummah will drink wine but call it by a name other than its name (wine)."1
COMMENTARY: People with a perverse mind will use different interpretations and take
cover behind names. For instance, nabidh is permitted or sweet water prepared with honey
is permitted but they will turn them into an intoxicant and convince themselves that they
are not forbidden because grapes and dates are not used to prepare them. But, they deceive
themselves and will be punished for consuming wine.
There will be those too who will drink wine but give it a different name. they will try to
fool people, for the real thing is not the name but that which is named.2
الهد
إِنْ هِىَ إِلَّ أَسْمَاءٌ
{These are nothing but name which you have devised ... for which Allah has sent
down no authority. They follow nothing but conjecture and what their own souls
desire !.... } (53: 23)
.سُلُظنٍ
امجادِلُۇتنى
{Dispute you with me over names which you have advised - you and you fathers -
without authority from Allah} (7: 71)
There are other examples too, some of a lighter nature in 12: 40, 13: 33, 17: 73 (for
example).
SECTION III
الفَصلُ الثَّالِثُ
(٤٢٩٣) عَنْ عَبْدِ اللّهِ بُنِ ابٍ أَوْفَى قَالَ تَى رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ عَنْ نِيُذِ الْجُرِّ الْآَ خْضَرِ قُلْتُ
آَنَشْرَبُ فِی اُلَا بُیَضِ قَالَ لَا - (رواه البخارى)
صلى الله said that Allah's Messenger رضى الله عنه Sayyiduna Abdullah ibn Abu Awfa .4293
jule forbade nabidh prepared in green jars. He asked, "May we drink it from the
white jars?" He said, "No!"3
COMMENTARY: The green jars were mentioned only by a coincidence. Actually, this
colour jar was more commonly used for nabidh. So, colour was immaterial. The command
was to abstain from nabidh made in any jar.
However, as we have seen previously, this command is abrogated.
1 Abu Dawud # 3688, Ibn Majah # 4020, Musnad Ahmad # 5-342.
2 It is worth citing the verse 23 of surah An Najm and 71 of Al-Araf about deceiving oneself with name.
3 Bukhari # 5596, Musnad Ahmad 4-353.

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CHAPTER - VI
COVERING VESSELS AND OTHER THINGS
بَابُ تَغْطِيَةِالْأَوَانِى وَغَيْرِهَا
The hadith narrated in this chapter are about things to be done before going to sleep in the
night, like covering vessels, shutting doors, extinguishing lights, and such other things.
SECTION I
الفَضل الأوَّلْ
THINGS TO DO WHEN IT IS MIGHT FALL
(٤٢٩٤-٤٢٩٥-٤٢٩٦-٤٢٩٧-٤٢٩٨) عَنْ جَابِرٍ قَالَ قَالَ رَسُولُ اللهِ صَلَّى اللّهُ عَلَيْهِ وَسَلَّمَ إِذَا كَانَ جُنُمُ اللَّيْلِ
أَوْ أَفْسَبْتُمْ فَكُفُّوْا صِبْيَتَكُمْ فَإِّ الشَّيْظِنَ يَنْتَشِرُ حِيْنَئِذٍ فَإِذَا ذَهَبَ سَاعَةٌ مِنَ اللَّيْلِ فَخَلُّؤُهُمْ وَأَظْلِقُوا
الْأَ بْوَابَ وَاذْكُرُ واسْمَ اللَّهِ فَإِكَّ الشَّيْطِنَ لَا يَفْتَعُ بَابًا مُغُلَقًّا وَأَوْكَوْاِقِرَبَكُمْ وَاذْكُرُوا اسْمَ اللَّهِ وَخَيِّرُوا
انِيَتَكُمْ وَاذْكُرُوا أُسَمَ اللّهِ وَلَوْ أَنْ تَفْرِضُوْا عَلَيْهِ شَيْئًا وَأَطْفِؤا مَصَابِيُحَكُمُ - (مُتَّفَقْ عَلَيْهِ)وَفِى رِوَآيَةٍ
لِلْبُخَارِيِّ قَالَ خَيِّرُوا لَأُنِيَةَّ وَأَوْكُوُا الْأَسْقِيَةَ وَآَجِيْفُوا الْأَبْوَابَ وَاكْفِتُوا صِبْيَانَكُمْ عِنْدَ الْتَّسَاءِ فَإِّ
لِلْجِنِّ إِنْتِقَارًا وَخَطْفَةٌ وَأَطْفِؤا الْمَصَابِيْمَ عِنْدَ الزُّقَادِ فَإِنَّ الْقُوَيْسِقَةَّ رُبَّمَا اِجْتَتِ الْفَتِيْلَةَ فَاحْرَقَتُ
أَهْلَ الْبَيِيتِ وَفِى رِوَايَةٍ لِمُسْلِمٍ قَالَ غَتُلُوا الْإِنَاءَ وَأَوْكُوا السِّقَاءَ وَأَغْلِقُوا الْأَبْوَابَ وَأَظْفِقُ السِّرَاءَ فَإِّ
الشَّيْطَانَ لَا يَجِلُّ سِقَّاءٌ وَلَا يَقْتَمُ بَابًا وَلَا يَكْثِّفُ إِنَّاءٍ فَإِنْ لَمْ يَجِدُ أَحَدُكُمْ إِلَّ أَنْ يُعُرِضَ عَلى إِنَائِم
