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Hijab (de hoofddoek?) in de Koran.

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    Geplaatst op: 14 maart 2012 om 12:57

Een selectie uit Muslim's dress-code


Book 024, Number 5132:

This hadith has been narrated on the authority of Ash'ath b. Sulaim with the same chain of transmitters but with this difference that instead of the words: Ifsha as-Salam (spreading the salutations), he substituted the words Radd as-Saldm (i. e. responding to the words of salutation) and he said: He forbade (the use of) gold ring.

Book 024, Number 5140:

'Abd al-Rahmin b. Abu Laili reported that Hudhaifa asked for water and a Magian gave him water in a silver vessel, whereupon he said: I heard Allah's Messenger (may peace be upon him) as saying: Do not wear silk or brocade and do not drink ifi vessels of gold and silver, and do not eat in the dishes made of them (i. e. gold and silver), for these are for them (the non-believers) in this world.

Book 024, Number 5150:

Khalifa b. Ka'b AbCi Dhubyan reported: I heard 'Abdullah b. Zubair addressing the people and saying: Behold! do not dress your women with silk clothes for I heard 'Umar b. Khattab as sayinp that he had heard Allah's messenger (may peace be upon him) as saying: Do not wear silk, for one who wear it in this world will not wear it in the Hereafter. (tegenstrijdig? ja, want later well toegelaten) 

Book 024, Number 5156:

Suwaid b. Ghafala said: 'Umar addressed us at a place known as Jabiya (Syria) and he said: Allah's Apostle (may peace be upon him) forbade us the wearing of silk but to the extent of two or three fingers or four fingers. (een versoepeling)

Book 024, Number 5162:

'Ali b. Abu Talib reported that Allah's Messenger (may peace be upon him) gave me to wear a garment in the form of silk cloak. I went out wearing it, but saw signs of anger on his face, so I tore it and distributed it amongst my women.

Book 024, Number 5170:

Anas reported that Allah's Messenger (may peace be upon him) granted concession, or Zubair b. Awwam and 'Abd Al-Rahman b. Auf were granted concession, for the wearing of silk because of the itch that they both had.

Book 024, Number 5176:

'Ali b. Abu Talib reported that Allah's Messenger (may peace be upon him) forbade wearing of silk and yellow clothes, and the gold ring, and the reciting of the Qur'an in the ruku'.

Book 024, Number 5180:

Anas reported that the garment most liked by Allah's Messenger (may peace be upon him) was the mantle of Yemen.

Book 024, Number 5182:

Abu Burda reported that A'isha brought out for us the lower garment and the upper garment made of the Mulabbada (viltachtig omslagdoek) cloth and said: It was in these (clothes) that Allah's Messenger (may peace be upon him) died. Ibn Hatim (one of the narrators) in his narration Wd: The lower garment of coarse cloth.

Book 024, Number 5191:

Ibn 'Umar reported Allah's Messenger (may peace be upon him) having said: Allah will not look upon him who trails his garment out of pride.

Book 024, Number 5200:

Ibn 'Umar reported: I happened to pass before Allah's Messenger (may peace be upon bin) with my lower garment trailing (upon the ground). He said: 'Abdullah, tug up your lower garment,, I tugged it up, and he again said: Tug it still further, and I tugged it still further and I went on tugging it afterward, whereupon some of the people said: To what extent? Thereupon he said: To the middle of the shanks

Book 024, Number 5205:

Abu Huraira reported Allah's Messenger (may peace be upon him) as saying: There was a person who walked with pride because of his (fine) mantles and well pleased with his personality. Allah made him sink in the earth and he would go on sinking in that until the Day of Resurrection.

Book 024, Number 5230:

Jabir reported: I heard Allah's Apostle (may peace be upon him) saying during an expedition in which we also participated: Make a general practice of wearing sandals, for a man is riding as it were when he wears sandals.

Book 024, Number 5235:

Jabir reported Allah's Messenger (may peace be upon him) as saying: When the thong of the shoe of any one of you is cut off. he should not walk with one sandal until he has got the thong repaired, and he should not walk with one shoe and he should not eat with his left hand and should not wrap his cloth round his knees or wrap himself completely leaving no room for the arms.

Book 024, Number 5242:

Anas reported that Allah's Messenger (may peace be upon him) forbade that a person should (wear) clothes dyed in saffron.

Book 024, Number 5244:

Jabir b. 'Abdullah reported that Abu Qubafa was led (to the audience of the Holy Prophet) on the day of the Conquest of Mecca and his head and beard were white like hyssop, whereupon Allah's Messenger (may peace be upon him) said: Change it with something but avoid black. (kleur van het haar)

Book 024, Number 5277:

Abu Huraira reported Allah's Messenger (may peace be upon him) as saying: Angels do not accompany the travellers who have with them a dog and a bell.

Book 024, Number 5289:

Ibn Umar reported that Allah's Messenger (may peace be upon him) forbade Qaza. I said to Nafi: What is Qaza'? He said: This means having a part of a boy's head shaved and leaving a part unshaven.

Book 024, Number 5300:

Ibn Umar reported Allah's Messenger (may peace be upon him) cursing the woman who added false hair and the woman who asked for tattoos. This hadith has been reported on the authority of Abdullah through another chain of transmitters.

Samengevat:

Vrouwen: Geen zijden kledij, maar zijde afkomstig van een stukgescheurd mannenkleed mag wel. Verboden zijn ook de tatoeëringen en haarverlengingen. 

Mannen: Geen zijden kledij (behalve bij allergieën) of brokaat en geen gele kledij (vandaar dat joden in islamitische landen vaak verplicht werden om gele kledij te dragen) Geen gouden ringen, geen bellen (christelijke oproep tot het gebed en de muziek van de shaytan) Geen gezelschap van honden. (de Profeet vzmh had iets tegen honden en ook de Engelen) Als zijde beperkt blijft tot de boorden aan de kledij is het toegelaten. De kledij dient niet onder de enkels te komen en niet boven de helft van de kuiten en ook kan men zich niet op een manier inwikkelen dat de bewegingsvrijheid beperkt wordt of dat in bepaalde houdingen de schaamte zichtbaar wordt. Verder is het scheren van het hoofdhaar aan regels verbonden.

Sommige kledingstukken zijn de persoonlijke voorkeur van de Profeet vzmh. Zoals de Jemenitische mantel. 

In andere boeken van sunnan Muslim kunnen nog voorschriften gevonden worden die specifiek zijn voor bepaalde situaties zoals de hajj. 





Aangepast door mohammad48 - 14 maart 2012 om 13:02
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Plaatsingsopties Plaatsingsopties   Quote Surah 24:35 Quote  Post ReplyReageer Directe link naar dit bericht Geplaatst op: 14 maart 2012 om 14:12
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In eerste instantie geplaatst door Surah 24:35

Je ontwijkt hier de vraag van Whatalies, vandaar mijn vraag aan jou: 


Ik heb zijn vraag niet ontweken. Mocht hij dat wel zo ervaren dan hoor ik dat graag van hem.

In eerste instantie geplaatst door Surah 24:35

Wélke kledingvoorschriften? Graag specifiek en met daliel. 

Hier een klein voorbeeld:

24:31
And tell the believing women to lower their gaze, and protect their private parts and not to show off their adornment except that which is apparent, and to draw their veils all over their Juyub and not to reveal their adornment except to their husbands, or their fathers, or their husband's fathers, or their sons, or their husband's sons, or their brothers or their brother's sons, or their sister's sons, or their women, or their right hand possessions, or the Tabi`in among men who do not have desire, or children who are not aware of the nakedness of women. And let them not stamp their feet so as to reveal what they hide of their adornment. And all of you beg Allah to forgive you all, O believers, that you may be successful.


Er staat hierboven in Koran 24:31 ook wat over integere mannen. Opvoeding?
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In eerste instantie geplaatst door Surah 24:35

 Er staat hierboven in Koran 24:31 ook wat over integere mannen. Opvoeding?

Beste Surah 24:35,

Hier kun je op je gemak de tafsir doornemen van bovengenoemde vers.


Groeten,
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(bericht dubbel geplaatst)

Aangepast door Marocaantje - 14 maart 2012 om 14:40
"Wees oprecht tegenover elke Moslim en keer je af van de ongelovigen".
"Jihaad will continue & the resistance will continue until we have victory, or we will be martyrs"Sheikh Yassin
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[QUOTE=mohammad48] Gamal al-Banna eist ​​ook de bevrijding van vrouwen uit de ketens van de fuqaha. Gamal al-Banna is een faqih. Hij vindt het niet verplicht om een hoofddoek te dragen en hij kan het toch weten? Hij vindt dus dat de geleerden overdrijven. Ik vind dat ook.

Ik blijf het apart vinden dat er mensen zijn, moslims notabene, die de hoofddoek niet als verplicht zien. Ik weet eigenlijk niet zo goed wat ik daar van zou moeten vinden.

Groeten,
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"Wees oprecht tegenover elke Moslim en keer je af van de ongelovigen".
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En blijkbaar klopte het, is het niet?

Die vraag heb ik eerder al beantwoord met 'ja'.


In eerste instantie geplaatst door mohammad48

Zodoende laat Gamal al-Banna iedere vrouw vrij om voor zichzelf te bepalen hoe ze het dragen van de hoofddoek ervaart.
En mijns inzien is dat de juiste weg. 

De vrijheid geven aan een ieder om te doen wat hij/zij wilt en te laten dragen wat hij/zij wilt is wel wat anders dan het ontkennen van de verplichting van de hoofddoek.

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Book 024, Number 5300:

Ibn Umar reported Allah's Messenger (may peace be upon him) cursing the woman who added false hair and the woman who asked for tattoos. This hadith has been reported on the authority of Abdullah through another chain of transmitters.

Dat wist ik nog niet.

