Indexed OCR Text

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لِلِّّجَالِ آَ يَدْخُلُوا پِالْمَیَازِرِ-(رواهالترمذى وابوداؤد)
4474. Sayyidah Ayshah رضى الله عنهاا said that the Prophet صلى الله عليه وسلم forbade men and
women from going to the baths (hammams). Later, he permitted men to go in (to the
baths) wearing the lower garment.1
COMMENTARY: The baths mention in the hadith are public Baths. In ancient times, there
was no privacy and a number of men bathed in a single place, so it was impossible to cover
one's body. Hence, the Prophet صلى الله عليه وسلم forbade Muslims to go to the baths. Afterwards,
he permitted only men if they wore a lower garment up to their knees.
Mazhar said that he did not permit women because their entire body is satr and needs to be
covered. However, they are allowed in cases of dire necessity when hot water must be used
or when they have to have a purifying bath.
Women were not allowed to use public baths for women covering their private parts, because
women generally andress themselves before other women even stranger women and more
so before related women. So the Prophet صلى الله عليه وسلم disallowed them to go to baths.
(٤٤٧٥) وَعَنْ أَبِ الْمَلِيْحِ قَالَ قَدِمَ عَلى عَائِشَةَ نِسْوَةٌ مِنْ أَهْلٍ حِمُصَ فَقَالَتْ مِنْ أَيْنَ آَنْتُنَّ قُلْنَ مِنَ الشَّامِ
قَالَتْ فَلَعَلَّكُنَّ مِنَ الْكُؤْرَةِ الَّتِيْ تَدْخُلُ نِسَانُهَا الْحُمَّامَاتٍ قُلْنَ بَلَى قَالَتْ فَإِّ سَمِعْتُ رَسُولَ اللُّهِ صَلَّى
اللهُ عَلَيْهِ وَسَلَّمَ يَقُولُ لَا تَخْلَهُ امْرَأَةٌ ثِيَابَهَا فِيْ غَيْرٍ تَيْتٍ زَّوْجِهَا إِلَّ مَتَكَّتِ السِّتُرَ بَيْنَهَا وَبَيْنَ رَتِهَا، وَفى ڕِوَايَةٍ
فِي غَيْرٍ بَيْتِهَا إِلَّ هَتَكَّتُ سِتُرَهَا فِيْمَا بَيْنَهَا وَبَيْنَ اللهِ عَزَّوَجَلَّ- (رواه الترمذى وابوداؤد)
4475. Sayyiduna Abu Malih al us, narrated that some women came to Sayyidah
Ayshah رضى الله عنها from Hims. She asked them, "From where have you come?" they
said, "From Syria." She asked, "Perhaps from the region where women go to the
baths?" They said, "Yes!" she said, "I had heard Allah's Messenger صلى الله عليه وسلم say.
'No woman sheds her garments any where outside her husband's house without
tearing down the screen between her and her Lord." According to another version:
'anywhere outside her house without tearing down her veil (that is) between her
and Allah, Mighty and Glorious.'2
COMMENTARY: A woman must remain in her veil and be careful not to let herself be seen
by strangers. Not even in her house when her husband is not there may she undress though
she be alone. So, if she goes to a bath unnecessarily and removes her clothes before strangers
then she tears down the screen in which Allah has commanded her to conceal her body.
Yahya &la>, said that Allah has sent clothing to conceal one's body. It is a means to obey His
command. Any woman who uncovers her body tears down the screen betwen her and Allah.
(٤٤٧٦) وَعَنْ عَبْدِ اللَّهِ ابْنِ عَمْرٍ و أثّ رَسُوْلَ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ سَتُفْتَهُ لَكُمْ أَرْضُ الْعَجَمِ
وَسَتَجِدُونَ فِيْهَا يُيُوتًّا يُقَالُ لَهَا الْحَجَّامَاتُ فَلَايَدْ خُلَنَّهَا الرِّجَالُ إِلَّ بِالْأُزْرِ وَأَمْتَهُوْهَا النِّسَاءَ إِلَّ مَرِيضَةً
اونُفَسَاء- (رواهابوداؤد)
1 Tirmidhi # 2802, Abu Dawude # 4009.
2 Tirmidhi # 2803, Abu Dawud # 4010.