◌ُوْدًّا وَيَذْكُرُ واسْمَ اللَّهِ فَلْيُفْعَلُ فَإِنَّ الْقُوَيْسِقَةَّ تُضْرِمُ عَلَى أَهْلِ الْبَيْتِ بَيْتَهُمُ وَفِيْ رِوَايَةٍ لَّهُ قَالَ لَّا
تُرْسِلُوا فَوَاشِيَّكُمْ وَصِيْيَانَكُمْ إِذَا غَابَتِ الشَّمْسُ حَتَّى تَذْهَبَ مَحْمَةُ الْعِشَاءِ فَإِنَّ الشَّيْطَانَ يُبْعَثُ إِذَا
غَابَتِ الشَّمْسُ حَتَّى تَذْهَبَ فَحْمَةُ الْعِشَاءِ وَفِي رِوَايَةٍ لَه قَالَ غَتُوا الْإِنَاءَ وَأَوْكُوا السِّقَاءَ فَإَِّ فِ السّنّةِ
لَيْلَةً يَنْزِلُ فِيْهَا وَبَاءِ لَا يَهُرَّ بِإِنَّاٍ لَيْسَ عَلَيْهِ خِطَاءٍ أَوْسِقاًٍ لَيْسَ عَلَيْهِ وَكَاءٍ إِلَّ نَزَلَ فِيْهِ مِنْ ذَلِكَ الْوَبَاءٍ.
4294. Sayyiduna Jabir رضى الله عنه narrated that Allah's Messenger صلى الله عليه وسلم said,
"When darkness of the night spreads - or when it is evening - keep your children
indoors because the devil (or jinn) is all around when a little (or an hour) of the
night passes, leave them alone (to themselves), mention the name of Allah
(bismillah) and shut the doors, because the devil will not open any door that is shut
(after mentioning the name of Allah). And, mention the name of Allah and fasten
your water skins. And, mention the name of Allah and cover up your vessels, even
putting something on them (crosswise if there is nothing to cover the full opening,
even a piece of stick). And extinguish your lamps."1
4295. He said, "Cover up the vessels, fasten the water skins, shut the doors and
detain your children in the evening because the jinns are all around and (may) take
1 Bukhari # 3280, Muslim # 97. 2012.

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them away, and extinguish the lamp because a mouse often (or sometimes) drags a
wick and burns the people of the house."1
4296. He said, "Cover up the vessel, fasten the water skin, shut the doors and
extinguish the lamp, because the devil does not unfasten a water skin, open a door
or uncover a vessel (if the name of Allah is mentioned). If any of you cannot find
but a piece of stick, he may put it across over his vessel, mentioning the name of
Allah, (and he may extinguish the lamp) for a mouse may set a house on fire (by,
dragging a wick) over its people."2
4297. He said, "Do not send your animals and children out when the sun sets till the
intense darkness of the night has passed, because the devil is sent out when the sun
sets till the intense darkness of the night has passed."3
4298. He said, "cover up the vessel, and fasten the water skin, because there is a
night in the year when pestilence comes down. It does not go by an uncovered
vessel or an unfastened water skin without some of that pestilence entering it."4
COMMENTARY: In the fist version, these things may be done with the onset of night, or, in
the evening, the children may be detained indoors and the other things as night begins.
These versions may differ in wording but they can be easily reconciled by interpretation.
·
As for devils picking up children, this is a fact and is borne out by experience; though there
are rare cases of it. They also cause the children to lose their senses.
The jinns and the devils are alike. The rebellious jinns are devilish.
The word (d) (fahmah) translated as intense darkness (Arabic English dictionary,
wortabet) is the initial part between maghrib and isha. From isha to morning is (At ... e)
(as'asah). See the Quran (surah at-takwir, 81: 17).
These commands are not wajib (obligatory) to observe. They are a guidance and, at most mustahab
(desirable) to follow.
Nawawi al, said that these are a set of manners and etiquette. The best teaching is to
mention Allah's name at every action. This is a protection from every trial and mischief. It
is a very easy way to get safety and protection.