"Wees oprecht tegenover elke Moslim en keer je af van de ongelovigen".
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[QUOTE=mohammad48] Gamal al-Banna eist ​​ook de bevrijding van vrouwen uit de ketens van de fuqaha. Gamal al-Banna is een faqih. Hij vindt het niet verplicht om een hoofddoek te dragen en hij kan het toch weten? Hij vindt dus dat de geleerden overdrijven. Ik vind dat ook.

Ik blijf het apart vinden dat er mensen zijn, moslims notabene, die de hoofddoek niet als verplicht zien. Ik weet eigenlijk niet zo goed wat ik daar van zou moeten vinden.

Groeten,
Marocaantje

Salaam, 
Als je niet goed weet wat je er moet van denken zou je misschien zelf op onderzoek moeten trekken en niet de eerste de beste imam, ook mij niet, geloven. 
Als je overtuigd bent van de plicht om een hoofddoek te dragen dan zal je hopelijk weten waarom je het doet. En zolang je het niet weet waarom je het dan doet is er ook geen probleem want het is dan jouw niyya om een goede daad te stellen. Zodra je anderen, zonder te weten waarom, gaat verplichten om jouw voorbeeld te volgen wordt de niyya eerder een begeerte.

Zelfs in de Grote Moskee in Brussel, een orthodox bolwerk nota bene, zien (of zagen) ze de hoofddoek niet als verplicht voordat de hoofddoek een zichtbaar symbool diende te worden van een islamitisch reveil.

Schending godsdienstvrijheid. Een school mag islamitische leerlingen ver- bieden een hoofddoek te dragen, als het schoolreglement dat voorschrijft. Een Gentse rechter besliste dat in een kort geding. De rechter oordeelde dat de vrijheid van godsdienst en vrijheid van onderwijs evenwaardig zijn. Elke school mag haar eigen beleid bepalen. Elke ouder mag kiezen naar welke school hij zijn kind stuurt. Wie het schoolreglement ondertekent verklaart zich akkoord met het schoolbeleid, ook als dat het dragen van hoofddoeken verbiedt. Het Centrum voor Gelijkheid van Kansen adviseert de scholen niet te dogmatisch op te treden als een hoofddoek het normaal verloop van een les niet hindert. De school kan wel strenger optreden als er aanwijzingen zijn van manipulatie of als de leerlingen de dupe worden van een radicale godsdienstige houding van één van hun medeleerlingen. Bepaalde schoolse activiteiten zouden bijvoorbeeld daardoor niet kunnen doorgaan. Overigens is volgens het Islamitisch Centrum in Brussel het dragen van een hoofddoek geen korannieke verplichting.


Bron: Klasse nr45 mei 1994


Uiteraard is dit nog in een tijd dat de Amerikanen zich nog niet gingen bemoeiden met het Midden-Oosten. De salafi-imam gaf destijds openlijk toe dat het geen verplichting was maar wel een "gewoonte". 

Ondertussen is de hijab in het straatbeeld heel zichtbaar en moet de grens verlegd worden om de druk op de niet-moslims te behouden zodat de moslims zich noodgedwongen dienen te verenigen om de dreiging collectief te weerstaan. De niqaab en burkatoestanden zijn daar een voorbeeld van. 

Polygamie moet ook kunnen en gebeurt dus ook al via islamitische huwelijken met alle gevolgen van dien. De toestemming van de vrouw moet daarbij niet gevraagd worden! 


Moslims die met de voeten op de grond blijven en de regels niet aanpassen aan de nieuwe begeerten worden argwanend bekeken en beschouwd als een soort verraders van de zaak. 

Moge Allaah swt de rechtvaardigen sterken in hun strijd voor de Zaak van Allaah. Amien.



Aangepast door mohammad48 - 14 maart 2012 om 15:57
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In eerste instantie geplaatst door Surah 24:35


Volgens de Koran word je uiteindelijk afgerekend op je innerlijk. Uit bovenstaande meen ik te mogen concluderen dat jij daarover een andere mening hebt ("voorschriften"). Graag daliel.

Het is ook niet alleen innerlijk maar vooral de intentie waarmee je een daad verricht is het belangrijkst. 
Het is de meest gedocumenteerde hadith in de hadithverzamelingen. 
In eerste instantie geplaatst door mohammad48

Wat vindt Allaah belangrijk?


Allaah kijkt niet naar de uiterlijke verschijnselen.

Hij is geïnteresseerd in de binnenkant.


Allaah kijkt niet naar die dingen waar de mens naar kijkt.

De mens kijkt namelijk naar het uiterlijke vertoon maar Hij kijkt naar de harten.


@Surah 24:35
En heb je het in blauw bovenstaande gevonden in jouw Koran?
Ik neem aan dat je het eens bent met deze zinnen.
Groet.

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Salaam, 
Als je niet goed weet wat je er moet van denken zou je misschien zelf op onderzoek moeten trekken en niet de eerste de beste imam, ook mij niet, geloven. 
Als je overtuigd bent van de plicht om een hoofddoek te dragen dan zal je hopelijk weten waarom je het doet. En zolang je het niet weet waarom je het dan doet is er ook geen probleem want het is dan jouw niyya om een goede daad te stellen. Zodra je anderen, zonder te weten waarom, gaat verplichten om jouw voorbeeld te volgen wordt de niyya eerder een begeerte.

Ik weet niet wat ik van dat soort mensen moet denken die zulke ideeën erop nahouden. Dus niet dat ik niet weet wat ik moet denken van de hoofddoek als verplichting. Dit is gewoon een verplichting en iedereen die stelt dat dit niet zo is druist in tegen de Islaam. Heel simpel is dat. 

Ik vraag me alleen dan nog af wat die mensen nog meer verwerpen. Best kwalijk allemaal!

Groeten,
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[QUOTE=mohammad48] Gamal al-Banna eist ​​ook de bevrijding van vrouwen uit de ketens van de fuqaha. Gamal al-Banna is een faqih. Hij vindt het niet verplicht om een hoofddoek te dragen en hij kan het toch weten? Hij vindt dus dat de geleerden overdrijven. Ik vind dat ook.

Ik blijf het apart vinden dat er mensen zijn, moslims notabene, die de hoofddoek niet als verplicht zien. Ik weet eigenlijk niet zo goed wat ik daar van zou moeten vinden.

Groeten,
Marocaantje


Indirect geef je aan de hoofddoek als verplicht te zien. Hou verhoudt dit dictaat met de mantra " binnen geloof is geen dwang"? 

Groet,

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[QUOTE=mohammad48] Gamal al-Banna eist ​​ook de bevrijding van vrouwen uit de ketens van de fuqaha. Gamal al-Banna is een faqih. Hij vindt het niet verplicht om een hoofddoek te dragen en hij kan het toch weten? Hij vindt dus dat de geleerden overdrijven. Ik vind dat ook.

Ik blijf het apart vinden dat er mensen zijn, moslims notabene, die de hoofddoek niet als verplicht zien. Ik weet eigenlijk niet zo goed wat ik daar van zou moeten vinden.

Groeten,
Marocaantje


Indirect geef je aan de hoofddoek als verplicht te zien. Hou verhoudt dit dictaat zich tot de mantra " binnen geloof is geen dwang"? 

Groet,

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Salaam, 
Als je niet goed weet wat je er moet van denken zou je misschien zelf op onderzoek moeten trekken en niet de eerste de beste imam, ook mij niet, geloven. 
Als je overtuigd bent van de plicht om een hoofddoek te dragen dan zal je hopelijk weten waarom je het doet. En zolang je het niet weet waarom je het dan doet is er ook geen probleem want het is dan jouw niyya om een goede daad te stellen. Zodra je anderen, zonder te weten waarom, gaat verplichten om jouw voorbeeld te volgen wordt de niyya eerder een begeerte.

Ik weet niet wat ik van dat soort mensen moet denken die zulke ideeën erop nahouden. Dus niet dat ik niet weet wat ik moet denken van de hoofddoek als verplichting. Dit is gewoon een verplichting en iedereen die stelt dat dit niet zo is druist in tegen de Islaam. Heel simpel is dat. 

Ik vraag me alleen dan nog af wat die mensen nog meer verwerpen. Best kwalijk allemaal!

Groeten,
Marocaantje

Salaam aleikoum beste zuster, 

En ik denk ook te weten wat ik moet denken van die moslims die de vrouwen verplichten om een hoofddoek te dragen waarvoor Allaah swt geen bewijs heeft geleverd maar ik oordeel niet over hen. 
Diegenen die helpers naast Allaah nemen en in woorden geloven die niet het Woord van Allaah swt zijn moeten goed beseffen waar ze mee bezig. Zoeken dus.
Nochmaals: Ieder draagt de verantwoordelijkheid voor de eigen daden en Allaah swt zal daar over oordelen. Niemand hoeft dat in Zijn plaats te doen.

Een selectie uit de Koranverzen:

6:82. Zij die geloven en hun geloof niet met onrechtvaardigheid vermengen - dezen zijn het, die vrede zullen hebben want zij zijn recht geleid. 


7:
33. Zeg: "Mijn Heer heeft slechte daden, hetzij openlijk of in het geheim verboden en zonde en ongerechtvaardigde opstand; en dat gij datgene met Allaah vereenzelvigt, waarvoor Hij u geen gezag heeft nedergezonden en dat gij van Allaah dingen zegt, die gij niet weet. 


38:29. Het Boek dat Wij aan u hebben geopenbaard is vol van zegeningen, laat hen dus over zijn verzen nadenken en laat de verstandigen er lering uit trekken. 


7:
185. Hebben zij het koninkrijk der hemelen en der aarde en alle dingen die Allaah geschapen heeft, niet bekeken? En dat hun termijn waarschijnlijk reeds naderbij is gekomen? 

In welk woord zullen zij dan daarna geloven?
abi-ayyi hadithin ba'dahu yu'minuuna?

letterlijk: In welke verklaring na deze zullen ze geloven?