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صلى الله عليه narrated that Allah's Messenger رضى الله عنه Sayyiduna Abdullah ibn Amr .4476
, said, "Soon, the land of the non Arabs will be conquered for you. You will find
in them houses called hammamat (baths). Men must not go into them without
wearing the lower garment Forbid women from going into them unless they are
sick or had gone through child birth bleeding."1
COMMENTARY: (See comments against hadith # 4474. They are similac)
(٤٤٧٧) وَعَنْ جَابِرٍ أَتَّ النَّبِىَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ مَنْ كَانَ يُؤْمِنُ بِاللّهِ وَالْيَوْمِ الْآخِرِ فَلَا يَدْخُلِ
الْحُمَّامَ بِغَيْرٍ إِزَارٍ وَمَنْ كَاتَ يُؤْمِنُ بِاللهِ وَالْيَوْمِ الْآخِرِ فَلَا يُدْخِلُ حَلِيْلَهُ الْحُمَّامَ وَمَنْ كَانَ يُؤْ مِنُ
بِاللّهِ وَالْيُؤْمِ الْآخِرِ فَلَا تَجْلِسْ عَلَى مَائِدَةٍ تُدَارُ عَلَيُّهَا الْخَمْرُ- (رواه الترمذى والنسائى)
4477. Sayyiduna Jabir رضى الله عنه narrated that the Prophet صلى الله عليه وسلم said, "He who
believes in Allah and the Last Day must not enter a bath without wearing a lower
garment. He who believes in /vlah and the Last Day must not let his wife enter a
bath. And, he who believes in Allah and the Last Day must not sit at the dining mat
at which wine is circulated."2
COMMENTARY: A man must not let the women who are dependent on him to go the
baths. He must also not pay for their entry into the bath. If he does, then he will be abetting
in a makruh (disapproved) cause.
Some books of fiqh say that the Prophet ,,leando had gone into a bath, but the scholars of
hadith say that it is not correct. They rate a hadith cited in this regard as mawdu (invented
because it has been confirmed that the Prophet صلى الله عليه وسلم had never gone into a bath.
Rather, he did not even see a bath at any time. As for the bath in Makkah that is well
known as Hammam un Nabi صلى الله عليه وسلم (Bath of the Prophet صلى اللهعليهوسلم, perhaps he may
have had a bath at sometimes at some place and it may have been converted later on as a
bath and given this name. There also is the possibility that it may have been so called to
give its location because it was situated near the birth place of the Prophet ,lea do.
Nevertheless, ahadith do mention hammam (bath). We do see this in related tradition.
As for not sitting on the dinning mat where wine is served, one must not go at such places
where wine is circulated and people indulge in drinking wine. If a Muslim goes to such a
place and does not drink wine, he will, nevertheless, be required, and it is wajib
(obligatory) on him, to prevent them from perpetrating the evil and drinking wine. If he
does not stop them, or disassociates with them nor demonstrates a dislike for and anger
over them, then he is not a perfect believer.
SECTION III
اَلْفَضْلُ الثَّالِثُ
PROPHET صلى الله عليه وسلم NEVER USED A DYE
(٤٤٧٨) عَنْ ثَابِتٍ قَالَ سُئِلَ أَنَسْ عَنُ خَضَّابِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ أَرْ شِئْتُ أَنْ أَعْدَّ شَقَطَاتٍ كُنَّ
فِي رَاسِهِ فَعَلْتُ قَالَ وَلَمْ يَخْتَضِبُ وَزَادَ فِى رِوَايَةٍ وَقَدِ اخْتَصَّبَ أَبُوْبَكْرٍ بِالْمِنَّاءِ وَالْكَتَمِ وَاخْتَضَبَ عُمَرُ
1 Abu Dawud # 4011.
2 Tirmidhi # 2801, Nasa'i # 401, Musnad Ahmad 3-339.
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بِالْحِنَّاءِ بَحْتًا- (متفق عليه)
4478. Sayyiduna Thabit رضى الله عنه narrated that (Sayyiduna) Anas رضى الله عنه was asked
whether the Prophet صلى الله عليه وسلم used a dye or not. He said, "If I had wished to count
the grey heir on his head, I could have done so. (they were negligible in number.
So, why should he have applied a hair dye?)" He added, "He did not dye his hair."
According to another version Anas رضى الله عنه or Thabit رضى الله عنه from Anas رضى الله عنه, said
رضى الله عنه dyed his hair with henna and Katam while Umar رضى الله عنه further, "Abu Bakr
used only henna."1
COMMENTARY: This does not contradict a previous hadith (# 4453) that he applied dye to
his beard, for this refers to hair on head. We shall also see that in the next hadith (# 4479)
.رضى الله عنه narrated by Ibn Umar
HE APPLIED DYE TO BEARD
(٤٤٧٩) وَعَنِ ابْنِ عُمَرَأَنَّهُ كَانَ يُصَفِّرُ لِخِيَتَهُ بِالشُّفْرَةِ حَتَّى يَمْتَلِيٍّ ثِيَابَهُ مِنَ الشُّفْرَةِ فَقِيْلَ لَهْ لِمَ تَصْبَغُ
بِالشُفْرَةِ قَالَ إِّ رَأيْتُ رَسُولَ اللَّهِ يَصْبَغُ بِهَا وَلَمْ يَكُنُ شَىْءٍ أَحَبَّ إِلَيْهِ مِنْهَا وَقَدْ كَاَ يَصْبِغُ بِهَا ثِيَابَهُ
كُلَّهَا حتى عمامته۔(رواهابوداود والنسائى)
4479. Sayyiduna Ibn Umar us & », dyed his beard yellow with yellow dye because
of which his clothes also got the yellow colour. He was asked, "Why do you use the
yellow dye?" He said, "I did see Allah's Messenger صلى الله عليه وسلم dye with it. There
was nothing he liked better then it (to dye his beard), so that he dyed all his clothes
with it, even his turban."2
COMMENTARY: The yellow dye was wars, a kind of grass resembling saffron. At times,
saffron was mixed with it.
Ibn Umar رضى الله عنه means that the Prophet صلى الله عليه وسلم dyed his beard yellow. But, some
people say that he means that the Prophet صلى الله عليه وسلم dyed his clothes.
Suyuti ales, said that the correct thing is that he did not dye his hair. Mulla Ali Qari ales,
points out that since the Prophet صلى الله عليه وسلم did not permit wearing clothes dyed with
kasam and saffron, then how can we say that all his clothes were dyed yellow? So, the
صلى الله عليه وسلم more correct thing is what the author of Nihayah has written that the Prophet
dyed his hair sometimes but did not dye them very often. So, the narrators reported
whatever they saw honestly.
The hadith does not mean that the Prophet صلى الله عليه وسلم dyed his clothes deliberately he has
explicitly disallowed wearing clothes dyed yellow. The real thing is that then he applied
the dye to his hair, some of the colour spilled over his clothes.
(٤٤٨٠) وَعَنْ عُثْمَانَ بْنِ عَبْدِ اللَّهِ بْنِ مَوْهَبٍ قَالَ دَخَلْتُ عَلَى أُمِّ سَلَمَةً فَأَخْرَجَتُ إِلَيْنَا شَعْرٌّ مِنْ شَعْرِ
النَّبِيِّ صَلَّى اللّهُ عَلَيْهِ وَسَلَّمَ مَنْضُوْبًّا-(رواه البخارى)
1 Bukhari # 5895, Muslim # 100-2351.
2 Abu Dawud # 4064.
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4480. Sayyiduna Uthman ibn Abdullah ibn Mawhib usa+, narrated that he visited
(the mother of the believers, Sayyidah) Umm Salamah رضى الله عنها (one day). She
brought out for them a hair of the Prophet صلى اللهعليه وسلم that had been dyed.1
COMMENTARY: Mirak als, said that in their versions of this hadith, Ibn Majah (# 3623)
and Ahmad have qualified 'dye' with henna and katam.
Shamail Tirmidhi has a hadith of Sayyiduna Anas as a>> (# 47-4) that he saw the hair of
Allah's Messenger صلى الله عليه وسلم that had been dyed.
The apparent contradictions in the ahadith could be explained in these ways:
(i)
The Prophet صلى الله عليه وسلم did not apply dye often but very seldom.
(ii)
He may have applied henna to his head to fight off a headache and the colour
may have been retained by the hair. Or,
(iii)
This particular strand of hair may have been preserved in perfume because of
which it looked as though it was dyed.
Mulla Ali Qari رحمه الله said that the denial about the Prophet صلى اللهعليه وسلم using a dye is based
on the fact that he did not intend to conceal his few white hair on his head. As for the
ahadith that say that he applied a dye, they could refer to his covering the grey hair on his
beard. As for the hadith of Bukhari that Sayyidah Umm Salamah wed+, had a hair of the
Prophet's صلى الله عليه وسلم beard that had the dye of henna and katam, we may cite the hadith of
Abu Hurayrah +, in Shamail Tirmidhi (# 45-2) that he was asked whether the Prophet
"used a dye. He said, "Yes صلى الله عليه وسلم
AN EFFEMINATE EXILED
(٤٤٨١) وَعَنْ أَبِي هُرَيْرَةَ قَالَ أُنِ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ بِمُخَثٍ قَدْ خَضَبَ يَدَيْهِ وَرِجُلَّيْهِ بِالْحِنَّاءِ
فَقَالَ تَسُولُ اللّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ مَابَالُ هذَا قَالُوا يَتَشَبَّهُ بِالنِّسَاءِ فَأَمَرَ بِهِ فَنُفِى إِلَى النَّقِيْعِ فَقِيْلَ یَا
رَسُوْلَ اللّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ الَا تَقْتُلُهُ فَقَالَ إِخْ تُمِيْتُ عَنْ قَتْلِ الْمُصَلِّيْنَ- (رواه ابوداؤد)
4481. Sayyiduna Abu Hurayrah as a +, narrated that an effeminate man was
brought to Allah's Messenger صلى الله عليه وسلم having dyed his hands and his feet with
henna. Allah's Messenger صلى الله عليه وسلم asked, "What is wrong with him?" they (the
sahabah) s à+, said, "He imitates women." So, he commanded and he was exiled
to Naqi. They asked, "O Messenger of Allah, may we not kill him?" He said, "I am
disallowed to kill those who offer salah (prayer)."2
COMMENTARY: By referring to salah (prayer) the Prophet صلى الله عليه وسلم imade clear that a
Muslim should not be killed. Salah (prayer) is a deed that demonstrates a man's Islam. If
anyone does not offer salah (prayer) he seems to say, I have no concern with Islam.
Hence, the ulama (Scholars) take literally the saying: 'If a Muslim does not offer salah
(prayer), kill him.
COLOUR PERFUME NOT FOR MEN
(٤٤٨٢) وَعَنِ الْوَلِيْدِ بْنِ عُقْبَةً قَالَ لَمَّا فَتَحَ رَسُولُ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ مَكَّةٍ جَعَلَ آَهْلُ مَكَّةً يَأْتُوْنَهُ
1 Bukhari # 5897, Ibn Majah # 3623.
2 Abu Dawud # 4928.