CARRY A VESSEL WITH COVER ON IT IF FOOD IS INSIDE
(٤٢٩٩) وَعَنْهُ قَالَ جَآءَ أَبُوُ حُمَيْدٍ رَجُلْ مِنَّ الْأَنْصَارِ مِنَ النَّقِيْعِ بِإِنِاْءٍ مِنْ لَبَنٍ إِلىَ الَّبِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ
فَقَالَ النَّبِىُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ اَلََّخَقَّرْتَهُ وَلَوْ اَلْ تَعْرِضَ عَلَيْهِ مُوْدًا - (متفق عليه)
4299. Sayyiduna Jabir رضى الله عنه narrated that Abu Humayd رضى الله عنه one of the ansar,
came from Naqi with a vessel containing milk for the Prophet صلى الله عليه وسلم. The
Prophet ,le ano asked him, 'why did you not cover it up, even with a piece of
wood across its top?"5
1 Bukhari # 3316.
2 Muslim # 96. 2012.
3 Muslim # 98. 2013.
+ Muslim # 99. 2014.
5 Bukhari # 5605, Muslim # 95-2011.
.

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EXTINGUISH FIRE BEFORE SLEEPING
(٤٣٠٠) وَعَنِ ابْنِ عُمَرَ عَنِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ لَا تَتْرُكُوا النَّارِ فِ يُوْتَكُمُ حِيْنَ تَنَامُوُنَ۔
(متفق عليه)
4300. Sayyiduna Ibn Umar رضى الله عنه narrated that the Prophet صلى اللهعليه وسلم said, "when
you prepare to sleep, do not leave a fire burning in your houses.1
COMMENTARY: The fire that must be put off is the one that is likely to spread and burn the
house. But, the fire in a Lenten that is suspended and not likely to break out may not be
extinguished. So, the command does not apply to such things as are not likely to spread fire.
Shaykh Abdul Haq Dahlawi al das, said that even a stove and a fire place may be left
burning if they are safe.
(٤٣٠١) وَعَنْ آَبٍ مُؤْسِى قَالَ اخْتَرَقَ بَيْتْ بِالْمَدِيْنَةِ عَلَى أَهْلِهِ مِنَ اللَّيْلِ فَحُدِّثَ بِشَأْنِهِ النَّبِىُّ صَلَّى اللهُ عَلَيْهِ
وَسَلَّمَ قَالَ إِثَّ هذِهِ النَّارَ إِنَّمَاهِىَ عَدُوْ لَّكُمْ فَإِذَ اذِمْتُمْ فَأَظْفِؤُهَا عَنْكُمُ - (متفق عليه)
4301. Sayyiduna Abu Musa us al», narrated that a house in Madinah caught fire
during the night and tumbled over its dwellers. The Prophet صلى الله عليه وسلم was
informed of it and he said, "This fire is nothing but an enemy to you So when you
prepare to sleep, extinguish it (and preserve yourselves from its rage)"2
SECTION II
.
الفَضلُ الثَّانِىّ
ON HEARING DOGS BARK & DONKEYS BRAY
(٤٣٠٢) وَعَنْ جَابِرٍ قَالَ سَمِعْتُ رَسُولَ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يَقُولُ إِذَا سَمِعْتُمْ بُنَاءَ الْكِلَابٍ وَثْقَ
الْخُمِيْرِ مِنَّ اللَّيْلِ فَتَعَوَّذُوْا بِاللّهِ مِنَّ الشَّيْظِنِ الرَّجِيْمِ فَإِنَُّنَّ يَرَيْنَ مَالَا تَرَوْنَ وَأَقِلُوا الْخُرُوْبَ إِذَا هَدَاتٍ
الْأَرْجُلُ فَإِنَّ اللّهَ عَزَّوَجَلَّ يَبْثَ مِنْ خَلْقِهِ فِي لَيْلَةٍ مَا يَشَاءُ وَأَجِيْقُوا الْأَبْوَابَ وَاذْكُرُوا اسْمَ اللَّهِ عَلَيْهِ
فَإِنَّ الشَّيْطَانَ لَا يَفْتَُّ بَابًّا إِذَا أُجِيْفَ وَذُكِرَ اسْمُ اللَّهِ عَلَيْهِ وَغُتُّلُوا الْجِرَارَ وَاكُفِتُوا الْأَ نِيَةَّ وَأَوْكُوا
الْقِرَبَ - (رواه فى شرح لسنة)
4302. Sayyiduna Jabir As an+, narrated that he heard Allah's Messenger say, "When
you hear the barking of dogs and the braying of the donkeys at night, seek refuge
in Allah from the accursed devil because they see what you do not see (meaning,
the devil and his offspring). And reduce your coming out (of Your house) when
people outside are scarce because Allah who is Mighty and Glorious, scatters about
at night such of His creatures as He wills (like the jinns, devils and harmful
animals). And, shut the doors and mention the name of Allah while doing it), for,
the devil will not open a door that has been shut while the name of Allah is
mentioned. And, cover up the vessels (that contain food or drink). Invert (those)