17:36 En volgt niet datgene waarvan gij geen kennis bezit. Voorwaar, het oor, oog en het hart - al deze zullen worden ondervraagd. 


45:6. Dit zijn de tekenen van Allaah, die Wij naar waarheid aan u voordragen. In welk woord buiten Allaah (het Woord van) en Zijn tekenen zullen zij dan geloven? 


til'ka aayaatu l-lahi natluuhaa 'alayka bil-haqi . fabi-ayyi hadithin ba'da l-lahi waayaatihi yu'mimuuna 

letterlijk: ziedaar de verzen van Allaah die Wij aan jou in Waarheid voordragen.

in welke verklaring van Allaah en Zijn verzen zullen ze geloven?


Waar haalt men dan een verklaring die belangrijker is dan de verklaring van Allaah swt?


Wat is het bewijs voor jezelf waardoor je een hoofddoek als verplichting ziet voor jezelf en ook voor de andere vrouwen? Zie je iedereen de Hel in gaan die zich niet houdt aan de hoofddoek of als een slechte moslima? 


Voel je niet verplicht om te antwoorden, ik ben slechts benieuwd naar de motivatie en ik ben niet uit op een discussie of een oordeel over iemand anders. 


Ik ben enkel overtuigd dat je niemand kan verbieden noch verplichten om een hoofddoek te dragen. 


En voor Whatalies: "Er is geen dwang in de godsdienst " slaat enkel op het geloven in een God en niemand kan iemand doen geloven in God dan God zelf.  

Ook de Profeet vzmh kon dat niet en het werd ook niet van hem verwacht. Integendeel , hij was niet eens als verantwoordelijke aangesteld.


Wassalaam aleikoum



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Lid geworden: 16 augustus 2011
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Plaatsingsopties Plaatsingsopties   Quote mohammad48 Quote  Post ReplyReageer Directe link naar dit bericht Geplaatst op: 14 maart 2012 om 21:04
Salaam, 
Met de beste wil van de wereld vind ik niets in deze sahih die de belangrijkste teksten bevat na de Koran.

Sahih Bukhari, Book 72:

Dress

Volume 7, Book 72, Number 674:

Narrated 'Abdullah bin 'Umar:

Allah's Apostle said, 'Allah will not look at the person who drags his garment (behind him) out of conceit.''

Volume 7, Book 72, Number 675:

Narrated 'Abdullah bin 'Umar:

The Prophet said Allah will not look, on the Day of Resurrection at the person who drags his garment (behind him) out of conceit. On that Abu Bakr said, "O Allah's Apostle! One side of my Izar hangs low if I do not take care of it." The Prophet said, 'You are not one of those who do that out of conceit.

Volume 7, Book 72, Number 677:

Narrated Abu Juhaifa:

I saw Bilal bringing an 'Anza (a small spear) and fixing it in the ground, and then he proclaimed the Iqarna of the prayer, and I saw Allah's Apostle coming out, wearing a cloak with its sleeves rolled up. He then offered a two-Rak'at prayer while facing the 'Anza, and I saw the people and animals passing in front of him beyond the 'Anza.(behind him) out of pride and arrogance

Volume 7, Book 72, Number 681:

Narrated 'Abdullah bin 'Umar:

Allah's Apostle said, "While a man was dragging his Izar on the ground (behind him), suddenly Allah made him sink into the earth and he will go on sinking into it till the Day of Resurrection."

Volume 7, Book 72, Number 683:

Narrated 'Abdullah bin 'Umar:

Allah's Apostle said, "Whoever drags his clothes (on the ground) out of pride and arrogance, Allah will not look at him on the Day of Resurrection."

Volume 7, Book 72, Number 684:

Narrated 'Aisha:

(the wife of the Prophet)

The wife of Rifa'a Al-Qurazi came to Allah's Apostle while I was sitting, and Abu Bakr was also there. She said, 'O Allah s Apostle! I was the wife of Rifa'a and he divorced me irrevocably. Then I married AbdurRahman bin Az-Zubair who, by Allah, O Allah's Apostle, has only something like a fringe of a garment, Showing the fringe of her veil. Khalid bin Sa'id, who was standing at the door, for he had not been admitted, heard her statement and said, "O Abu Bakr! Why do you not stop this lady from saying such things openly before Allah's Apostle?" No, by Allah, Allah's Apostle did nothing but smiled. Then he said to the lady, "Perhaps you want to return to Rifa'a? That is impossible unless 'Abdur-Rahman consummates his marriage with you." That became the tradition after him.

Volume 7, Book 72, Number 685:

Narrated 'Ali:

The Prophet asked for his Rida, put it on and set out walking. Zaid bin Haritha and I followed him till he reached the house where Harnza (bin 'Abdul Muttalib) was present and asked for permission to enter, and they gave us permission.

Volume 7, Book 72, Number 686:

Narrated Ibn 'Umar:

A man asked, "O Allah s Apostle What kind of clothes should a Muhrim wear?" The Prophet, said, "A Muhrim should not wear a shirt, trousers a hooded cloak, or Khuffs (leather socks covering the ankles) unless he cannot get sandals, in which case he should cut the part (of the Khuff) that covers the ankles."

Volume 7, Book 72, Number 687:

Narrated Jabir bin Abdullah:

The Prophet came to visit Abdullah bin Ubai (bin Sa****) after he had been put in his grave. The Prophet ordered that 'Abdullah be taken out. He was taken out and was placed on the knees on the knees of the Prophet, who blew his (blessed) breath on him and dressed the body with his own shirt. And Allah knows better.

Let op 687 vs 688 !  Waarom 687 nog blijft bestaan, begrijp ik niet. 

Ook is Umar (ra) een moslim die de Profeet (vzmh) tegenhoudt? 

Volume 7, Book 72, Number 688:

Narrated Abdullah bin 'Umar:

When Abdullah bin Ubdi (bin Sa****) died, his son came to Allah's Apostle and said ' O Allah's Apostle, give me your shirt so that I may shroud my fathers body in it. And please offer a funeral prayer for him and invoke Allah for his forgiveness." The Prophet gave him his shirt and said to him 'Inform us when you finish (and the funeral procession is ready) call us. When he had finished he told the Prophet and the Prophet proceeded to order his funeral prayers but Umar stopped him and said, "Didn't Allah forbid you to offer the funeral prayer for the hypocrites when He said: "Whether you (O Muhammad) ask forgiveness for them or ask not forgiveness for them: (and even) if you ask forgiveness for them seventy times. Allah will not forgive them." (9.80) Then there was revealed: "And never (O Muhammad) pray for any of them that dies, nor stand at his grave." (9.34) Thenceforth the Prophet did not offer funeral prayers for the hypocrites.

Volume 7, Book 72, Number 689:

Narrated Abu Huraira:

Allah's Apostle has set forth an example for a miser and a charitable person by comparing them to two men wearing two iron cloaks and their hands are raised to their breasts and necks. Whenever the charitable man tries to give a charitable gift, his iron cloak expands till it becomes so wide that it will cover his fingertips and obliterate his tracks And, whenever the miser wants to give a charitable gift, his cloak becomes very tight over him and every ring gets stuck to its place Abu Huraira added; I saw Allah's Apostle putting his finger in the (chest) pocket of his shirt like that If you but saw him trying to widen (the opening of his shirt) but it did not widen

Volume 7, Book 72, Number 690:

Narrated Al-Mughira bin Shu'ba:

The Prophet went to answer the call of nature, and when he returned, I met him with water and he performed the ablution while he was wearing a Sham, cloak. He rinsed his mouth, put the water in his nose and blew it out, washed his face and tried to take his hands out of his sleeves, but they were too narrow, so he took out his hands from under his chest and washed them and then passed his wet hands over his head and Khuffs (leather socks) .

Volume 7, Book 72, Number 691:

Narrated Al-Mughira:

One night I was with the Prophet on a journey. He asked (me), "Have you got water with you?" I replied, "Yes" So he got down from his she-camel and went away till he disappeared in the darkness of the night. Then he came back and I poured water for him from the pot (for the ablution). He washed his face and hands while he was wearing a woollen cloak (the sleeves of which were narrow), so he could not take his arms out of it. So he took them out from underneath the cloak. Then he washed his forearms and passed his wet hands over his head. Then I tried to take off his Khuffs, but he said, "Leave them, for I have performed ablution before putting them on." And so he passed his wet hands over them

Volume 7, Book 72, Number 692:

Narrated Al-Miswar bin Makhrama:

Allah's Apostle distributed some Qaba's but he did not give anything to Makhrama. Makhrama said (to me), "O my son! Let us go to Allah's Apostle." So I proceeded with him and he said, "Go in and call him 'or me." So I called the Prophet for him The Prophet came out to him, wearing one of those Qaba's and said, (to Makhrama), "I have kept this for you " Makhrama looked at it and said, "Makhrama is satisfied now"

Volume 7, Book 72, Number 693:

Narrated 'Uqba bin 'Amir:

A silken Farruj was presented to Allah's Apostle and he put it on and offered the prayer in it. When he finished the prayer, he took it off violently as if he disliked it and said, "This (garment) does not befit those who fear Allah!"

Volume 7, Book 72, Number 694:

Narrated Abdullah bin Umar:

A man said, "O Allah's Apostle. What type of clothes should a Muhrim wear Allah's Apostle replied, 'Do not wear shirts, turbans trousers hooded cloaks or Khuffs; but if someone cannot get sandals, then he can wear Khuffs after cutting them short below the ankles. Do not wear clothes touched by saffon or wars (two kinds of perfumes) "

Volume 7, Book 72, Number 695:

Narrated Ibn 'Abbas:

The Prophet said, "Whoever cannot get an Izar, can wear trousers, and whoever cannot wear sandals can wear Khuffs."