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بِصِبْيَّاتِهِمْ فَيَدْعُوْا لَهُمْ بِالْبَرَكَةِ وَيَمْسَمُ رُؤُّوْسَهُمْ فَجَِّ بِيِ إِلَيْهِ وَأَنَا مُخَلَّقٌ فَلَمْ يَمَشَنِىٌ مِنْ آَجْلِ الخُلُوُقِ.
(رواه أبوداود)
صلى الله narrated; "When Allah's Messenger رضى الله عنه Sayyiduna Walid ibn Uqbah .4482
del conquered Makkah, the citizens of Makkah began to bring their children to
him. He invoked blessing on them and stroked their heads (lovingly and
compassionately). I too was brought to him but I was perfumed with Khaluq (a
mixture of Saffron), so he did not touch me because of the Khaluq."1
COMMENTARY: Khaliq is used by women. If a man applies it, then he would have
assumed a resemblance to women. It is disallowed to men to use Khaluq
ABOUT TAKING CARE OF HAIR
(٤٤٨٣) وَعَنْ أَبٍ قَتَادَةَ أَنَّهُ قَالَ لِرَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ إِّ ◌ِيْ جُنَّةً أَفَأُرَ جُلُهَا قَالَ رَسُولُ اللهِ
صَلَى اللهُ عَلَيْهِ وَسَلَّمَ نَعَمُ وَأَكْرِمُهَا قَالَ فَكَانَ أَبُوُ قَتَادَةَ رُبَّمَا دَقَّنَهَا فِى الْيُؤْمِ مَرَّتَيْنِ مِنْ آَجُلٍ قَوْلِ رَسُؤُلَ
اللّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ نَعَمْ وَاَكْرِمُهَا- (رواه مالك)
4483. Sayyiduna Abu Qatadah رضى الله عنه narrated that he submitted to Allah's
Messenger صلى الله عليه وسلم. "My hair come down up to my shoulders. May I comb
them?" He said, "Yes, And, honour them."
Then (the narrator added) Abu Qatadah as a +, applied oil to them often twice a
day because of the saying of Allah's Messenger صلى الله عليه وسلم "Yes, honour them! "2
COMMENTARY: It is disliked to over indulge in oiling and combing hair in order to adorn
oneself. But, Abu Qatadah رضى الله عنه did it only to obey the Prophet صلى الله عليه وسلم command. It
صلى الله عليه that the Prophet رضى الله عنه is praiseworthy. It resembles the idea of the mother of Anas
, may continue to pull and stroke his hair that were long. She did not let him cut them
short as we read previously.
(See hadith # 4462)
DISALLOWED TO FOLLOW STYLE OF NON MUSLIMS IN HAIR DO
(٤٤٨٤) وَعَنِ الْخُجَّاجِ بْنِ حَسَّاتٍ قَالَ دَخَلْنَا عَلَى آَنَسِ بْنِ مَالِكٍ فَعَدَّثَنِىْ أُخْتِىَ الْمُخِيُرَةُ قَالَتُ وَاَنْتَ يَوْمَئِذٍ
غُلَامْ وَلَكَ قَرْنَانٍ أَوْقُقَتَانٍ فَمَشَخَّ رَاسَكَ وَ بَرَّكَ عَلَيْكَ وَقَالَ احْلِقُوا هَذَيْنٍ أَوْقُهُوُهُمَا فَإِّ
هُذَازِىُّ الْتَّهُودِ- (رواه ابوداؤد)
4484. Sayyiduna Hajj (pilgrimage)aj ibn Hassan al , narrated "we visited
(Sayyiduna) Anas ibn Maalik رضى الله عنه (meaning myself and my other family
members, I being a child then and do not remember the details of the visit). My
sister, Mughirah als), said to me, 'You were a child and had two plaits of hairs. He
stroked your head and invoked a blessing on your and said that those two (plaits of
1 Abu Dawud # 4181.
2 Muwatta Maalik # 51. 2-6.
!
!
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hair) should be shaved or clipped because that was the hair do of the Jews."1
COMMENTARY: The sub narrator had doubts whether Hajj (pilgrimage)aj aus, had used
the word (su) (Qarnan) or (skal) for plaits of hair on the side or forelocks.
FORBIDDEN TO WOMEN TO SHAVE HEAD
(٤٤٨٥) وَعَنْ عَلِيٍّ قَالَ تَّى رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ آَرْ تَحْلِقَ الْمَرْأَةُ رَأْسَهَا - (رواه النسائى)
4485. Sayyiduna Ali رضى الله عنه narrated that Allah's Messenger صلى الله عليه وسلم forbade that
a woman should shave her head.2
COMMENTARY: Just as it is disallowed to a man to shave his beard, a woman is
disallowed to shave her head.
HAIR SHOULD NOT BE UNKEMPT
(٤٤٨٦) وَعَنْ عَطَاءِ بُنِ يَسَارٍ قَالَ كَاتَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فِى الْمَسْجِدِ فَدَخَلَ رَجُلْ ثَائِرُ
الرَّاسِ وَاللِّحْيَّةِ فَأَشَارَ إِلَيْهِ رَسُولُ اللّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ بِيَدِهِ كَأَنَّهُ يَأْمُرُهُ بِإِصْلَاحِ شَعْرِهِ وَِحْيَتِهِ فَفَعَلَ ثُوَّ
رَجََ فَقَالَ تَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ أَلَيْسَ هَذَا خَيْرًا مِنْ أَنْ يَأِْ آَحَدُكُمُ وَهُوَ ثَائِرُ الرَّأْسِ كَنَّه
شَيْطَارٌ- (رواه مالك)
4486. Sayyiduna Ata ibn Yasar رضى الله عنه said that Allah's Messenger صلى الله عليه وسلم was in
the mosque when a man came in with dishevelled head had beard. Allah's
Messenger صلى الله عليه وسلم indicated to him with his hand as though he ordered him to
set his hair (on head) and his beard. He did that and came back, and Allah's
Messenger صلى الله عليه وسلم said, "Is this not better than that one of you comes with his
unkempt (hair on) head as though he were a devil?" (He looked like a jinn with
those untidy hair.)3
KEEP YOUR COURTYARDS NEAT & TIDY
(٤٤٨٧) وَعَنِ ابْنِ الْمُسَيِّبِ سُمِعَ يَقُولُ إِكَّ اللهَ طَيِّبُ يُحِبُّ الطَّيِّبَ نَظِيفٌ يُحِبُّ النَّظَافَةَ كَّرِيْرٌ يُحِبُّ
الْكُرُمَ جَوَادٌ يُحِبُّ الْجُوْدَ فَنَظِقُّوْا أُرَاءُ قَالَ أَفْنِيَتَكُمْ وَلَّا تَشَبَّهُوْا بِالْتَّهُوْدِ قَالَ فَذَكَّرْتُ ذُلِكَ لِمُهَاجِرِيْنَ
مِسْمَارٍ فَقَالَ حَدَّثَنِيُّهِ عَامِرُ بْنُ سَعْدٍ عَنْ آَيْهِ عَنِ الَِّيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ مِثْلَهُ إِلَّا أَنَّهُ قَالَ نَظِقُوْا
آَفْنِيَتَكُمُ- (رواه الترمذى)
4487. Sayyiduna Ibn Musayyib al >, was (reported to have been) heard saying,
'Indeed Allah is pure and he loved the pure. He is clean and loves cleanliness. He is
generous and loves generosity. He is benevolent and loves benevolence. So, keep
yourselves clean and tidy" the narrator said that he thought that Ibn Musayyib &las,
also said, "keep your courtyards clean; and do not imitate the Jews." He (Salih ales)
1 Abu Dawud # 4197.
2 Nasa'i # 5049.
3 Muwatta Maalik # 51-2-7.

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the narrator) said that he mentioned that he muhajir ibn Mismar al us, and he
confirmed that a hadith was narrated to him by Aamir ibn Sa'd alus>, from his father
(Sa'd ibn Abu waqqas) رضى الله عنه from the prophet صلى الله عليه وسلم of like manner, but he
(did not say, "I think, but) confirmed "keep your courtyards clean ... "1
COMMENTARY: Allah loves the pure. These words encompass good character, kind
speech. Fragrance, proper and correct belief, pious words and deeds. And he loves
cleanliness both outward and inward.
Teebi alas, said that the words, "Keep your courtyards clean" are an idiomatic expression
for the command to be noble, kind and munificent. A clean house sort of welcomes guests.
PROPHET IBRAHIM (>JIAle WAS HE FIRST MAN TO CLIP MUSTACHE
(٤٤٨٨) وَعَنْ يَحُِّى بُنِ سَعِيْدٍ أَنَّهُ سَمِعَ سَعِيْدَ بُنَّ الْمُسَيِّبِ يَقُوْلُ كَانَ إِبْرَاهِيْمُ خَلِيْلُ الرَّحْمُنِ آَوَّلَ النَّاسِ
ضَيَّفَ القَّيْفَ وَأَقَّلَ النَّاسِ اخْتَتَنَ وَ اقَّلَ النَّاسِ قَضَّ شَارِبَةُ وَأَقَّلَ النَّاسِ رَأَى الشَّيْبَ فَقَالَ يَارَتٍ مَاهُذَا
قَالَ الرَّبُّ تَبَارَكَ وَتَعَالِى وَقَّارْ یَا إِبْرَاهِيُهُ قَالَ رَتٍّ زِدُنِى وَقَارًا-(رواه مالك)
4488. Sayyiduna Yahya ibn Sa'eed alus, narrated that he heard (Sayyiduna) Sa'eed
ibn Musayyib رضى الله عنه say: Ibrahim عليه السلام, the friend of the compassionate, was the
first man to show hospitality to a guest, the first man to be circumcised, the first
man to clip his moustache and the first man to detect old age (meaning, grey hair).
So, he submitted, "O my Lord! What is this? The Blessed and Exalted Lord said, "It
is dignity, O Ibrahim!" He said, "My Lord, increase for me dignity."2
(Or, increase me in dignity.)
COMMENTARY: In the marginal notes to Muwatta Suyuti als, has enumerated other
things that were begun by Prophet صلى الله عليه وسلم Ibrahim عليه السلام .They are Pairing nails,
parting hair on head, using the razor, wearing the lower garment (trousers), using the dyes
henna and kasam (or wasmah, delivering the sermon from the pulpit, waging jihad in
Allah's path, arranging the army on the battlefield and preparing tharid.(Tharid is small
pieces of bread moistened in broth.)
1 Tirmidhi # 2799 (2808).
2 Muwatta Maalk # 49. 3-4.
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CHAPTER - V
TASAWIR (PICTURES)
بَابُ التَّصَاوِبْرِ
The word tasawir is the plural of taswir (picture). It means to make a form. Here, the word
tawasir stands for pictures or representations of animates or living creatures, such as
depicted, knit or embroidered on curtains.
SECTION I
الفضلُ الآوَلْ
DRAWING OR KEEPING PICTURES
(٤٤٨٩) عَنْ آَبِيْ طَلْحَةً قَالَ قَالَ النَِّيُّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ لَا تَدْ خُلُ الْمَئِكَةُ بَيْتًا فِيْهِ كَلْبٌ وَلَّا تَصَاوِيُرْ.
(متفق عليه)
4489. Sayyiduna Abu Talhah رضى الله عنه narrated that the Prophet صلى الله عليه وسلم said, "The
angels do not enter a house in which there is a dog and (not in which is) a picture."1
COMMENTARY: The ulama (Scholars) say that this hadith refers to dog and pictures that
one is forbidden to keep in the house. The dog that is kept for farming, hunting or security
of domestic animals is exempted from this command. Similarly, those pictures that are
trampled under foot as on bedding, they are exempted too.
It is forbidden absolutely to draw picture of living creatures anywhere whatsoever - on
beddings, coins, currency notes. It is a grave sin to keep such pictures. But, to make
pictures of in animate objects is proper.
Some authorities say that this command is universal. The angels (of mercy) will not enter a
house in which there is a dog or a picture even if the dog and picture are not forbidden to
be kept in the house.
By angels, the hadith means those angels that are not deputed to record deeds of the human
beings or to protect them. They (who record deeds or protect) never part with their charge.
UNNECESSARY DOGS SHOULD BE KILLED
(٤٤٩٠) وَعَنِ ابْنِ عَبَّاسِ عَنْ مَيْهُوْنَةً أَكَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ أَصْبَحَ يَوْمَّاوَ اجِمَّاوَ قَالَ إَِّ
جِبْرَئِيُّلَ كَانَ وَعَدَنِيْ آَ يَلْقَانِ اللَّيْلَةَ فَلَمْ يَلْقَنِى أَمَاوَ اللَّهِ مَا أَخْلَفَنِيْ ثُزَّ وَقََّ فِى نَفْسِهِ جِرْ وَلٍْ تَحْتَ
فُسْطَاطِ لَهُ فَأَمَرَ بِهِ فَأُخْرِجَ تُؤَّ آَخَذَبِيَدِهِ مَاءً فَنَضَعَّ مَكَانَّهُ فَلَمَّا أَهْنِى لَقِيَهُ جِبْرَئِيُلُ فَقَالَ لَقَدٌ كُنْتَ وَعَدْتَنِيْ
آْ تَلْقَانِيِ الْبَّارِحَةً قَالَ أَجَلُ وَلكِنَّا لَانَدْخُلُ بَيْتًا فِيْهِ کَلْبٌ وَلَا صُوْرَةٌ فَأَصْبَحَ رَسُولُ اللهِ صَلَّى اللهُ عَلَیْهِ
وَسَلَّمَ يَوْمَئِذٍ فَأَمَرَ بِقَتْلِ الْكِلَابٍ حَتَّى إِنَّهُ يَامُرُ بِقَتْلٍ كَلْبِ الْخَائِطِ الصَّغِيرِ وَيَتُكُ كَلْبَ الْخَائِطِ الْگچِيُرِ-
(رواه مسلم)
4490. Sayyiduna Ibn Abbas us à , narrated on the authority of Sayyidah
Maymunah ( +) that (she said: ) one morning Allah's Messenger was quiet and
1 Bukhari # 5949, Muslim # 83-2106.