1 Bukhari # 1293, Muslim # 100. 2015.
2 Bukhari # 2694, Muslim # 101-2016.
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vessels (that contain nothing). And fasten the mouths of water-skins."1
EXTINGUISH LAMPS AT NIGHT LEST A MOUSE MAKE MISCHIEF
(٤٣٠٣) وَعَنِ ابْنِ عَبَّاسِ قَالَ جَآءَتُ فَارَةٌ تَجُّ الْفَتِيْلَةَ فَأَلْقَتْهَا بَيْنَ يَدَىُ رَسُولِ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ عَلَى
الْخُمْرَةِ الَّتِيْ كَانَ قَاعِدًا عَلَيْهَا فَأَحْرَقَتْ مِنْهَا مِثْلٍ مَوْضِعِ الدِّرُهَمِ فَقَالَ إِذَا زِمْتُمُ فَأَظْفِوًا سُرُجَكُمُ
فَإِبّ الشَّيْطَاكَ يَدُلُّ مِثْلَ هَذِهٍ عَلى هَذِهِ فَيُحْرِ قَكُمُ- (رواه ابوداود)
4303. Sayyiduna Ibn Abbas ws à +, narrated that a mouse dragged a wick and
dropped it in front of Allah's Messenger , lean on the mat on which he was
sitting so it burned it through the like the size of a dirham. (on seeing that) he said, .
"when you are about to sleep, put off your lanterns, because the devil leads one like
this to this thing and it puts you on fire."2
COMMENTARY: There is no third section in this chapter but it is not declared by the
compiler of the mishkat. The reason for not declaring it is as we did explain earlier in the
chapter III heading before the chapter 'on drinks'.
1 Sharh us Sunnah (Holy Prophet's practice) 11-392, Abu Dawud # 5703, Musnad Ahmad 3-306.
2 Abu Dawud # 3060.

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بسم اللهالرحمن الرحيم
BOOK - XXI
"CLOTHING"
کتاباللباس
The word (4) (libas) is a verbal noun but is used in the sense of (Mulbus) (_).L.) (that
which is worn). It is like (L) (kitab - book) which is a verbal noun, yet used in the sense
of (muktub) (مكتوب) (that which is written).
The post and present tense of libas are on the form of the chapter (eu)
.(يضرب_ضرب) Its verbal noun is also lubisa and labasa, on the pattern
SECTION I
الفَضل الآول
PROPHET'S صلى الله عليه وسلم CHOICE CLOTHING
(٤٣٠٤) عَنْ آَنَسٍ قَالَ كَانَ أَحَبُّ الْتِيَابِ آَلَى النَِّيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ أَنْ يَلْبَسَهَا الْحِبَرَةَ- (متفق عليه)
4304. Sayyiduna Anas رضى الله عنه said that the clothing the Prophet صلى الله عليه وسلم liked
most to wear was hibrah (a yemini cloak with red stripes).1
COMMENTARY: Hibrah was one of the best cloaks made in yemen in those times. It has
stripes mostly red or green. It was made of pure cotton.
The ulama (Scholars) say that the Prophet صلى اللهعليه وسلم liked it because it was green coloured
and green clothing will be worn by the people of paradise. Tabarani has written in Awsat.
Nusay and Ibn Nusay and Abu Nu'aym in Muhib (the tradition):
إِنَّهُ كَانَ أَحَبُّ الْأَلْوَانِ إِلَيْهِ الْخُضْرَةُ-
(The colour dearest to him was green).
Some authorities said that the Prophet صلى الله عليه وسلم liked it because it had red stripes. Red
rejects dirt.
NARROW SLEEVED CLOAK
(٤٣٠٥) وَعَنِ الْمُخِيُرَةَ بْنِ شُعْبَةً أَّ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ لَبِسَ جُبَّةٌ رُؤْمِيَّةٌ ضَيِّقَّةَ الْكُمَّيْنِ (متفق عليه)
صلى الله عليه وسلم said that the Prophet رضى الله عنه Sayyiduna Mughirah ibn Shu'bah .4305
wore a Byzantine cloak that had narrow sleeves.2
COMMENTARY: During a journey, the Prophet صلى الله عليه وسلم was wearing this cloak. When
he had to perform ablution he could not roll his sleeves higher, so he bought his arms from
under the sleeves to wash them. It is mustahab (desirable) to have narrow sleeves during a
journey but the sahabah (Prophet's Companions) رضى الله عنهم wore wide, flowing sleeves at
home when not travelling. However, Ibn Hajar atas, said that it is a bid'ah (innovation) to
1 Bukhari # 5813, Muslim # 32-2079.
2 Bukhari # 363, Muslim # 77. 274.

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wear wide sleeves and he interprets the sleeves of the sahabah being broad in a different
way. His sharh may be consulted for that. However, we might say that if the sleeves are
extraordinarily broad then they may be said to be a condemned bid'ah (innovation)
(innovation) but the sahabah (Prophet's Companions) رضى الله عنهم wore sleeves wide within
limits. It is stated in Muntaqa that it is mustahab (desirable) to have the sleeves one span
wide.