Volume 7, Book 72, Number 696:

Narrated Abdullah:

A man got up and said, O Allah's Apostle! What do you order us to wear when we assume the state of Ihram?" The Prophet replied, "Do not wear shirts, trousers, turbans, hooded cloaks or Khuffs, but if a man has no sandals, he can wear Khuffs after cutting them short below the ankles; and do not wear clothes touched with (perfumes) of saffron or wars."

Volume 7, Book 72, Number 697:

Narrated 'Abdullah bin 'Umar:

The Prophet said, "A Muhrim should not wear a shirt, a turban, trousers, hooded cloaks, a garment touched with (perfumes) of saffron or wars, or Khuffs except if one has no sandals in which case he should cut short the Khuffs below the ankles."

Volume 7, Book 72, Number 699:

Narrated Anas bin Malik:

In the year of the conquest of Mecca the Prophet entered Mecca, wearing a helmet on his head.

Volume 7, Book 72, Number 700:

Narrated Anas bin Malik:

Once I was walking with Allah's Apostle and he was wearing a Najram Burd with thick margin. A bedouin followed him and pulled his Burd so violently that I noticed the side of the shoulder of Allah's Apostle affected by the margin of the Burd because of that violent pull. The Bedouin said, "O Muhammad! Give me some of Allah's wealth which is with you." Allah's Apostle turned and looked at him, and smiling, 'he ordered that he be given something.

Volume 7, Book 72, Number 701:

Narrated Abu Hazim:

Shahl bin Sad said, "A lady came with a Burda. Sahl then asked (the people), "Do you know what Burda is?" Somebody said, "Yes. it is a Shamla with a woven border." Sahl added, "The lady said, 'O Allah's Apostle! I have knitted this (Burda) with my own hands for you to wear it." Allah's Apostle took it and he was in need of it. Allah's Apostle came out to us and he was wearing it as an Izar. A man from the people felt it and said, 'O Allah's Apostle! Give it to me to wear.' The Prophet s said, 'Yes.' Then he sat there for some time (and when he went to his house), he folded it and sent it to him. The people said to that man, 'You have not done a right thing. You asked him for it, though you know that he does not put down anybody's request.' The man said, 'By Allah! I have only asked him so that it may be my shroud when I die." Sahl added, "Late it was his shroud."

Volume 7, Book 72, Number 702:

Narrated Abu Huraira:

I heard Allah's Apostle saying "From among my followers, a group (o 70,000) will enter Paradise without being asked for their accounts, Their faces will be shining like the moon." 'Ukasha bin Muhsin Al-Asadi got up, lifting his covering sheet and said, "O Allah's Apostle Invoke Allah for me that He may include me with them." The Prophet said! "O Allah! Make him from them." Then another man from Al-Ansar got up and said, "O Allah's Apostle! Invoke Allah for me that He may include me with them." On that Allah's Apostle said, "'Ukasha has anticipated you."

Volume 7, Book 72, Number 703:

Narrated Qatada:

I asked Anas, "What kind of clothes was most beloved to the Prophet?" He replied, "The Hibra (a kind of Yemenese cloth)."

Volume 7, Book 72, Number 704:

Narrated Anas bin Malik:

The most beloved garment to the Prophet to wear was the Hibra (a kind of Yemenese cloth).

Volume 7, Book 72, Number 705:

Narrated 'Aisha:

(the wife of the Prophet) When Allah's Apostle died, he was covered with a Hibra Burd (green square decorated garment).

Volume 7, Book 72, Number 706:

Narrated 'Aisha and 'Abdullah bin 'Abbas:

When the disease of Allah's Apostle got aggravated, he covered his face with a Khamisa, but when he became short of breath, he would remove it from his face and say, "It is like that! May Allah curse the Jews Christians because they took the graves of their prophets as places of worship." By that he warned his follower of imitating them, by doing that which they did.

Volume 7, Book 72, Number 707:

Narrated Abu Burda:

Aisha brought out to us a Kisa and an Izar and said, "The Prophet died while wearing these two." (Kisa, a square black piece of woolen cloth. Izar, a sheet cloth garment covering the lower half of the body).

Volume 7, Book 72, Number 708:

Narrated Aisha:

Allah's Apostle offered prayer while he was wearing a Khamisa of his that had printed marks. He looked at its marks and when he finished prayer, he said, "Take this Khamisa of mine to Abu Jahm, for it has just now diverted my attention from my prayer, and bring to me the Anbijania (a plain thick sheet) of Abu Jahm bin Hudhaifa bin Ghanim who belonged to Bani Adi bin Ka'b."

Volume 7, Book 72, Number 709:

Narrated Abu Huraira:

The Prophet had forbidden: (A) the Mulamasa and Munabadha (bargains), (B) the offering of two prayers, one after the morning compulsory prayer till the sun rises, and the others, after the 'Asr prayer till the sun sets (C) He also forbade that one should sit wearing one garment, nothing of which covers his private parts (D) and prevent them from exposure to the sky; (E) he also forbade Ishtimal-as-Samma'.

Volume 7, Book 72, Number 710:

Narrated Abu Sa'id Al-Khudri

Allah's Apostle forbade two ways of wearing clothes and two kinds of dealings. (A) He forbade the dealings of the Mulamasa and the Munabadha. In the Mulamasa transaction the buyer just touches the garment he wants to buy at night or by daytime, and that touch would oblige him to buy it. In the Munabadha, one man throws his garment at another and the latter throws his at the former and the barter is complete and valid without examining the two objects or being satisfied with them (B) The two ways of wearing clothes were Ishtimal-as-Samma, i e., to cover one's shoulder with one's garment and leave the other bare: and the other way was to wrap oneself with a garment while one was sitting In such a way that nothing of that garment would cover one's private part

Volume 7, Book 72, Number 711:

Narrated Abu Huraira:

Allah's Apostle forbade two types of dresses: (A) To sit in an Ihtiba' posture in one garment nothing of which covers his private parts. (B) to cover one side of his body with one garment and leave the other side bare The Prophet also forbade the Mulamasa and Munabadha.

Volume 7, Book 72, Number 712:

Narrated Abu Said Al-Khudri:

The Prophet forbade Ishtimal-as-Samma' and that a man should sit in an Ihtiba' posture in one garment, nothing of which covers his private parts.

Volume 7, Book 72, Number 713:

Narrated Um Khalid bint Khalid:

The Prophet was given some clothes including a black Khamisa. The Prophet said, "To whom shall we give this to wear?" The people kept silent whereupon the Prophet said, "Fetch Um Khalid for me." I (Um Khalid) was brought carried (as I was small girl at that time). The Prophet took the Khamisa in his hands and made me wear it and said, "May you live so long that your dress will wear out and you will mend it many times." On the Khamisa there were some green or pale designs (The Prophet saw these designs) and said, "O Um Khalid! This is Sanah." (Sanah in a Ethiopian word meaning beautiful).

Volume 7, Book 72, Number 714:

Narrated Anas:

When Um Sulaim gave birth to a child. she said to me, "O Anas! Watch this boy carefully and do not give him anything to eat or drink until you have taken him to the Prophet tomorrow morning for the Tahnik." So the next morning I took the child to the Prophet who was sitting in a garden and was wearing a Huraithiya Khamisa and was branding the she-camel on which he had come during the Conquest of Mecca.

Volume 7, Book 72, Number 715:

Narrated 'Ikrima:

Rifa'a divorced his wife whereupon 'AbdurRahman bin Az-Zubair Al-Qurazi married her. 'Aisha said that the lady (came), wearing a green veil (and complained to her (Aisha) of her husband and showed her a green spot on her skin caused by beating). It was the habit of ladies to support each other, so when Allah's Apostle came, 'Aisha said, "I have not seen any woman suffering as much as the believing women. Look! Her skin is greener than her clothes!" When 'AbdurRahman heard that his wife had gone to the Prophet, he came with his two sons from another wife. She said, "By Allah! I have done no wrong to him but he is impotent and is as useless to me as this," holding and showing the fringe of her garment, 'Abdur-Rahman said, "By Allah, O Allah's Apostle! She has told a lie! I am very strong and can satisfy her but she is disobedient and wants to go back to Rifa'a." Allah's Apostle said, to her, "If that is your intention, then know that it is unlawful for you to remarry Rifa'a unless Abdur-Rahman has had sexual intercourse with you." Then the Prophet saw two boys with 'Abdur-Rahman and asked (him), "Are these your sons?" On that 'AbdurRahman said, "Yes." The Prophet said, "You claim what you claim (i.e.. that he is impotent)? But by Allah, these boys resemble him as a crow resembles a crow,"  Zie ook andere versies van deze hadith!

Volume 7, Book 72, Number 716:

Narrated Sad:

On the day of the battle of Uhud, on the right and on the left of the Prophet were two men wearing white clothes, and I had neither seen them before, nor did I see them afterwards.

Volume 7, Book 72, Number 717:

Narrated Abu Dharr:

I came to the Prophet while he was wearing white clothes and sleeping. Then I went back to him again after he had got up from his sleep. He said, "Nobody says: 'None has the right to be worshipped but Allah' and then later on he dies while believing in that, except that he will enter Paradise.' I said, "Even It he had committed illegal sexual intercourse and theft." I said. "Even if he had committed illegal sexual intercourse and theft? He said. 'Even If he had committed illegal sexual intercourse and theft," I said, 'Even it he had committed illegal sexual intercourse and thefts.' He said, "Even If he had committed Illegal sexual intercourse and theft, inspite of the Abu Dharrs dislikeness. 

Abu 'Abdullah said, "This is at the time of death or before it if one repents and regrets and says "None has the right to be worshipped but Allah. He will be forgiven his sins."

Volume 7, Book 72, Number 718:

Narrated Aba 'Uthman An-Nahdi:

While we were with 'Utba bin Farqad at Adharbijan, there came 'Umar's letter indicating that Allah's Apostle had forbidden the use of silk except this much, then he pointed with his index and middle fingers. To our knowledge, by that he meant embroidery.