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concerned. He said (to her, or to somebody else or to himself). "Jibril a>Jude had
promised to meet me last night but did not come to me. By Allah, he had never
broken his promise to me ever before." Then (suddenly) he remembered a puppy
that had been under his tent (meaning, a cot or a bunk). So, he gave instructions
(that it should be cast out) and it was taken away. He took some water in his hand
and sprinkled it where the puppy had been. In the evening, Jibril pallade (came and)
met him. So, he complained, "You had promised to meet me Yesterday!" He said,
"Of course! But we do not enter a house that had in it a dog or a picture."
Next day, Allah's Messenger صلى الله عليه وسلم gave a command that dogs should be
eliminated, so much so that he even ordered that dogs guarding small gardens
should be exterminated too, but (dogs) guarding large gardens should be spared
(because it is necessary to keep them).1
PROPHET صلى الله عليه وسلم DESTROYED ANYTHING WITH PICTURES ON IT
(٤٤٩١) وَعَنْ عَائِشَةَ آَّ النَّيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ لَمْ يَكُنُ يَتْكُ فِيْ بَيْتِهِ شَيْئًا فِيْهِ تَصَالِيْبُ إِلَّا نَقَفَهِ
(رواه البخارى)
4491. Sayyidah Ayshah رضى الله عنهاا said, "The Prophet صلى الله عليه وسلم did not ever leave
in his house anything with a picture on it without destroying it." (She has used
the word tasalib which it the plural of taslib, 'a cross.' But, here it is a picture of
a living creature).2
THOSE WHO MAKE PICTURES FACE PUNISHMENT
(٤٤٩٢) وَعَنُّهَا أَنَّهَا اشْتَرَتْ نُمُرِقَةً فِيْهَا تَصَاوِيْرُ فَلَمَّا رَأْهَا رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَامَ عَلَى الْتَّابِ
فَلَمْ يَدْخُلُ فَعَرَفَتْ فِيْ وَجُهِهِ الْكَرَاهِيَّةَ قَالَتْ فَقُلْتُ يَا رَسُولَ اللهِ (صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ) أَتُوبُ إِلَى اللَّهِ
وَإِلَى رَسُوْلِهِ مَاذَا أَذْنَبْتُ فَقَالَ رَسُولُ اللهِ مَابَالُ هذِهِ التُّمْرُقَهِ قَالَتُ قُلْتُ إِشْتَّرَ يْتُهَالَكَ لِتَقْعُدَ عَلَيْهَا
وَتَوَشَّدَهَا فَقَالَ رَسُولُ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ إِنَّ أَصْحَابَ هذِهِ الشُّوَّرِ يُعَذِّبُوْنَ يَوْمَ الْقِيْمَةِ وَيُقَالُ
لَهُمْ أَحْيُوامَا خَلَقْتُمْ وَقَالَ إِّ الْبَيْتَ الَّذِىُ فِيْهِ الضُوْرَةُ لَا تَدُ خُلُّهُ الْمَلَائِكَةُ - (متفق عليه)
4492. Sayyidah Ayshah 14+ +, narrated that she bought a pillow with pictures on
it. When Allah's Messenger صلى الله عليه وسلم saw it, he stood at the door and did not enter
(the house). She detected on his face signs of disapproval and submitted, "O
Messenger of Allah, I repent to Allah and to His Messenger (to seek their pleasure
and to obey them). What wrong have I done?" He asked (her), "why is this pillow
here?" She said, "I have bought it for you that you may sit on it and rest (your head)
on it." Then Allah's Messenger صلى الله عليه وسلم said, "Surely, the people who make these
pictures will be punished on the day of resurrection. And, they will be asked, "Give
life to what you have created!"" He also said, "The angels do not come to the house
that has a picture in it. (So, it is not proper for the prophets and Allah's friends to
1 Musilm # 82-2185.
2 Bukhari # 5952.

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enter them too.)"1
DO NOT HANG DECORATIVE CURTAINS
(٤٤٩٣) وَعَنْهَا أَنَّهَا كَانَتُ قَدِ الَّخَذَتْ عَلَى سَهْوَةٍ لَّهَا سِتُرَافِيْهِ تَمَاثِيْلُ فَهَتَكَّهُ النَّبِىُّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمْ
فَاتَّخَذَّتْ مِنْهُ أُمُرَقَتَيْنٍ فَكَانَتًا فِي الْبَيْتِ يَخْلِسُ عَلَيْهَا - (متفق عليه)
4493. Sayyidah Ayshah tas àn+, narrated that She had hung a curtain over a store-
room of hers. The curtain had pictures on it. The Prophet صلى الله عليه وسلم tore it down.
So, she made two pillows out of it and had them in the house to sit on.2
COMMENTARY: The Prophet صلى الله عليه وسلم had torn down the curtain not because of the
pictures but the curtain was not necessary over the wall. Allah has not directed that
curtains should be put over stone and mud. This will be explained in the next hadith. The
pictures were not of the forbidden kind so were tolerated on the two pillows whereas
previous hadith was of living beings and so forbidden. Or when the pillows were made,
the pictures were cut off. Or, the prophet ,leal had torn them off on the curtain.
(٤٤٩٤) وَعَنْهَا أَّ النَِّيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ خَرَجَ غَزَاٍ فَأَخَذْتُ أَمًَّا فَسَتَرْتُّهُ عَلَى الْبَّابِ فَلَمَّا قَدِمَ
فَرَأَى التَّمَطَ فَجَذَبَهُ حَتَّى مَتَكَهُ ثُؤَّ قَالَ إِثَّ اللَّهُ لَمْ يَأْ مُرُنَا أَنْ تَكَّهُو الْحِجَارَةَ وَالطِّيْنَ - (متفق عليه)
4494. Sayyidah Ayshah رضى الله عنهاا narrated that the Prophet صلى الله عليه وسلم went out to
wage jihad. She procured a piece of cloth and hung it as a curtain at the door. When
he returned and saw the curtain, he pulled it and tore it down. He said, "Allah had
not commanded us to clothe stones and mud."3
COMMENTARY: The piece of cloth that Sayyidah Ayshah que ano, had hung was a very
exquisite carpet or bedding. It is also placed on a howdah or used as a curtain. If she had
put it up as a screen from unwanted sight, the Prophet ,lea Lo would not have disliked
it. So, she must have hung it as an adornment.
Some people have written that the curtain had pictures of horses. But, this opinion does not
tally with the text of the hadith because the Prophet ,,ledo said that walls are not to be
clothed.
Yahya said that this prohibition is of the kind of nahi tanzihi (forbidden nearer to lawful),
because there is oncommend of Allah prohibiting it. The Prophet ,la held that this
was not compatible with his family's righteousness and god-fearing attitude. The hadith is
evidence that one should disallow clothing of walls. It is also evidence that if anyone finds
anything bad then he must destroy it and express his anger over it.
WARNING TO MAKER OF PICTURES
(٤٤٩٥) وَعَنْهَا عَنُ رَسُولِ اللهِ صَلَّى اللّهُ عَلَيْهِ وَسَلَّمَ قَالَ أَشُدُّ النَّاسِ عَذَابًا يَوْمَ الْقِيْمَةِ الَّذِيْنَ يُقَاهِئُونَ
يَخَلْقِ اللّهِ (متفق عليه)
1 Bukhari # 5961, Musilm # 96-2107. '
2 Bukhari # 2479, Muslim # 9-2107.
3 Bukhari # 5954, Muslim # 92-2107.