CLOTHES IN WHICH THE PROPHET صلى الله عليه وسلم DIED
(٤٣٠٦) وَعَنْ آتِيْ بُرُدَةً قَالَ أَخْرَجَتْ الِيَنْاَ عَائِشَةُ كِسَاءً مُلَبَّدًا وَإِزَارَ اغَلِيْفًا فَقَالَتْ قُبِضَ رُوْمُ رَسُولِ اللّهِ
صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ فِي هُذَّيْنٍ - (متفق عليه)
4306. Sayyiduna Abu Burdah رضى الله عنه said that Sayyidah Ayshah رضى الله عنها brought out
to them a patched cloak and a coarse lower garment and said "when the soul of
Allah's Messenger صلى الله عليه وسلم was taken away, he was wearing these (garments).1
COMMENTARY: The prophet صلى اللهعليه وسلم had prayed to Allah for himself:
اللُّهَمِ أَحْيِيْنِيْ مِسْكِيْنًّا وَآَمِتُنِىْ مِسْكِيْنًّا
(O Allah, cause me to live like a needy, poor and cause me to die a needy, poor).
He died accordingly. It is commendable to be unconcerned of worldly things. So, the
.صلى الهعليه وسلم ummah is expected to emulate the Prophet
PROPHET'S صلى الله عليه وسلم BEDDING
(٤٣٠٧) وَعَنْ عَائِشَةً قَالَ كَاتَ فِرَاشُ رَسُولِ اللّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ الَّذِى يَنَامُ عَلَيْهِ أَدَمَّا حَشُوُهُ لِيُقْ۔
(متفق عليه)
-
4307. Sayyidah Ayshah !رضى الله عنها narrated that the bedding on which Allah's
Messenger صلى الله عليه وسلم slept was made of leather stuffed with palm fibre (instead of
cotton wool).2
COMMENTARY: Shama'il Tirmidhi has transmitted from Sayyidah Hafsah رضى الله عنها that the
prophet's صلى الله عليه وسلم bedding was of sackcloth. So, he may have used both kinds of bedding.
PROPHET'S صلى الله عليه وسلم PILLOW
(٤٣٠٨) وَعَنْهَا قَالَتُ كَانَ وِسَادُ رَسُولِ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ الَّذِى يَتَكِيُ عَلَيْهِ مِنْ آدَهٍ حَشُوُهُ لِيُهْ۔
(رواه مسلم)
صلى said that the pillow on which Allah's Messenger رضى الله عنهاا Sayyidah Ayshah .4308
3.leaned was of leather in which coir of the palm tree was stuffed الله عليه وسلم
COMMENTARY: It is mustahab (desirable) to have a bed and a pillow without being
extravagant. The Prophet صلى الله عليه وسلم said that one must not turn down a gift of a pillow
and of a scent.
1 Bukhari # 3185, Muslim # 34-2080.
2 Bukhari # 6456, Muslim # 38-2082.
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We learn from these ahadith that the Prophet صلى الله عليه وسلم lived a humble life. He was not
concerned with worldly comfort and he had adopted a simple and unpretentious attitude
to the affairs and things of the world he wore coarse and patched garments and wore
whichever dress was available to him. He never was choosy about it, yet sometimes when
he was presented nice clothing, he did put it on to make it clear that it is permitted only to
remove it after a while and give it to someone else.
Thus it is contradictory to sunnah (Holy Prophet's practice) to bind oneself to wear only good
clothing and be particular about it, though it is permitted. Nevertheless, if one can effort to
wear good clothing but shows stinginess and keeps to torn, untidy garments, or pretends to
be an ascetic then it means nothing. It is ostentatious. Rather, it is known of some pious,
austere and self discipline people that they concealed their righteousness and high spiritual
standing by donning elegant clothing, Some did it to make known the blessings of Allah on
them.
In short, if Allah has made any one affluent and comfortable, then there is no harm if he
wears elegant garments. But, he should not be wasteful and extravagant and arrogant. The
desired course is to observe moderation in all affairs.1
PROPHET'S VISIT TO ABU BAKR'S رضى الله عنه HOUSE
(٤٣٠٩) وَعَنْهَا قَالَتْ بَيْنَّ تَحْنُّ جُلُوُسْ فِيْ بَيْتِنَا فِي حَرِّ الظّهِيْرَةِ قَالَ قَائِلْ لِي بَكْرٍ هَذَا تَسُولُ اللَّهِ صَلَّى اللهُ
عَلَيْهِ وَسَلَّمَ مُقِيْلًا مُتَقَتِهَا- (رواه البخارى)
4309. Sayyidah Ayshah "peàs +, said, "While we were seated in our home at noon on
a very hot day (before hijrah, in Makkah), someone said to Abu Bakr, så+, "This
is Allah's Messenger صلى الله عليه وسلم coming (here) shading his head (with the edge of
his cloak)."2
COMMENTARY: The Prophet صلى الله عليه وسلم may have intended to cover his head from the
heat or to cover his face from enemies of Islam so as not to be recongnised by them.
This hadith is part of a lengthy hadith in which the hijrah is detailed. After the pledge of
Aqabah, the Prophet صلى الله عليه وسلم awaited Divine command to set on the emigration to
Madinah. Abu Bakr as an+, had requested him to let him accompany him on the journey.