Volume 7, Book 72, Number 719:

Narrated Abu 'Uthman:

While we were at Adharbijan, 'Umar wrote to us: 'Allah's Apostle forbade wearing silk except this much. Then the Prophet approximated his two fingers (index and middle fingers) (to illustrate that) to us.' Zuhair (the sub-narrator) raised up his middle and index fingers.

Volume 7, Book 72, Number 720:

Narrated Abu 'Uthman:

While we were with 'Utba. 'Umar wrote to us: The Prophet said, "There is none who wears silk in this world except that he will wear nothing of it in the Hereafter." ' Abu 'Uthman pointed out with his middle and index fingers.

Volume 7, Book 72, Number 722:

Narrated Ibn Abi Laila:

While Hudhaifa was at Al-Madain, he asked for water whereupon the chief of the village brought him water in a silver cup. Hudhaifa threw it at him and said, "I have thrown it only because I have forbidden him to use it, but he does not stop using it. Allah's Apostle said, 'Gold, silver, silk and Dibaj (a kind of silk) are for them (unbelievers) in this world and for you (Muslims) in the hereafter.'

Volume 7, Book 72, Number 723:

Narrated Anas bin Malik:

The Prophet said, Whoever wears silk in this world shall not wear it in the Hereafter."

Volume 7, Book 72, Number 724:

Narrated Thabit:

I heard Ibn Az-Zubair delivering a sermon, saying, "Muhammad said, 'Whoever wears silk in this world, shall not wear it in the Hereafter."

Volume 7, Book 72, Number 725:

Narrated Ibn Az-Zubair:

I heard 'Umar saying, "The Prophet said, 'Whoever wears silk in this world, shall not wear it in the Hereafter."

Volume 7, Book 72, Number 726:

Narrated 'Umar bin Al-Khattab:

Allah's Apostle said, "None wears silk in this world, but he who will have no share in the Hereafter."

Volume 7, Book 72, Number 727:

Narrated Al-Bara:

The Prophet was given a silk garment as a gift and we started touching it with our hands and admiring it. On that the Prophet said, "Do you wonder at this?" We said, "Yes." He said, "The handkerchiefs of Sad bin Mu'adh in Paradise are better than this "

Volume 7, Book 72, Number 728:

Narrated Hudhaifa:

The Prophet forbade us to drink out of gold and silver vessels, or eat in it, Ann also forbade the wearing of silk and Dibaj or sitting on it.

Volume 7, Book 72, Number 729:

Narrated Ibn Azib:

The Prophet forbade us to use the red Mayathir and to use Al-Qassiy

Volume 7, Book 72, Number 730:

Narrated Anas:

The Prophet allowed Az-Zubair and 'Abdur-Rahman to wear silk because they were suffering from an itch.

Volume 7, Book 72, Number 731:

Narrated Ali bin Abi Talib:

The Prophet gave me a silk suit. I went out wearing it, but seeing the signs of anger on his face, I tore it and distributed it among my wives.

Volume 7, Book 72, Number 732:

Narrated Abdullah bin Umar:

'Umar saw a silk suit being sold, so he said, "O Allah's Apostle! Why don't you buy it so that you may wear it when delegates come to you, and also on Fridays?" The Prophet said, "This is worn only by him who has no share in the Hereafter." Afterwards the Prophet sent to 'Umar a silk suit suitable for wearing. 'Umar said to the Prophet, "You have given it to me to wear, yet I have heard you saying about it what you said?" The Prophet said, "I sent it to you so that you might either sell it or give it to somebody else to wear."

Volume 7, Book 72, Number 733:

Narrated Anas bin Malik:

that he had seen Um Kulthum, the daughter of Allah's Apostle , wearing a red silk garment.

Volume 7, Book 72, Number 734:

Narrated Ibn 'Abbas:

For one year I wanted to ask 'Umar about the two women who helped each other against the Prophet but I was afraid of him. One day he dismounted his riding animal and went among the trees of Arak to answer the call of nature, and when he returned, I asked him and he said, "(They were) 'Aisha and Hafsa." Then he added, "We never used to give significance to ladies in the days of the Pre-lslamic period of ignorance, but when Islam came and Allah mentioned their rights, we used to give them their rights but did not allow them to interfere in our affairs. Once there was some dispute between me and my wife and she answered me back in a loud voice. I said to her, 'Strange! You can retort in this way?' She said, 'Yes. Do you say this to me while your daughter troubles Allah's Apostle?' So I went to Hafsa and said to her, 'I warn you not to disobey Allah and His Apostle.' I first went to Hafsa and then to Um Salama and told her the same. She said to me, 'O 'Umar! It surprises me that you interfere in our affairs so much that you would poke your nose even into the affairs of Allah's Apostle and his wives.' So she rejected my advice. 

There was an Ansari man; whenever he was absent from Allah's Apostle and I was present there, I used to convey to him what had happened (on that day), and when I was absent and he was present there, he used to convey to me what had happened as regards news from Allah's Apostle . 

During that time all the rulers of the nearby lands had surrendered to Allah's Apostle except the king of Ghassan in Sham, and we were afraid that he might attack us. All of a sudden the Ansari came and said, 'A great event has happened!' I asked him, 'What is it? Has the Ghassani (king) come?' He said, 'Greater than that! Allah's Apostle has divorced his wives! I went to them and found all of them weeping in their dwellings, and the Prophet had ascended to an upper room of his. At the door of the room there was a slave to whom I went and said, "Ask the permission for me to enter." He admitted me and I entered to see the Prophet lying on a mat that had left its imprint on his side. Under his head there was a leather pillow stuffed with palm fires. Behold! There were some hides hanging there and some grass for tanning. Then I mentioned what I had said to Hafsa and Um Salama and what reply Um Salama had given me. Allah's Apostle smiled and stayed there for twenty nine days and then came down." (See Hadith No. 648, Vol. 3 for details)

Volume 7, Book 72, Number 735:

Narrated Um Salama:

One night the Prophet woke up, saying, "None has the right to be worshipped but Allah! How many afflictions have been sent down tonight, and how many treasures have been sent down (disclosed)! Who will go and wake up (for prayers) the lady dwellers of these rooms? Many well dressed soul (people) in this world, will be naked on the Day of Resurrection."

Volume 7, Book 72, Number 736:

Narrated Um Khalid bint Khalid:

Some clothes were presented to Allah's Apostle as a gift and there was a black Khamisa with it. The Prophet asked (his companions), "To whom do you suggest we give this Khamisa?" The people kept quiet. Then he said, "Bring me Um Khalid," So I was brought to him and he dressed me with it with his own hands and said twice, "May you live so long that you will wear out many garments." He then started looking at the embroidery of that Khamisa and said, "O Um Khalid! This is Sana!" (Sana in Ethiopian language means beautiful.) Ishaq, a sub-narrator, said: A woman of my family had told me that she had seen the Khamisa worn by Um Khalid.

Volume 7, Book 72, Number 737:

Narrated Anas:

The Prophet forbade men to use saffron.

Volume 7, Book 72, Number 738:

Narrated Ibn 'Umar:

The Prophet forbade Muhrims to wear clothes dyed with Wars or saffron.

Volume 7, Book 72, Number 739:

Narrated Al-Bara:

The Prophet was of a modest height. I saw him wearing a red suit, and I did not see anything better than him.

Volume 7, Book 72, Number 740:

Narrated Al-Bara:

The Prophet ordered us to observe seven things: To visit the sick; follow funeral processions; say 'May Allah bestow His Mercy on you', to the sneezer if he says, 'Praise be to Allah!; He forbade us to wear silk, Dibaj, Qassiy and Istibarq (various kinds of silken clothes); or to use red Mayathir (silk-cushions). (See Hadith No. 253 A, Vol. 8).

Volume 7, Book 72, Number 741:

Narrated Said Abu Maslama:

I asked Anas (bin Malik), "Did the Prophet use to offer the prayers with his shoes on?" He said, "Yes."

Volume 7, Book 72, Number 742:

Narrated Said Al-Maqburi:

'Ubai bin Juraij said to 'Abdullah Ben 'Umar, "I see you doing four things which are not done by your friends." Ibn 'Umar said, "What are they, O Ibn Juraij?" He said, "I see that you do not touch except the two Yemenite corners of the Ka'ba (while performing the Tawaf): and I see you wearing the Sabtiyya shoes; and I see you dyeing (your hair) with Sufra; and I see that when you are in Mecca, the people assume the state of Ihram on seeing the crescent (on the first day of Dhul-Hijja) while you do not assume the state of Ihram till the Day of Tarwiya (8th Dhul Hijja)." 'Abdullah bin 'Umar said to him, "As for the corners of the Ka'ba, I have not seen Allah's Apostle touching except the two Yemenite corners, As for the Sabtiyya shoes, I saw Allah's Apostle wearing leather shoes that had no hair, and he used to perform the ablution while wearing them. Therefore, I like to wear such shoes. As regards dyeing with Sufra, I saw Allah's Apostle dyeing his hair with it, so I like to dye (my hair) with it. As regards the crescent (of Dhul-Hijja), I have not seen Allah's Apostle assuming the state of Ihram till his she-camel set out (on the 8th of Dhul-Hijja)."

Volume 7, Book 72, Number 743:

Narrated Ibn 'Umar:

Allah's Apostle forbade that a Muhrim should wear clothes dyed with Saffron or Wars, and said, "Whoever has no shoes can put on Khuffs after cutting it below the ankles."

Volume 7, Book 72, Number 744:

Narrated Ibn Abbas:

The Prophet said, "Whoever has no Izar (waist sheet), can wear trousers; and whoever has no sandals, can wear Khuffs." (but cut them short below the ankles),

Volume 7, Book 72, Number 745:

Narrated 'Aisha:

The Prophet used to like starting from the right in performing ablution, combing his hair and putting on his shoes.