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4495. Sayyidah Ayshah (رضى الله عنها narrated that the Prophet صلى الله عليه وسلم said, "The
people who will get the severest punishment on the day of resurrection will be
those who (try to) copy the creation of Allah."1
COMMENTARY: To create pictures is to try to resemble Allah's creation of form and
appearance. The artist seems to make his work resemble Allah's. He makes something that
resembles Allah's creation. Ibn Maalik ales, said that if he does it with intention to imitate
Allah's creation of giving form and shape, then he is a disbeliever. In that case, the hadith
will be interpreted to mean; He will face a punishment more severe than other disbelievers
because of his filthy or ugly disbelief.
If he does not hold that intention, then this hadith should serve as a severe wearing to him.
(٤٤٩٦) وَعَنْ آَبٍ هُرَيْرَةَ قَالَ سَمِعْتُ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَقُوْلُ قَالَ اللهُ تَعَالِى وَمَنُ أَنْظُلَهُ مِمَّنُ
ذَهَبَ يَخْلُقُ كَخَلْقِيْ فَلْيُخْلُقُوْا ذَرَّةٌ أَوْ لِيَخْلُقُوْا حَبَّةً أَوْشَعِيُرَّةً- (متفق عليه)
4496. Sayyiduna Abu Hurayrah can+, narrated that he heard Allah's Messenger
tle à say, "Allah, the Exalted, says, "Who can be more wrong than he who goes
about creating like My creation. So, let him create a gnate, and let him create a grain
or a grain of barley." (He make faces as I create and in reality he cannot, yet he tries
and claims to do it).2
(٤٤٩٧) وَعَنْ عَبْدِ اللهِ بْنِ مَسْعُوْدٍ قَالَ سَمِعْتُ رَسُولَ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يَقُوْلُ أَشَدُّ النَّاسِ عَذَابًا
عِنْدَ اللَّهِ الْمُصَوِّرُونَ - (متفق عليه)
4497. Sayyiduna Abdullah ibn Mas'ud As a >, narrated that he heard Allah's
Messenger صلى الله عليه وسلم say, "In Allah's sight, those who deserve the severest
punishment are they who create likeness (of creations of Allah)."3
COMMENTARY: The people who make pictures will be punished most severely by Allah.
some ulama (Scholars) say that they are those who make idols to be worshipped by men,
for such a one is definitely a disbeliever.
Some other say that if anyone draws or makes pictures with intention to imitate Allah's
work then he too is a disbeliever and deserves the harshest of chastisement. If he has no
such intention but makes resemblances nevertheless, then he may not be a disbeliever but
is a great sinner, and will deserve treatment as such.
The ulama (Scholars) say unanimously that the hadith refers to pictures or resemblances of
living creatures, not to inanimate objects. But, Mujahid said that it is makruh (disapproved)
to depict fruit-bearing trees, too and other scholars hold that it is disliked to make pictures
of non living, inanimate things and it is art of vain play and amusement and a meaningless
pursuit.
(٤٤٩٨) وَعَنِ ابْنِ عَبَّاسٍ قَالَ سَمِعْتُ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَقُولُ كُلُّ مُصَوّرٍ فِي النَّارِ يُجُعَلُ لَهُ بِكُلِّ
صُوْرَةٍ صَوَّرَهَا نَفْسْ فَيُعَذِّبُهُ فِيْ جَهَنَّمَ قَالَ ابْنُ عَبَّاسٍ فَإِنْ كُنْتَ لَا بُدَّفَاعِلًا فَاصْنَعِ الشَّجَرَوَ مَا لَا رُوْح
1 Bukhari # 5954, Muslim # 92-2107 (as previous).
2 Bukhari # 5953, Muslim # 101-2111.
3 Bukhari # 5950, Muslim # 98-2109.

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فِيْهِ- (متفق عليه)
صلى الله عليه narrated that he heard Allah's Messenger رضى الله عنه Sayyiduna Ibn Abbas .4498
, say, "Everyone who makes a picture 'or replica will go to hell. A soul will be
create for every picture of replica he has made, and it will punish him in hell." Ibn
Abbas usalo, said, "If you cannot do without perpetrating it, then make pictures of
trees and such things as have no soul."1
COMMENTARY: It is disallowed to make every kind of a picture or statue, but some ulama
(Scholars) make an exception of dolls for girls. However, Imam Maalik alde>, said that it is
makruh (disapproved) for men to buy them. Some ulama (Scholars) have asserted that the
aforesaid permission is withdrawn.
(٤٤٩٩) وَعَنْهُ قَالَ سَمِعْتُ رَسُولَ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَقُولُ مَنْ تَحَلَّمَ بِحُلْمٍ لَمْ يَرَهُ كُلِّفَ أَنْ يَعْقِدَ
بَيْنَ شَحِيُرَ تَيْنِ وَلَنْ يَفْعَلُ وَ مَنِ اسْتَمََّ إِلَى حَدِيْثِ قَوْمٍ وَهُمْ لَهُ كَارِهُوْنَ آَوْ يَفِرُّوْنَ مِنْهُ صُبَّ فِيْ أُذُنِّيْهِ
إِلَّأَنُكُ يَوْمَ الْقِيْمَةِ وَمَنْ صَوَّرَ صُوْرَةً عُذِّبَ وُكُلِّفَ آَنْ يَنْفُخَّ فِيْهَا وَلَيْسَ بِنَافِخٍ - (رواه البخارى)
صلى الله عليه narrated that he heard Allah's Messenger رضى الله عنه Sayyiduna Ibn Abbas .4499
, say, "If anyone claims to have seen a dream that he has not seen then (in the
hereafter) he will be made responsible to fasten together two barley seeds which he
will not be able to do. If anyone eavesdrops on other people's conversation when
they do not approve of his overhearing, or (they) try to avert him, then lead will be
poured into his ears on the day of resurrection. And if anyone makes a picture of
something then he will be punished and asked to breath life into it, but he will not
be able to breath (into it)."2
COMMENTARY: The men will never be able to put two seeds of barley together. So, he
will continue to be punished because he faces an impossible task, Describing a false dream
is to join lies together, so the task assigned to him is to join seeds. The punishment on
reporting a false dream is greater than on telling lies because a dream is from the unseen
world, and a true dream is a portion of the many portion of prophethood. It may be
compared to a kind of wahy or inspiration. So, one who relates a false dream forges a lie
against Allah which is the most serious kind of lie.
Some authorities say that the hadith refers to a man who lays claim to prophethood or
righteousness.3
For instance, he might claim that he dreamt that Allah made him a prophet or a wali4 or, he
might say that Allah's Messenger Ly,lean lo gave him a certain command, but he lies about it.
As for the eavesdropper, if he hears conversation stealthily to prevent mischief and protect
innocent people, then he is not blameworthy.
PLAYING BACKGAMMON IS BAD
(٤٥٠٠) وَعَنْ بُرَيْدَةً أَّ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ مَنْ لَعِبَ بِالتَّرْدِ شيْرٍ فَكَّمَا صَبَغَ يَدَهُ فِيْ لَحُمِ
1 Bukhari # 2225, Muslim # 99-2110.
2 Bukhari # 3916.
3 It is Wali, meaning friend (of Allah).
4 Friend of Allah.