So, when the command was received to emigrate, the Prophet صلى اللهعليه وسلم came to his house
at noon in the heat and told him that he had been commanded to depart from Makkah and
.to take Abu Bakr رضى الله عنه along.
Then, in the night, the Prophet ,ledo went with him from his house from the window
that opened towards the low land of Makkah facing the Mount Thawr. They hid
themselves in the cave Thawr.
KEEP ONLY THREE BEDDINGS
(٤٣١٠) وَعَنْ جَابٍِ آثَّ رَسُولَ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ لَهُ فِرَاشْ لِلِرَّجُلِ وَفِرَاشْ لِ مُرَأَتِهِ وَالقَالثُ
لِلَّقَّيْفِ وَالرَّابِعُ لِلنَّيْطَانٍ - (رواه مسلم)
1 Shama'il Tirmidhi has transmitted thirteen ahadith on the humbles of the Prophet ,,cao in the
chapter on it (# 313, etc).
2 Bukhari # 5807.

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4310. Sayyiduna Jabir رضى الله عنه narrated that Allah's Messenger صلى الله عليه وسلم said to
him, "let there be a bedding for a man, a bedding for his wife and the third for the
guest. The fourth (if there is) will be for the devil."1
COMMENTARY: When there is no one in the house besides husband and wife and they are
well-off, they must keep three beddings. It is sunnah (Holy Prophet's practice) for them to
sleep on one bed, but the second is in case she is unwell and prefers to sleep alone. The
third bedding should be for a guest if he stays overnight. Any extra bedding will be
extravagance and so is said to be for the devil. It will be ostentations and so blame worthy.
Everything blameworthy is from the devil. However, if the man is generous and large
hearted and many guests visit him, then excess of such things is not blameworthy.
DRAGGING LOWER GARMENT
(٤٣١١) وَعَنْ أَبيْ ◌ُرَ يُرَةَ آَرَّ رَسُولَ اللهُ صَلَّى اللَّهِ عَلَيْهِ وَسَلَّمَ قَالَ لَا يَنْظُرُ اللَّهُ يَوْمَ الْقِيْمَةِ إِلى مَنْ جَرَّ
إزاره بَطَرًّا- (. "فقعلیه)
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Hurayrah .4311
said, "On the day of resurrection, Allah will not look at one who drags his lower
garment (below his ankies) out of pride and arrogance."2
COMMENTARY: If anyone trials his lower garment but is not arrogant, then it is not
forbidden. However, it is makruh tanzihi (disapproved nearer to lawful) to do so. If he has
an excuse for that like feeling cold or being ill, then it is not makruh (disapproved).
(٤٣١٢) وَعَنِ إِبْنِ عُمَرَ أَكَّ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ مَنْ جَرَّ ثَوْبَهُ خُيَلَاءَ لَمْ يَنْظُرِ اللَّهُ إِلَيْهِ يَوْمٌ
الْقِيْمَةِ - (متفق عليه)
4312. Sayyiduna Ibn Umar رضى اللهعنه narrated that the Prophet صلى اللهعليه وسلم said. "On the
day of resurrection, Allah will not look (with a merciful sight) at one who drags his
garments (on the ground) arrogantly."3
COMMENTARY: It is general statement for any kind of garment whatsoever that one trials.
It may even be a head scarf.
(٤٣١٣) وَعَنْهُ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ بَيْنَمَا رَجُلْ يَجُرُّ إِزَارَهُ مِنَ الْخُلَاءِ خُسِفَ بِهِ فَهُوَ
يَتَجَلُّجُلُ فِى الْأَرْضِ إِلَى يَوْمِ الْقِيْمَةِ- (رواه البخارى)
4313. Sayyiduna Ibn Umar رضى الله عنه narrated that Allah's Messenger صلى الله عليه وسلم said, "A
man was trailing his lower garment (proudly on the earth). So, he was swallowed by
the earth and will continued to be swallowed it till the day of resurrection."4
COMMENTARY: Perhaps this person who is mentioned may have been a member of this
very ummah. The Prophet L, le ao may have foretold about him. Or, the person may
have been of one of the past ummah. Some people say that it is about Quran (Korah), but it
does not seem plausible.
1 Muslim # 41-2080.
2 Bukhari # 5788, Muslim # 48-2087.
3 Bukhari # 5784, Muslim # 44-2085.
4 Bukhari # 3485.

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DISALLOWED TO USE EXCESS CLOTH
(٤٣١٤) وَعَنْ أَبِيْ هُرَيْرَةَ قَالَ قَالَ تَشْوُلُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ مَا أَسْفَلَ مِنَ الْكُعُبَيْنِ مِنَ الْإِزَارِ فِى
النَّارِ (رواه البخارى)
4314. Sayyiduna Abu Hurayrah رضى الله عنه narrated that Allah's Messenger صلى الله عليه وسلم said,
"The portion of the lower garment that extends below the ankles will be in hell."1
COMMENTARY: All the foot be'ow the ankle on which the lower garment flows will go to
hell Some people interpret it to mean that this is a blame worthy deed and will lead to hell.