Volume 7, Book 72, Number 746:

Narrated Abu Huraira:

Allah's Apostle said, "None of you should walk, wearing one shoe only; he should either put on both shoes or put on no shoes whatsoever."

Volume 7, Book 72, Number 747:

Narrated Abu Huraira:

Allah's Apostle said, "If you want to put on your shoes, put on the right shoe first; and if you want to take them off, take the left one first. Let the right shoe be the first to be put on and the last to be taken off."

Volume 7, Book 72, Number 748:

Narrated Anas:

The sandal of the Prophet had two straps.

Volume 7, Book 72, Number 749:

Narrated Isaa bin Tahman:

Anas bin Malik brought out for us, two sandals having two straps. Thabit Al-Banani said, "These were the sandals of the Prophet ."

Volume 7, Book 72, Number 753:

Narrated Al-Bara' bin 'Azib:

The Prophet forbade us to use seven things: He forbade using gold rings, silk, Istabraq, Dibaj, red Mayathir, Al-Qassiy, and silver utensils. He ordered us to do seven other things. To pay a visit to the sick; to follow funeral processions; to say, "May Allah be merciful to you" to a sneezer if he says "Praise be to Allah"; to return greetings, to accept invitations; to help others to fulfil their oaths and to help the oppressed ones.

Volume 7, Book 72, Number 754:

Narrated Abu Huraira:

The Prophet forbade the wearing of a gold ring.

Volume 7, Book 72, Number 755:

Narrated 'Abdullah:

Allah's Apostle wore a gold or silver .. ring and placed its stone towards the palm of his hand. The people also started wearing gold rings like it, but when the Prophet saw them wearing such rings, he threw away that golden ring and then wore a silver ring.

Volume 7, Book 72, Number 756:

Narrated Ibn. 'Umar:

Allah's Apostle wore a gold ring or a silver ring and placed its stone towards the palm of his hand and had the name 'Muhammad, the Apostle of Allah' engraved on it. The people also started wearing gold rings like it, but when the Prophet saw them wearing such rings, he threw away his own ring and said. "I will never wear it," and then wore a silver ring, whereupon the people too started wearing silver rings. Ibn Umar added: After the Prophet Abu Bakr wore the ring, and then Umar and then 'Uthman wore it till it fell in the Aris well from 'Uthman. bin 'Umar : Allah's Apostle wore a gold ring, then he threw it and said, "I will never wear it." The people also threw their (gold) rings.

Volume 7, Book 72, Number 757:

Narrated Anas bin Malik:

that he saw a silver ring on the hand of Allah's Apostle for one day only. Then the people had silver rings made for themselves and wore it. On that, Allah's Apostle threw away their rings as well. (For the details of this Hadith, see Fateh-Al-Bari, Vol. 12, page 438).

Volume 7, Book 72, Number 758:

Narrated Humaid:

Anas was asked, "Did the Prophet wear a ring?" Anas said, "Once he delayed the: 'Isha' prayer till midnight. Then he came, facing us ..... as if l am now Looking at the glitter of his ring ..... and said, "The people have offered their prayers and slept but you have been in prayer as you have been waiting for it."

Volume 7, Book 72, Number 759:

Narrated Anas:

The ring of the Prophet was of silver, and its stone was of silver too.

Volume 7, Book 72, Number 760:

Narrated Sahl:

A woman came to the Prophet and said, "I have come to present myself to you (for marriage)." She kept standing for a long period during which period the Prophet looked at her carefully. When she stayed for a long period, a man said to the Prophet "If you are not in need of her, then marry her to me." The Prophet said, "Have you got anything to give her (as Mahr)?" The man said, "No." The Prophet said, "Go (to your house) and search for something." The man went and came back to say, "By Allah, I could not find anything." The Prophet said, "Go again and search for something, even if it be an iron ring." He went again and came back saying, "No, by Allah, I could not get even an iron ring." The man had only an Izar and had no Rida' (upper garment). He said, "I will give her my Izar as Mahr." On that the Prophet said, "Your Izar? If she wears it, nothing of it will remain on you, and if you wear it nothing of it will be on her" The man went aside and sat down When the Prophet saw him leaving (after a while), he called back and asked. "How much Qur'an do you know (by heart)? He said, 'I know such and such Suras," naming some Suras. The Prophet said, "I marry her to you for the amount of Qur'an you know (by heart)."

Volume 7, Book 72, Number 761:

Narrated Anas bin Malik:

Allah's Apostle wanted to write a letter to a group of people or some non-Arabs. It was said to him, "They do not accept any letter unless it is stamped." So the Prophet had a silver ring made for himself, and on it was engraved: 'Muhammad, the Apostle of Allah'. .. as if I am now looking at the glitter of the ring on the finger (or in the palm) of the Prophet .

Volume 7, Book 72, Number 762:

Narrated Ibn 'Umar:

Allah's Apostle had a silver ring made for himself and it was worn by him on his hand. Afterwards it was worn by Abu Bakr, and then by 'Umar, and then by 'Uthman till it fell in the Aris well. (On that ring) was engraved: 'Muhammad, the Apostle of Allah."

Volume 7, Book 72, Number 763:

Narrated Anas:

The Prophet got a ring made for himself and said, "I have got a ring made (for myself) and engraved a certain engraving on it so none of you should get such an engraving on his ring." I saw the glitter of the ring on his little finger.

Volume 7, Book 72, Number 764:

Narrated Anas bin Malik:

When the Prophet intended to write to the Byzantines, it was said to him, "Those people do not read your letter unless it is stamped." So the Prophet took a silver ring and got 'Muhammad, the Apostle of Allah' engraved on it .... as if I am now looking at its glitter in his hand.

Volume 7, Book 72, Number 765:

Narrated Abdullah:

The Prophet had a golden ring made for himself, and when he wore it. he used to turn its stone toward the palm of his! hand. So the people too had gold made for themselves. The Prophet then ascended the pulpit, and after glorifying and praising Allah, he said, "I had it made for me, but now I will never wear it again." He threw it away, and then the people threw away their rings too. (Juwairiya, a sub-narrator, said: I think Anas said that the Prophet was wearing the ring in his right hand.)

Volume 7, Book 72, Number 766:

Narrated Anas bin Malik :

Allah's Apostle took a silver ring and had 'Muhammad, the Apostle' of Allah' engraved on it. The Prophet then said (to us), 'I have a silver ring with 'Muhammad, the Apostle of Allah engraved on it, so none of you should have the same engraving on his ring."

Volume 7, Book 72, Number 767:

Narrated Anas:

that when Abu Bakr became the Caliph, he wrote a letter to him (and stamped it with the Prophet's ring) and the engraving of the ring was in three lines: Muhammad in one line, 'Apostle' in another line, and 'Allah' in a third line. Anas added: 'the ring of the Prophet was in his hand, and after him, in Abu Bakr's hand, and then in 'Umar's hand after Abu Bakr. When Uthman was the Caliph, once he was sitting at the well of Aris. He removed the ring from his hand and while he was trifling with it, dropped into the well. We kept on going to the well with Uthman for three days looking for the ring, and finally the well was drained, but the ring was not found.

Volume 7, Book 72, Number 768:

Narrated Ibn 'Abbas:

I offered the 'Id prayer with the Prophet and he offered prayer before the Khutba (sermon). ibn 'Abbas added: After the prayer the Prophet came towards (the rows of) the women and ordered them to give alms, and the women started putting their big and small rings in the garment of Bilal.

Volume 7, Book 72, Number 769:

Narrated ibn 'Abbas:

The Prophet came out on the day of 'Id and offered a two-Rak'at prayer, and he did not pray any Rak'a before it, nor after it. Then he went towards the women and ordered them to give alms. The women started donating their earring and necklaces.

Volume 7, Book 72, Number 770:

Narrated 'Aisha:

A necklace belonging to Asma' was lost, and the Prophet sent men in its search. The time for the prayer became due and they were without ablution and they could not find water; therefore they prayed without ablution, They mentioned that to the Prophet . Then Allah revealed the Verse of Tayammum. ('Aisha added: that she had borrowed (the necklace) from Asma').

Volume 7, Book 72, Number 771:

Narrated Ibn 'Abbas

"The Prophet offered a two-Rak'at prayer on 'Id day and he did not offer any (Nawafil prayer) before or after it. He then went towards the women, and Bilal was accompanying him, and ordered them to give alms. And so the women started giving their earrings (etc .)."

Volume 7, Book 72, Number 772:

Narrated Abu Huraira:

I was with Allah's Apostle in one of the Markets of Medina. He left (the market) and so did I. Then he asked thrice, "Where is the small (child)?" Then he said, "Call Al-Hasan bin 'Ali." So Al-Hasan bin 'Ali got up and started walking with a necklace (of beads) around his neck. The Prophet stretched his hand out like this, and Al-Hasan did the same. The Prophet embraced him and said, "0 Allah! l love him, so please love him and love those who love him." Since Allah's Apostle said that. nothing has been dearer to me than Al-Hasan.

Volume 7, Book 72, Number 773:

Narrated Ibn 'Abbas:

Allah's Apostle cursed those men who are in the similitude (assume the manners) of women and those women who are in the similitude (assume the manners) of men.

Volume 7, Book 72, Number 774:

Narrated Ibn 'Abbas:

The Prophet cursed effeminate men (those men who are in the similitude (assume the manners of women) and those women who assume the manners of men, and he said, "Turn them out of your houses ." The Prophet turned out such-and-such man, and 'Umar turned out such-and-such woman.

Volume 7, Book 72, Number 776:

Narrated Ibn Umar:

The Prophet said, "To get the moustaches cut 'short is characteristic of the Fitra."

Volume 7, Book 72, Number 777:

Narrated Abu Huraira:

Allah's Apostle said, "Five practices are characteristics of the Fitra: circumcision, shaving the pubic region, clipping the nails and cutting the moustaches short."