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چنُزِيْرٍ وَدَمِە۔(رواه مسلم)
4500. Sayyiduna Buraydah رضى الله عنه narrated that the Prophet صلى الله عليه وسلم said, "One
who plays backgammon (nard sheer) is like one who has immerses his hand in the
flesh of swine and its blood."1
COMMENTARY: Nard sheer is a game of dice. It was invented by a king of Iran, shapur
ibn Ardesher ibn Babek. It is as repulsive as swine flesh and swine blood.
All the ulama (Scholars) declare that it is unlawful to play backgammon in whatever form.
SECTION II
الفضل الثانِى
PICTURES ON ONE'S BEDDING NOT DISLIKED
(٤٥٠١) عَنْ أَبٍ مُرَيْرَةً قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ آَتَانِيْ جِبْرَئِيُلُ عَلَيْهِ السَّلَّامَ قَالَ آتَيْتُكَ
الْبَّارِ حَةَّ فَلَمُ يَمْنَعَنِ آَْ أَكُوْتَ دَخَلْتُ إِلَّ أَنَّهِ كَاتَ عَلَى الْبَابِ تَمَاثِيْلُ وَ كَانَ فِى الْبَيْتِ قِرَامُ
سُرِفِيْهِ تَمَاثِيْلُ وَكَاتَ فِي الْبَيْتِ كَلْبُ فَهُرْ بِرَاسِ السِّمْثَالِ الَّذِىُ عَلَى بَابِ الْبَيْتِ فَيُقْطَعُ فَيُصِيْرُ كَهَيْئَةٍ
الشَّجَرَةِ وَمُرْ بِالسِّتْرِ فَلْيُقْطَهُ فَلْيُجْعَلُ وَسَاوَتَيْنٍ مَنْبُؤْذَّتَيْنِ تُؤْطَانٍ وَمُرُ بِالْكَلْبٍ فَلْيُخْرُجْ فَفَعَلَ رَسُوُلُ
اللهِ صَلَى اللهُ عَلَيْهِ وَسَلَّمَ - (رواه الترمذى وابوداؤد)
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Hurayrah .4501
said, "Jibril > Jule said, "I came to you last night, and nothing prevented me from
entering (the house) but that there were at the door pictures on a curtain made out
from a decorated cloth. There was a dog (too) in the house. So give instructions for
the removal of the head from the picture at the door of the house so that it may look
like a tree. And, give instructions that the curtain be cut off and made into two
pillows that may be cast down and trampled underfoot. And, give instructions for
the dog to be shown out." Allah's Messenger صلى الله عليه وسلم did that.2
COMMENTARY: It is stated in Fatawa Qadi Khan that it is makruh (disapproved) to offer
salah (prayer) when there is a picture in front of the worshipper, or above his head or to his
right or left, or, on his clothing. However, there are two different opinions on a picture
being on one's bedding. The more correct opinion is that it is not makruh (disapproved) if
there is a picture on one's bedding, provided it is not on a place at which the worshipper
will prostrate. Moreover, this discussion is about large pictures that are visible clearly to
any one. If the pictures are small, or their heads are cut or obliterated, then there is no harm
in that.
PROTRUDING NECK FROM HELL WILL SEE, HEAR & SPEAK
(٤٥٠٢) وَعَنْهُ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَخْرٌُ حُثْقٌ مِنَ الثَّارِ يَوْمَ الْقِيْمَةِ لَّهَا عَيْنَانٍ
تُبْصِرَانٍ وَأُذُنَانٍ تَسْمَعَانٍ وَإِسَانٌ يَنْطِقُ يَقُولُ إِنْ وَكِلْتُ بِقَلِئَةٍ بِكُلِّ جَبَّارٍ عَنِيْدٍ وَكُلِّ مَنْ دَعَامَةَ
1 Tirmidhi # 10. 2260.
2 Tirmidhi # 2806 (2815) Abu Dawud # 4158, Musnad Ahma Ahmad # 10197.

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اللّهِ إِلَهَا اخَرَوَ بِالْمُصَوِّرِيْنَ- (رواه الترمذى)
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Hurayrah .4502
said, "A neck will emerge from hell on the day or resurrection. It will have two eyes
to see, two ears to hears and a tongue with which it will speak. It will say, '1 am
appointed over three kinds: every rebellious tyrant, everyone who calls another
god besides Allah and the artists who make or draw pictures.'1
THREE THINGS ARE FORBIDDEN
(٤٥٠٣) وَعَنِ ابْنِ عَبَّاسٍ عَنْ رَسُولِ اللَّهِ صَلَّى اللّهُ عَلَيْهِ وَسَلَّمَ قَالَ إِثَّ اللهُ تَعَالى حَرَّمَ الُمْرَ وَالْمَيْسِرَ
وَالْكُوْبَةَ وَقَالَ كُلُّ مُسْكِرٍ حَرَامْ قِيْلَ الْكُوْبَةُ الطِّبْلُ - (رواه البيهقى فى شعب الأمان)
4503. Sayyiduna Ibn Abbas رضى الله عنه narrated that Allah's Messenger صلى الله عليه وسلم said,
"Surely, Allah, the exalted, has forbidden wine, gambling and kubah." He said,
also, Every intoxicant is unlawful." And it was said, "Kubah is a drum."2
COMMENTARY: The ulama (Scholars) describe the kabah as;
(i)
backgammon,
(ii)
harp or harmonica
(iii)
drum not the one used by warriors.
(٤٥٠٤) وَعَنِ ابْنِ عُمَرَأَّ النَّيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ تَى عَنِ الْخُمْرِ وَالْمَيْسِرِ وَالْكُوْبَةِ وَ الْغُبَيِّرَاءِ
وَالْغَبَيْرَاءُ شَرَابْ تَعْمَلُهُ الْخُبْشَةُ مِنَ الذُّرَةِ وَيُقَالُ لَّهَا السُّكُرُگُ (رواه ابوداؤد)
4504. Sayyiduna Ibn Umar رضى الله عنه said that the Prophet صلى اله عليه وسلم forbade wine,
gambling, kubah and ghubayra. Ghubayra is wine made from millet by the
Ethiopians. It is called sukurkah.3
PLAYING BACKGAMMON IS DISOBEDIENCE
(٤٥٠٥) وَعَنْ أَبٍ مُؤْسَى الْأَشْعَرِيّ آَّ رَسُولَ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ مَنْ لَعِبَ بِالنَّرْدِ فَقَدْ عَقَى اللّهَ
وَرَسُولَە-(رواهاحمد وابوداؤد)
صلى اله عليه narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Musa Ash'ary .4505
, said, "He who plays backgammon disobeys Allah and His Messenger."4
COMMENTARY: As stated earlier (hadith # 4500) to play backgammon is absolutely
forbidden. If it is played with stakes then it truly is gambling otherwise it is gambling
in appearance.
FLYING PIGEONS
(٤٥٠٦) وَعَنْ أَبيْ هُرَيْرَةَ آَكَّ رَسُولَ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ رَأَى رُجُلًا يَتْبَعُ حَمَامَةً فَقَالَ شَيْطَانٌ
1 Tirmidhi # 2574 (2583)
2 Abu Dawud # 5696, Bayhaqi in Shu'ab ul Eeman.
3 Abu Dawud # 3685.
+ Abu Dawud # 4938.