Most of these ahadith mention trailing the izar (trousers, pyjamas, and the like), and they
would a severe warning to these people. So much that when the Prophet صلى اللهعليه وسلم saw a
man offer salah (prayer) while his izar was dragging below his ankles, he instructed him to
make a fresh ablution and offer salah (prayer) all over again.
According to a tradition , all (Muslims) are forgiving on the night of 15th Sha'ban, but not
one who is disobedient to parents, consumes wine, trials the izar. The truth, however, is
that these warnings apply not merely to one who drags the izar but to these who trial any
kind of garment. It means every excess cloth on the body more than necessary, and outside
the limits of sunnah (Holy Prophet's practice). In fact, we have seen a hadith earlier the
mentions garments in general, not merely izar. Also, we shall see another hadith of Ibn
Umar us ino, that mentions other apparel besides izar in Section II.
The best course is to keep the izar, or any kind of lower garment, down to half the shin. The
Prophet's Lys,le ino lungi (waist wrapper reached half his shin. However, one is allowed
to keep the izar, waist-wrapper or any garment down up to the ankles not more. The same
command applies to the hens of shirt, aba, shirwani, coat, atc.
The length of the sleeves of the shirts, etc. should be up to the closed first. The trail of the
turban should not exceed half of one's back. If it exceeds that will be bid'ah (innovation)
and will h? counted among the forbidden.
Thus, what some people do by using more than necessary cloth is against sunnah (Holy
Prophet's practice). They have very long sleeves, very broad shoulders shirt with very
broad sides, lower garments having many metrss of cloth at waist large turbans. If that is
done out of arrogance then it is forbidden. If that is done to imitate other people then it is
makruh (disapproved).
Woman too are forbidden to have excess length and breadth of garments. But, they are
allowed to keep more length and breadth by one or two spans relative to men. Infect. So
much is mustahab (desirable) as is necessary to observe the veil. We shall see it in the
(4334 #) رضى الله عنه hadith of Sayyidah Umm Salamah
DISALLOWED M/ NNERS OF DRES . ING
(٤٣١٥) وَعَنْ جَابِرٍ قَالَ تَّى رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ أَكْ بَأْكُلُ الرَّجُلُ بِشِمَالِهِ آَوْ يَمْشِىَ فِيْ نَعُلٍ
وَاحِدَةٍ وَأَنْ يَشْتَمِلَ الضَّمَّاءَ آَوْنَحْتَبِىَ فِىْ ثَوْبٍ وَاحِدٍ كَاشِقًاعَنْ فَرُچِه-(رواه مسلم)
4315. Sayyiduna Jabir رضى الله عنه said that Allah's Messenger صلى الله عليه وسلم forbade that a
man should eat with his left hand, or walk with on (foot in a) sandal, or wrap
1 Bukhari # 5787.

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himself in a single garment thoroughly (with both hands enclosed), or sit with a
single garment wrapped on him with his hands round his knees (that are erect),
disclosing his private parts.1
COMMENTARY: It is nahi tanzihi (forbidden nearer to lawful) to eat with the left hand, but
some people say nahi tahrimi.
To walk with one sandal only is a bad thing and below one's dignity. If the sandal has high
heels, one may storable and fall. Hence, it is disallowed.
It is disallowed to wrap a single piece of cloth around oneself because that makes one
immobile. One cannot even use one's hands Ibn Hammam al de>, said that his thing is
makruh (disapproved) in salah (prayer) because that leaves no way for hands to move, but.
Imam Muhammad ales, said that it is makruh (disapproved) only when he has not worn
an izar or a waist-wrapper. Others say however, that it is makruh (disapproved) all the
same. Imam Nawawi als, has described this kind of wrapping oneself in a single garment
(elene Jlasti) as not having any other garment on oneself, and picking up the edge of this
wrapped garment on one's shoulder. This thing is forbidden because it uncovers some
portion of one's satr (that must be covered in all cases). So, in short if satr will be uncovered
by using thing attire, then it is forbidden. But it is merely a possibility that satr will be
uncovered then it is makruh (disapproved).
Sitting with knees raised and buttocks on the ground and hands round the knees is
disallowed in certain cases. It is disallowed when only a single garment is used to cover
oneself (and there is no other clothing on the body). It might uncover one's private parts. If
any other clothing is worn then such kind of sitting is allowed. In fact, it is then mustahab
(desirable) to sit in this manner apart from salah (prayer). It is said that the Prophet 4,le and
, used to sit in this manner apposite the Ka'bah. If the cloth covering is large enough not to
uncover the body then it is allowed to sit in this manner even with only one sheet of cloth
round oneself.
.