Volume 7, Book 72, Number 778:

Narrated Ibn 'Umar:

Allah's Apostle said, "To shave the pubic hair. to clip the nails and to cut the moustaches short, are characteristics of the Fitra."

Volume 7, Book 72, Number 779:

Narrated Abu Huraira :

I heard the Prophet saying. "Five practices are characteristics of the Fitra: circumcision, shaving the pubic hair, cutting the moustaches short, clipping the nails, and depilating the hair of the armpits."

Volume 7, Book 72, Number 780:

Narrated Nafi':

Ibn Umar said, The Prophet said, 'Do the opposite of what the pagans do. Keep the beards and cut the moustaches short.' Whenever Ibn 'Umar performed the Hajj or 'Umra, he used to hold his beard with his hand and cut whatever moustaches. Ibn Umar used to cut his moustache so short that the whiteness of his skin (above the upper lip) was visible, and he used to cut (the hair) between his moustaches and his beard.

Volume 7, Book 72, Number 781:

Narrated Ibn 'Umar:

Allah's Apostle said, "Cut the moustaches short and leave the beard (as it is)."

Volume 7, Book 72, Number 782:

Narrated Muhammad bin Sirin:

I asked Anas, "Did the Prophet dye his hair?" Anas replied, "The Prophet did not have except a few grey hairs."

Volume 7, Book 72, Number 783:

Narrated Thabit:

Anas was asked whether the Prophet used a a hair dye or not. Anas replied, "The Prophet had not enough grey hair to dye. I could even count the white grey hairs oil his beard ill would."

Volume 7, Book 72, Number 784:

Narrated IsraiI:

Uthman bin 'Abdullah bin Mauhab said, "My people sent me with a bowl of water to Um Salama." Isra'il approximated three fingers ('indicating the small size of the container in which there was some hair of the Prophet. 'Uthman added, "If any person suffered from evil eye or some other disease, he would send a vessel (containing water) to Um Salama. I looked into the container (that held the hair of the Prophet) and saw a few red hairs in it,"

Volume 7, Book 72, Number 785:

Narrated Uthman bin 'Abdullah bin Mauhab:

I went to Um Salama and she brought out for us some of the dyed hair of the Prophet . ibn Mauhab also said that Um Salama had shown him the red hair of the

Volume 7, Book 72, Number 786:

Narrated Abu Huraira :

The Prophet said, "Jews and Christians do not dye their hair so you should do the opposite of what they do.

Volume 7, Book 72, Number 787:

Narrated Anas bin Malik:

The Prophet was neither conspicuously tall, nor short; neither, very white, nor tawny. His hair was neither much curled, nor very straight. Allah sent him (as an Apostle) at the age of forty (and after that) he stayed for ten years in Mecca, and for ten more years in Medina. Allah took him unto Him at the age of sixty, and he scarcely had ten white hairs on his head and in his beard.

Volume 7, Book 72, Number 788:

Narrated Al-Bara':

I did not see anybody in a red cloak looking more handsome than the Prophet Narrated Malik: The hair of the Prophet used to hang near his shoulders. Narrated Shu'ba: The hair of the Prophet used to hang down to the earlobes.

Volume 7, Book 72, Number 789:

Narrated Abdullah bin Umar:

Allah's Apostle said, "Today I saw myself in a dream near the Ka'ba. I saw a whitish brown man, the handsomest of all brown men you might ever see. He had the most beautiful Limma (hair hanging down to the earlobes) you might ever see. He had combed it and it was dripping water; and he was performing the Tawaf around the Kaba leaning on two men or on the shoulders of two men. l asked, "Who is this?" It was said. "Messiah, the son of Mary." Suddenly I saw a curly-haired man, blind in the right eye which looked like a protruding out grape. I asked, "Who is this?" It was said, "He is Masiah Ad-Dajjal."

Volume 7, Book 72, Number 790a:

Narrated Anas :

The hair of the Prophet used to hang down up to his shoulders.

Volume 7, Book 72, Number 790b:

Narrated Anas:

The head-hair of the Prophet used to hang down to his shoulders.

Volume 7, Book 72, Number 791:

Narrated Qatada:

l asked Anas bin Malik about the hair of Allah's Apostle. He said, "The hair of Allah's Apostle was neither much straight, nor much curly, and it used to hang down till between his shoulders and his earlobes.

Volume 7, Book 72, Number 792:

Narrated Anas:

The Prophet had big hands, and I have never seen anybody like him after him. The hair of the Prophet was wavy, neither curly nor straight.

Volume 7, Book 72, Number 793:

Narrated Anas :

The Prophet had big hands and feet, and I have not seen anybody like him, neither before nor after him, and his palms were soft.

Volume 7, Book 72, Number 794:

Narrated Abu Huraira :

The Prophet had big feet and a good-looking face and l have not seen anybody like him after him. Narrated Anas: The Prophet had big feet and hands. Narrated Anas or Jabir bin 'Abdullah The Prophet had big hands and feet and I have not seen anybody like him after him.

Volume 7, Book 72, Number 795:

Narrated Mujahid:

We were with Ibn 'Abbas and the people mentioned Ad-Dajjal. Someone said, "The word 'Kafir' (unbeliever) is written in between his (Ad-Dajjal's) eyes." Ibn 'Abbas said, "I have not heard the Prophet saying this, but he said, 'As regards Abraham, he looks like your companion (i.e. the Prophet, Muhammad), and as regards Moses, he is a brown curly haired man riding a camel and reigned with a strong jute rope, as if lam now looking at him getting down in the valley and saying, "Labbaik".'"

Volume 7, Book 72, Number 796:

Narrated 'Abdullah bin 'Umar :

I heard 'Umar saying, "Whoever braids his hair should shave it (on finishing lhram). You'd better not do, something like Talbid." Ibn Umar used to say: "I saw Allah's Apostle with his hair stuck together with gum."

Volume 7, Book 72, Number 797:

Narrated Ibn 'Umar:

I heard Allah's Apostle, while he was in the state of lhram and his hair was stuck together with gum, saying, "Labbaik, Allahumma Labbaik, Labbaik La Shanka laka Labbaik. Inn-al-Hamda Wan-Ni'mata Laka wal-Mulk, La Shanka Lak." He did not add anything to those words. (See Hadith No. 621, Vol. 2)

Volume 7, Book 72, Number 798:

Narrated Hafsa:

(the wife of the Prophet) I said, "O Allah's Apostle! Why have the people finished their Ihram after performing the 'Umra while you have not finished your lhram after your 'Umra?" He said, "I have done Talbid (of my hair) and have decorated my Hadis with garlands, so I shall not finish my lhram till l have slaughtered my Hadi (animal for sacrifice)."

Volume 7, Book 72, Number 799:

Narrated Ibn 'Abbas:

The Prophet used to copy the people of the Scriptures in matters in which there was no order from Allah. The people of the Scripture used to let their hair hang down while the pagans used to part their hair. So the Prophet let his hair hang down first, but later on he parted it.

Volume 7, Book 72, Number 800:

Narrated 'Aisha :

As if I am now looking at the shine of the hair parting of the Prophet while he was in the state of lhram.

Volume 7, Book 72, Number 801:

Narrated Ibn 'Abbas :

Once I stayed overnight in the house of my aunt Maimuna bint Al-Harith and Allah's Apostle was with her as it was her turn. Allah's Apostle got up to offer the night prayer. I stood on his left but he took hold of my two locks of hair and made me stand on his right.

Volume 7, Book 72, Number 802:

Narrated Abu Bishr

(the above Hadith) but he quoted: Ibn 'Abbas said, (took hold of) my two braids on my head."

Volume 7, Book 72, Number 803:

Narrated Ubaidullah bin Hafs:

that 'Umar bin Nafi' told him that Nafi', Maula 'Abdullah had heard 'Umar saying, "I heard Allah's Apostle forbidding Al-Qaza'." 'Ubaidullah added: I said, "What is Al-Qaza'?" 'Ubaidullah pointed (towards his head) to show us and added, "Nafi' said, 'It is when a boy has his head shaved leaving a tuft of hair here and a tuft of hair there." Ubaidullah pointed towards his forehead and the sides of his head. 'Ubaidullah was asked, "Does this apply to both girls and boys?" He said, "I don't know, but Nafi' said, 'The boy.'" 'Ubaidullah added, "I asked Nafi' again, and he said, 'As for leaving hair on the temples and the back part of the boy's head, there is no harm, but Al-Qaza' is to leave a tuft of hair on his forehead unshaved while there is no hair on the rest of his head, and also to leave hair on either side of his head.'"

Volume 7, Book 72, Number 804:

Narrated (Abdullah) bin 'Umar :

Allah's Apostle forbade Al-Qaza' (leaving a tuft of hair here and there after shaving one's head.)

Volume 7, Book 72, Number 805:

Narrated 'Aisha :

I applied perfume to the Prophet with my own hands when he wanted to assume the state of Ihram, and I also perfumed him at Mina before he departed from there (to perform Tawaf-al-Ifada).

Volume 7, Book 72, Number 806:

Narrated 'Aisha :

I used to perfume Allah's Apostle with the best scent available till I saw the shine of the scent on his head and shine beard.

Volume 7, Book 72, Number 807:

Narrated Sa'd:

A man peeped into the house of the Prophet through a hole while the Prophet was scratching his head with a Midrai (a certain kind of comb). On that the Prophet said (to him), "If I had known you had been looking, then I would have pierced your eye with that instrument, because the asking of permission has been ordained so that one would not see things unlawfully."

Volume 7, Book 72, Number 808:

Narrated 'Aisha :

I used to comb the hair of Allah's Apostle during my periods.

Volume 7, Book 72, Number 810:

'Narrated 'Aisha:

The Prophet used to like to start from the right side as far as possible in combing and in performing ablution.