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يَتَّبِمُ شَيْطَانَةً-(رواه احمد وابو داود وابن ماجة والبيهقى فى شعب الإيمان)
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Hurayrah .4506
saw a man occupied with pigeons. So he said, "A devil pursues a she devil.1
COMMENTARY: The Prophet صلى الله عليه وسلم called the man a devil because he was engaged
in vain pursuit and a frivolous game.
He called the pigeons she devils because they occupied him a betting and play. He was
drive away from remembrance of Allah, and religion.
Clearly, playing with pigeons is a forbidden game. Nawawi usan>, said that it is permitted
without reservation to domesticate them for their eggs and young and as a hobby and as
messengers. However, it is makruh (disapproved) to fly them for sport.
SECTION III
اَلْفَضْلُ الثَّالِثُ
DRAWING PICTURES AS A PROFESSION
(٤٥٠٧) عَنْ سَعِيْدٍ بُنِ آَيِ الْحُسَنِ قَالَ كُنْتُ عِنْدَ ابْنِ عَبَّاسٍ إِذْجَاءَ، رَجُلْ فَقَالَ يَا ابْنَ عَبَّاسٍ إِى رَجُلْ إِنَّمَا
مَعِيْشَتِيْ مِنْ صَنْعَةٍ يَدِئْ وَإِّ أَصْنَهُ هذِهِ التََّاوِيْرَ فَقَالَ ابْنُ عَبَّاسٍ لَا أُحَدِّئُكَ إِلَّمَا سَمِعْتُ مِنْ رَسُولٍ
اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ سَمِعْتُهُ يَقُوْلُ مَنْ صَوَّرَ صُوْرَةً فَإِنَّ اللّهُ مُعَذِّبُهُ حَتَّى يَنْفُخَّ فِيْهِ الرُّوْمَ وَلَّيْسَ
بِنَافِجِ فِيُّهَا آَبَدًا فَرَبَا الرَّجُلُ رَبُوَةٌ شَدِيدَةً وَأَصْفَرَ وَجُهُهُ فَقَالَ وَيُحَكَ إِنْ أَبَيْتَ إِلَّا أَنْ تَصْنَعَ فَعَلَيْكَ
بِهِذَا الشَّجَرِوَ كُلِّ شَىْءٍ لَيْسَ فِيْهِرُؤْمُ - (رواه البخارى)
رضى الله narrated, "I was with Ibn Abbas رحمه الله Sayyiduna Sa'eed ibn Abu Hasan .4507
4. (one day) when a man came to him and said, 'O Ibn Abbas! I am a man and my
profession is the work of my hand with which I make these pictures. (tell me what
would I do, for, I know not another means of livelihood?)' Ibn Abbas usan+, said to
him (knowing that it was difficult to get him out of it), 'I shall tell you only what I
had heard Allah's Messenger صلى الله عليه وسلم say. I had heard him say that he who
makes pictures of anything, then Allah will punish him till he blows life into them
which he shall never be able to blow into them." The man was agape and worried,
so he said to him, 'Woe to youl If you reject any other profession, then make
pictures of these trees and of whatever has no life."2
ABOUT A CHURCH
(٤٥٠٨) وَعَنْ عَائِشَةً قَالَتْ لَمَّا اشْتَكَى النَّبِىُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ذَكَّرَ بَعْضُ نِسَائِهِ كَنِيْسَةٌ يُقَالُ لَّهَا مَارِيَةٌ
وَكَانَتْ أُمُّ سَلَّمَةً وَ أُمّ حَبِيْبَةً أَتَتْ أَرْضَ الخُجْشَةِ فَذَكَّرَتَا مِنْ حُسْنِهَا وَتَصَاوِيْرَ فِيْهَا فَرَفَعَ رَاسَهُ فَقَالَ
أُولئِكَ إِذَا مَاتَ فِيْهِمُ الرَّجُلُ الصَّالِحُ بَنَوْا عَلَى قَبْرِهِ مَسْجِدًا ثُمَّ صَوَّرُ وافِيْهِ تِلْكَ الشُّوَّرَ أُولَئِكَ شِرَارُ خَلْقِ
اللّهِ- (متفق عليه)
4508. Sayyidah Ayshah رضى الله عنها narrated that when the Prophet صلى الله عليه وسلم was ill.
1 Abu Dawud # 4940, Ibn Majah, Bay haqi in Sha'ub ul Eeman.
2 Bukhari # 2225.

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Some of his wives jus à +, spoke of a church, called Mariyah. (Sayyidah) Umm
salamah and (Sayyidah) Umm Habibah had been to Ethiopia and they mentioned
its beauty and the statues lying in it. (on hearing them,) he raised his head and said,
"They (the Ethiopians or the Christians) build a house of worship over his grave
when a pious man among them dies. Then they make those statues in it They are
the worst of Allah's creatures."1
COMMENTARY: They are the worst of the creatures because they build worship houses on
. graves and pray facing the graves.
THOSE WHO WILL BE PUNISHED MOST SEVERLY
(٤٥٠٩) وَعَنِ ابْنِ عَبَّاسٍ قَالَ قَالَ رَسُولُ اللّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ إِنَّ أَشَدَّ النَّاسِ عَذَابًا يَوْمَ الْقِيمَةِ مَنْ
قَتَلَ نَبِيَّ أَوْقَتَلَهُ نَبِيًّا أَوْ قَتَلَ آَحَدَ وَالِدَيْهِ وَالْمُصَوِّرُوَ وَعَالِمٌ لَمْ يَنْتَّفِئُ بِعِلْمِه۔
4509. Sayyiduna Ibn Abbas رضى الله عنه narrated that Allah's Messenger صلى الله عليه وسلم said,
"On the day of resurrection, the severest punishment will be awarded to one who
kills a prophet, or one who is killed by a prophet (in a battle - jihad), or who kills
one of his parents, and they who draw or) make pictures (or replicas), and a scholar
who does not use his knowledge to benefit (meaning, does not act according to his
learning)."2
COMMENTARY: Another tradition also establishes that one whom a Prophet kills will be
awarded the severest of punishment. It says:
اشتد غضب الله على رجل تقتله رسول الله فى سبيل الله
(Wrath of Allah will be severest on a man whom a messenger of Allah kills in the
path of Allah.)3
This is because a Prophet will kill only him who intends to kill the Prophet. The proviso of
in Allah's path excludes those put to death when given the punishment of hadd (a
prescribed punishment) or in qisas (retaliation).
EVIL OF THE GAME OF CHESS
(٤٥١٠) وَعَنُّ عَلِيٍّ أَنَّهُ كَانَ يَقُولُ الشَّطْرَنْجُ هُوَ مَيْسِرُ الْآَعَاجِمِـ
4510. Sayyiduna Ali 4 Ano, said often, "Chess is the game of chance of the aliens."4
COMMENTARY: This is played by non-Muslims and is gambling in reality or in
resemblance. It is forbidden to do as they do in any thing like this.
(٤٥١١) وَعَنِ ابْنِ شَهَابٍ آَّ آبَامُوسَى الْأَشْعَرَِّ قَالَ لَا يَلْعَبُ بِالشَّطُرَنْجِ إِلَّ خَاطٌِ -
4511. Sayyiduna Ibn Shihab al >, narrated that (Sayyiduna) Abu Musa de ano)
Ash'ary said, "None but a sinner plays chess."5
1 Muslim # 16. 528, Bukhari # 3873.
2 Bayhaqi in Shu'abul Eeman # 7888.
3 Bukhari # 4073 to 4076, Muslim, Muwatta Maalik.
4 Bayhaqi in Shu'ab ul Eeman # 6518.
5 Bayhaqi in Shu'ab ul Eeman # 6518.

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(٤٥١٢) وَعَنْهُ أَنَّهُ سُئِلَ عَنْ لَعُبِ الشَّطْرَنْجِ فَقَالَ هِىَ مِنَ الْبَاطِلِ وَلَايُحِبُّ اللّهُ الْبَاطِلَ رَوَى الْبَيْهَقِىُّ
الْأَحَادِيْثَ الْأَرْبَعَةِ فِيْ شُعَبِ الْإِيمَانِ-
4512. Sayyiduna Ibn Shihab and>, said that when he was asked about the game of
chess, he said, "It is things. And, Allah does not like that which is vain."2
The last four ahadith are transmitted by Bayhaqi in Shu'abul Eeman'
COMMENTARY: It is stated in the Hidayah that is makruh (disapproved) tahrimi to play
. صلى الله عليه وسلم backgammon and chess, on he basis of the saying of the Prophet
"He who plays chess or backgammon is as though he puts his hand in the blood of swine."
The hadith is reproduced in Jami Saghir that he who plays chess is accursed and he who
looks at it with interest is as though he eats swineflesh.
As for the writing in some books that Imam Shafi'I am a>, has declared that this play is
permitted with some conditions, Imam ghazzali ale>, has written in Nisab ul Ihtisab that
Imam Shafi'I al>, too, held that this game is makruh (disapproved). So, perhaps in the be
ginning he may have regarded it as permissible but later he revised his verdict against it.
The book Durr Mukhtar and others write that all such games are makruh (disapproved).
DOG IS IMPURE BUT CAT IS NOT
(٤٥١٣) وَعَنْ أَبِيْ هُرَيُرَةَ قَالَ كَانَ رَسُولُ اللّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يَأْتِيْ دَارَ قَوْمٍ مِنَ الْآَنْصَارِ وَدُوْنَهُمُ دَارٌ
فَشَقَّ ذُلِكَ عَلَيْهِمْ فَقَالُوا يَارَسُوْلَ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ تَأْتِ دَارَ فُلَانٍ وَلَا تَأْقِ دَارَنَا قَالَ النَّبُّ صَلَّى
اللَّهُ عَلَيْهِ وَسَلَّمَ لِأَّ فِيْ دَارِكُمْ كَلْبًّا قَالُوا إِنَّ فِي دَارِ هِمْ سِنَّوْرًا فَقَالَ النَِّيُّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ السُِّّوْرُ
سبهٌ-(رواه الدارقطنى)
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Hurayrah .4513
visited the house of some of the ansar often. But, there was a house in their
neighbourhood which he never visited They found it very painful. So, they
submitted, "O Messenger of Allah, you visit the house of so and so but do not come
to our house. (Have we have some wrong?)"
The Prophet صلى الله عليه وسلم said, "It is because there is a dog in your house." They
submitted, "There is a cat in their house." (Both cat and dog are beasts of prey) The
prophet صلى الله عليه وسلم said, "A cat is a beast of prey."3
COMMENTARY: The dog is mischievous (devilish) and impure. The cat is not so and the
angels do not stay away because of it. The Prophets plads have the same nature as the angels.
رضى الله عنه (for perhaps Abu Musa) رحمه ثه He meaning Ibn Shihab 1
2 Bayhaqi in Shu'abul Eeman # 6518.
3 Daraqutni # 5 (Taha'rah).
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بسم الله الرحمن الرحيم
BOOK - XII
KITABUT-TIBB WA AR RUQA
كِتَابُ الظِّتٍّ وَالرُّفى
MEDICINE & SPELLS
The word (b) is generally spelt tibb.
However, Suyuti alter, said that it is spelt also tibb, tibb and tubb
It means 'to undergo treatment,' 'to take medicine.'
Sometimes, tibb is used in the sense of 'spell' or 'sorcery.' Hence, matbub (b) is a person
on whom a spell is cast, one who is enchanted.
Tibb is concerned both with the outward body and the inward self. The former is physical
treatment (by a physician) and the latter is spiritual treatment (by a spiritualist), to cure bed
thoughts and deeds and evil habits that cause inward run of the spirit or self, which are
made to be given up.
Medicine, too, is of two kinds:
(i)
Physical and natural, both uncompounded and mixtures or compounds. (It is
as general medicines are).
(ii)
Spiritual and oral. It is from the noble Quran and from other things that come
under the same category.
.
The Prophet صلى الله عليه وسلم opted for both the normal and apparent physical medicine as well
as the unseen and spiritual medicine for the treatment of the members of his ummah.
The word (;) ruqa is the plural of (",) ruqyah. It is enchantment, incantation. Sorcery,
charm or a spell. The ulama (Scholars) are unanimous that invocation may be made in
this regard by means of verses of the Quran, known supplication and Al-asam Al-husna
(the beautiful names of Allah). It is also allowed by means of such incantation whose
words and expressions are known for their meaning, if they are not contrary to religion
and Shari'ah (divine law). However, if the words and expressions of the incantation are
vague and indiscernible and their meanings are uncertain, or they are contrary to and
incompatible with the teachings and commands of religion and Shari'ah (divine law),
then it is absolutely forbidden to use them as incantation.
Similarly, the practice of the astrologers and soothsayers who incant by means of astrology
or divining and geomancy and who go by set times and hours, is makruh (disapproved)
and forbidden.
SECTION I
الفَضل الآولُ
ALLAH HAS CREATED CURE FOR EVERY ILLNESS
(٤٥١٤) عَنْ آنٍ هُرَيْرَةَ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ مَا أَنْزَلَ اللهُ تَعَالِى دَاءٌ إِلَّا أَنْزَلَ لَه
شِفَاء(رواه البخارى)