MAN WEARING SILK
(٤٣١٦-٤٣١٨٠٤٣١٧-٤٣١٩) وَعَنُ عُمَرَ وَآَنَسٍ وَابْنِ الزُّبَيْرِ وَأَبٍ أُمَامَةً عَنِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ مَنْ
لَبِسَ الْحُرِيْرَ فِي الدُّنْيًّا لَمْ يَلْبِسُهُ فِي الْآخِرَةِ - (متفق عليه)
4316 to 4319. (Sayyiduna) Umar رضى الله عنه, Anas رضى الله عنه, Ibn Zubayr رضى الله عنه and Abu
Umamah رضى الله عنه narrated that the Prophet صلى الله عليه وسلم said, "He who wears silk in
this world will not wear it in the next world."2
COMMENTARY: This applies to one who says that silk is lawful to men. Or, it might be by
way of a warning. Or, this man will be prevented from entering paradise for some time
because the dress of paradise includes silk. Suyuti als, said that the u lama interpret this
hadith to mean that if a man wear silk in this world then he will not enter paradise with
those people who will be eligible to enter it in the beginning and go to it. This is supported
by the hadith of Sayyidah Juwayriyah ya », in Musnad Ahmad:
1 Muslim # 30. 2099.
2 Bukhari # 5832, 5833, 5834, Muslim # 21-2073, 11-2069, 22-2074, Ibn Majah # 3588 (Anas) + 4+),
Musnad Ahmad 4-5 (Ibn Zahayr).
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مَنْ لَبِسَ الُخْرِيرَ فِي الدُّنْيَا الْبَسَهُ اللَّهُ يَوْمَ الْقِمِةِ قَوْ باًمِنَّ نَّارِ
(He who wears silk in this world, Allah will make him wear a garment of fire on the
day of resurrection.)
(٤٣٢٠) وَعَنِ ابْنِ عُمَرَ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ إِأَّمَا يَلْبَسُ الْحُرِيْرَ فِي الدُّنْيَا مَنْ لَّا خَلَاقَ لَهُ
في الآخرةِ ۔ (متفق عليه)
4320. Sayyiduna Ibn Umar رضى الله عنه narrated that Allah's Messenger صلى الله عليه وسلم said,
"He alone wears silk in this world who has no portion in the hereafter."1
COMMENTARY: This is an indication that he who wears silk in t his world will not enter
paradise because the Quran says that the dress of the dwellers of paradise will be silk. This
means that the infidels will not enter paradise and the Muslim who wear silk in this world
will enter paradise only when all sinners are admitted to it after their punishment is
awarded to them, the chastisement of the fire of hell.
MEN DISALLOWED GOLD & SILVER VESSELS & SILK GARMENTS
(٤٣٢١) وَعَنْ خُذَّيْفَةَ قَالَ ثَهَانَا رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ أْ تَشْرَبَ فِي أَنِيَةِ الْفِضَّةِ وَالذَّهَبِ
وَآَْ تَّأْكُلَ فِيْهَا وَعَنُ لُبُسِ الْخَرِيْرِ وَالدِّيْبَاجِ وَأَنْ تَجْلِسَ عَلَيْهِ- (متفق عليه)
4321. Sayyiduna Hudhayfah رضى الله عنه said, "Allah's Messenger صلى الله عليه وسلم forbade us
to drink from a vessel of silver or gold and to eat there from, and to wear silk and
brocade and to sit on them."
COMMENTARY: According to Fatawa Qadi Khan, even children are forbidden from
wearing silk. One who gives them to wear commits sin. Imam Abu Hanifah ales, said that
there is no harm in using silk in beddings and sleeping on them. The same applies to
pillow covers and curtains. But, Imam Abu Yusuf al, and Imam Muhammad ales, said
that these things are makruh (disapproved). So, taqwa (piety)demands that we must
abstain from these things. One must keep away from what is doubtful too. A hadith says:
دَعُ مَا يُرِيُبُكَ إِلَى مَا لَا يُرِيُكَ
(Abstain from what causes you doubt but do what is not doubtful to your mind).
(٤٣٢٢) وَعَنْ عَلِيٍّ قَالَ أُهْدِيَتْ لِرَسُولِ اللّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ حُلَّةٌ سِيَرَاءُ فَبَعَثَ بِهَا إِلَىَّ فَلَبِسْتُهَا فَعَرَفْتُ
الْغَضَبَ فِى وَجْهِهِ فَقَالَ إِنّيْ لَمْ أَبْعَثُ بِهَا إِلَيْكَ لِتَلْبِسَهَا إِنَّمَا بَعَنْتُ بِهَا إِلَيْكَ لِتُشَقِّقَهَا خُمُرًا بَيْنَ النِّسَآءِ.
(متفق عليه)
4322. Sayyiduna Ali w &», narrated, "A hullah (striped pair of clothing) of silk
was presented to Allah's Messenger صلى الله عليه وسلم. He sent it to me. I wore the
hullah, but perceived displeasure on his face. He said, 'I did not send it to you
that you might wear it but that you might cut the hullah into veils and give them
1 Bukhari # 5835, Muslim # 7-2068.