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صلى الله عليه narrated that Allah's Messenger صلى الله عليه وسلم Sayyiduna Abu Hurayrah .4514
, said, "Allah has not set down (and created) a disease without sending down a
cure for it." (It means that Allah has created with every disease its cure too so that it
may be used and the disease remedied.)1
ALLAH IS HE WHO CURES
(٤٥١٥) وَعَنْ جَابِرٍ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللّهُ عَلَيْهِ وَسَلَّمَ لِكُلِّ دَاءٍ دَوَاءٌ فَإِذَ اُصِيْبُ دَوَاءُ الدَّاءَ بَرَءَ پِإِذْنِ
اللهِ-(رواه مسلم)
4515. Sayyiduna Jabbir رضى الله عنه narrated that Allah's Messenger صلى الله عليه وسلم said,
"There is a medicine for every disease. When the treatment is suitable to the
disease, the patient recovers at Allah's command."2
COMMENTARY: (i) Allah makes the treatment easy.
(ii)
Medicine does not work without Allah's permission.
(iii)
It is mustahab (desirable) to use the medicine. This is the opinion of the
,majority of the ulama (Scholars) (Teebi).
Allah is the one who cures and no one should regard medicine as the means of cure of
itself. Medicine is only an outward means of remedy.
It is stated in the tradition of Humaydi that Allah has created a remedy for every disease
and there is no illness or malady without a cure. When a person falls ill, Allah sends down
an angel who has a screen with him which he puts between the medicine and the disease.
Only when Allah decides to cure him, He commands the angel to remove the screen and
the medicine begins to be effective. This indicates that to use medicine is mustahab
(desirable). This is as the sahabah (Prophet's Companions) (a+, contended.
This hadith rejects the contention of the Sufis (mystics) who say, "We rely on Divine decree
and we do not need any medicine."
Rather, we must believe that Allah is the Doer and medicine is also by His decree. It is the
same as making a supplication and fighting with the infidels though Allah can suppress
them without fighting.
In short, to use of the means does not reject trust in Allah. It is like eating that satisfies
hunger. The Prophet صلى الله عليه وسلم was the chief of those who trust in Allah, yet he had
recourse to medicine.
REMEDY IN THREE THINGS
(٤٥١٦) وَعَنِ ابْنِ عَبَّاسٍ قَالَ قَالَ رَسُولُ اللّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ الشِّفَاءُ فِيْ ثَلْثٍ فِي شَرُطَةٍ مِعْجَرٍ أَوْ شَرُبَةٍ
عَسْلٍ أَوْكَيَّةٍ بِنَارٍ وَآَنَا آَتْهُى أُمَّتِى عَنِ الْكَّيِّ- (رواه البخارى)
4516. Sayyiduna Ibn Abbas رضى الله عنه narrated that Allah's Messenger صلى الله عليه وسلم said,
"Remedy lies in three things:
the incision of a cupping - glass, or,
a drink of honey, or cauterization by fire.
1 Bukhari # 5678.
2 Muslim # 69-2204.

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But, I forbid my ummah to cauterise."1
COMMENTARY: The first thing is cupping with a lancet or razor.
The ulama (Scholars) say, according to the writer of Safar us Sa'adah, that the hadith
guides towards all physical ailments. Some ailments are plethoric so the excess blood is
removed by cupping. Other ailments are biliary, sluggish temperament, or melancholy
which are cured by purgatives. Honey serves the purpose.
When a physician gives up and cannot suggest a remedy, the last resort is to cauterize by fire.
The prophet صلى الله عليه وسلم forbade his ummah to cauterize because the Arabs had given it too
much importance and had relied on it as a guaranteed remedy. Clearly this belief was
contrary to Islam. Nothing can be a sure cure, it is only an outward means of remedy. Real
cure lies in Allah's hands, and His command.
This disallowance is of the kind of nahy tanzihi. If any one uses this method with the belief
that it is merely an outward means, and places hope in Allah for the cure, then he is
allowed to employ cauterization.
Some ulama (Scholars) say that if there is a risk to life or of being harmed by cauterization,
then it is forbidden. There are ahadith that permit one to cauterize as also those that
disallow one to do it. In principle, this form of remedy is allowed but it does not follow that
one cannot dislike it. There are many things that the Prophet صلى الله عليه وسلم did not like but he
did not disallow them to other people. If cure can be had through other means then
cauterization must be avoided. The Prophet صلى الله عليه وسلم did instruct some sahabah
(Prophet's Companions) », to cauterize themselves because that seemed necessary.
In short, it is makruh (disapproved) to cauterize a limb unless prescribed by a physician.
MORE ABOUT CAUTERISATION
(٤٥١٧) وَعَنْ جَابِرٍ قَالَ رُمِيَ أُتَنْ يَوْمَ الْأَحْزَابِ عَلَى أَكْحَلِهِ فَكَرَاهُ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ (رواه مسلم)
4517. Sayyiduna Jabir us &+, narrated that in the Battle of Ahzab (also called Battle
of Khaduq - confederates and trenches, respectively), Ubayy was hit by an arrow in
the median vein of his arm (and it bled). Allah's Messenger صلى الله عليه وسلم had him
cauterized (or he did it himself).2
(٤٥١٨) وَعَنَّهُ قَالَ رُبِيَ سَعُدُ بُنُّ مَعَاذٍ فِي أَكْحَلِهِ فَحَسَمَهُ النَّبِىُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ بِيَّدٍهٍ بِمَشْقَصٍ ثُزَّ وَرِمَتُ
فَحَسَمَە القَّانِيَةَ-(رواه مسلم)
4518. Sayyiduna Jabir رضى الله عنه narrated, "Sa'd ibn Mu'adh رضى الله عنه was hit (by an
arrow) in the median vein of his arm. The Prophet صلى الله عليه وسلم cauterized it with his
own hand with a broad arrow head. But, it swelled up, so he cauterized a second
time."3
(٤٥١٩) وَعَنْهُ قَالَ بَعَثَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ إِلى أُنَّ بْنِ كَعْبٍ طَبِئْبًّا فَقَطَةٌ مِنْهُ عِرْقًّاتُؤَّ كَرَاهُ
عَلَيْهِ-(رواه مسلم)
1 Bukhari # 5680.
2 Muslim # 74. 2207.
3 Muslim # 75. 2208, Tirmidhi # 1582.