Volume 7, Book 72, Number 811:

Narrated Abu Huraira :

The Prophet said, "(Allah said), 'Every good deed of Adam's son is for him except fasting; it is for Me. and I shall reward (the fasting person) for it.' Verily, the smell of the mouth of a fasting person is better to Allah than the smell of musk."

Volume 7, Book 72, Number 812:

Narrated 'Aisha :

used to perfume the Prophet before his assuming the state of with the best scent available.

Volume 7, Book 72, Number 813:

Narrated Thumama bin 'Abdullah;

Anas never used to refuse (a gift of) scent and used to say that the Prophet never used to refuse (a gift of) scent.

Volume 7, Book 72, Number 814:

Narrated 'Aisha :

During Hajjat-al-Wada', I perfumed Allah's Apostle with Dharira with my own hands, both on his assuming Ihram and on finishing it.

Volume 7, Book 72, Number 815:

Narrated 'Abdullah:

Allah has cursed those women who practise tattooing and those who get themselves tattooed, and those who remove their face hairs, and those who create a space between their teeth artificially to look beautiful, and such women as change the features created by Allah. Why then should I not curse those whom the Prophet has cursed? And that is in Allah's Book. i.e. His Saying: 'And what the Apostle gives you take it and what he forbids you abstain (from it).' (59.7)

Volume 7, Book 72, Number 816:

Narrated Humaid bin 'Abdur-Rahman bin 'Auf

that in the year he performed Hajj. he heard Mu'awiya bin Abi Sufyan, who was on the pulpit and was taking a tuft of hair from one of his guards, saying, "Where are your religious learned men? I heard Allah's Apostle forbidding this (false hair) and saying, 'The children of Israel were destroyed when their women started using this.'" Narrated Abu Huraira: The Prophet said, "Allah has cursed the lady who artificially lengthens (her or someone else's) hair and the one who gets her hair lengthened and the One who tattoos (herself or someone else) and the one who gets herself tattooed"

Volume 7, Book 72, Number 817:

Narrated 'Aisha :

An Ansari girl was married and she became sick and all her hair fell out intending to provide her with false hair. They asked the Prophet who said, "Allah has cursed the lady who artificially lengthens (her or someone else's) hair and also the one who gets her hair lengthened."

Volume 7, Book 72, Number 818:

Narrated Asma:

(the daughter of Abu' Bakr) A woman came to Allah's Apostle and said, "I married my daughter to someone, but she became sick and all her hair fell out, and (because of that) her husband does not like her. May I let her use false hair?" On that the Prophet cursed such a lady as artificially lengthening (her or someone else's) hair or got her hair lengthened artificially.

Volume 7, Book 72, Number 819:

Narrated Asma'

(the daughter of Abu Bakr) Allah's Apostle has cursed such a lady as artificially lengthening (her or someone else's) hair or gets her hair lengthened.

Volume 7, Book 72, Number 820:

Narrated Ibn Umar

Allah's Apostle said, "Allah has cursed such a lady as lengthens (her or someone else's) hair artificially or gets it lengthened, and also a lady who tattoos (herself or someone else) or gets herself tattooed.

Volume 7, Book 72, Number 821:

Narrated Sa'id bin Al-Musaiyab:

Mu'awiya came to Medina for the last time and delivered a sermon. He took out a tuft of hair and said, "I thought that none used to do this (i.e. use false hair) except Jews. The Prophet labelled such practice, (i.e. the use of false hair), as cheating.

Volume 7, Book 72, Number 822:

Narrated 'Alqama:

'Abdullah cursed those women who practiced tattooing and those who removed hair from their faces and those who created spaces between their teeth artificially to look beautiful, such ladies as changed what Allah has created. Um Ya'qub said, "What is that?" 'Abdullah said, "Why should I not curse those who were cursed by Allah's Apostle and are referred to in Allah's Book?" She said to him "By Allah, I have read the whole Qur'an but I have not found such a thing. 'Abdullah said, "By Allah, if you had read it (carefully) you would have found it. (Allah says:) 'And what the Apostle gives you take it and what he forbids you abstain (from it).' (59.7)

Volume 7, Book 72, Number 823:

Narrated Ibn 'Umar :

The Prophet has cursed the lady who lengthens her hair artificially and the one who gets her hair lengthened, and also the lady who tattoos (herself or others) and the one who gets herself tattooed.

Volume 7, Book 72, Number 824:

Narrated Asma':

A woman asked the Prophet saying, "0 Allah's Apostle! My daughter got measles and her hair fell out. Now that I got her married, may I let her use false hair?" He said (to her), "Allah has cursed the lady who lengthens hair artificially and the one who gets her hair lengthened artificially."

Volume 7, Book 72, Number 825:

Narrated Ibn 'Umar :

I heard the Prophet saying, (or the Prophet said), "Allah has cursed the lady who practices tattooing and that who gets it done for herself, and also the lady who lengthens hair artificially and that who gets her hair lengthened artificially." The Prophet has cursed such ladies.

Volume 7, Book 72, Number 826:

Narrated Ibn Mas'ud:

Allah has cursed those women who practise tattooing or get it done for themselves, and those who remove hair from their faces, and those who create spaces between their teeth artificially to look beautiful, such ladies as change the features created by Allah. Why then shall I not curse those whom Allah's Apostle has cursed and who are cursed in Allah's Book too?

Volume 7, Book 72, Number 827:

Narrated Abu Huraira :

Allah's Apostle said, "The evil eye is a fact," and he forbade tattooing.

Volume 7, Book 72, Number 829:

Narrated Abu Juhaifa:

The Prophet forbade the use of the price of blood and the price of a dog, the one who takes (eats) usury the one who gives usury, the woman who practises tattooing and the woman who gets herself tattooed.

Volume 7, Book 72, Number 830:

Narrated Abu Huraira :

A woman who used to practise tattooing was brought to 'Umar. 'Umar got up and said, "I beseech you by Allah, which of you heard the Prophet saying something about tattooing?" l got up and said, "0 chief of the Believers! l heard something." He said, "What did you hear?" I said, "I heard the Prophet (addressing the ladies), saying, 'Do not practise tattooing and do not get yourselves tattooed.'"

Volume 7, Book 72, Number 831:

Narrated Ibn 'Umar :

The Prophet has cursed the lady who lengthens hair artificially and that who gets her hair lengthened in such away, and the lady who practises tattooing and that who gets it done for herself.

Volume 7, Book 72, Number 832:

Narrated 'Abdullah :

Allah has cursed those women who practise tattooing and those who get it done for themselves, and those who remove hair from their faces, and those who artificially create spaces between their teeth to look beautiful, such women as alter the features created by Allah. Why should I not then curse those whom Allah's Apostle has cursed and that is in Allah's Book?

Volume 7, Book 72, Number 834:

Narrated Muslim:

We were with Masruq at the house of Yasar bin Numair. Masruq saw pictures on his terrace and said, "I heard 'Abdullah saying that he heard the Prophet saying, "The people who will receive the severest punishment from Allah will be the picture makers.'"

Volume 7, Book 72, Number 835:

Narrated 'Abdullah bin 'Umar :

Allah's Apostle said, "Those who make these pictures will be punished on the Day of Resurrection, and it will be said to them. 'Make alive what you have created.'"

Volume 7, Book 72, Number 836:

Narrated 'Aisha:

I never used to leave in the Prophet house anything carrying images or crosses but he obliterated it.

Volume 7, Book 72, Number 837:

Narrated Abu Zur'a:

l entered a house in Medina with Abu Huraira, and he saw a man making pictures at the top of the house. Abu Huraira said, "I heard Allah's Apostle saying that Allah said, 'Who would be more unjust than the one who tries to create the like of My creatures? Let them create a grain: let them create a gnat.' "Abu Huraira then asked for a water container and washed his arms up to his armpits. I said, "0 Abu i Huraira! Is this something you have heard I from Allah's Apostle?" He said, "The limit for ablution is up to the place where the ornaments will reach on the Day of Resurrection.'

Volume 7, Book 72, Number 838:

Narrated 'Aisha:

Allah's Apostle returned from a journey when I had placed a curtain of mine having pictures over (the door of) a chamber of mine. When Allah's Apostle saw it, he tore it and said, "The people who will receive the severest punishment on the Day of Resurrection will be those who try to make the like of Allah's creations." So we turned it (i.e., the curtain) into one or two cushions.

Belangrijk! zie 840 !

Volume 7, Book 72, Number 839:

Narrated Aisha:

The Prophet returned from a journey when I had hung a thick curtain having pictures (in front of a door). He ordered me to remove it and I removed it. Aisha added: The Prophet and I used to take a bath from one container (of water).

Volume 7, Book 72, Number 840:

Narrated 'Aisha :

I purchased a cushion with pictures on it. The Prophet (came and) stood at the door but did not enter. I said (to him), "I repent to Allah for what (the guilt) I have done." He said, "What is this cushion?" I said, "It is for you to sit on and recline on." He said, "The makers of these pictures will be punished on the Day of Resurrection and it will be said to them, 'Make alive what you have created.' Moreover, the angels do not enter a house where there are pictures.'"

Volume 7, Book 72, Number 841:

Narrated Abu Talha:

Allah's Apostle said, "Angels (of mercy) do not enter a house where there are pictures.'" The sub-narrator Busr added: "Then Zaid fell ill and we paid him a visit. Behold! There was, hanging at his door, a curtain decorated with a picture. I said to 'Ubaidullah Al-Khaulani, the step son of Maimuna, the wife of the Prophet , "Didn't Zaid tell us about the picture the day before yesterday?" 'Ubaidullah said, "Didn't you hear him saying: 'except a design in a garment'?"

Volume 7, Book 72, Number 842:

Narrated Anas:

Aisha had a thick curtain (having pictures on it) and she screened the side of her i house with it. The Prophet said to her, "Remove it from my sight, for its pictures are still coming to my mind in my prayers."

Volume 7, Book 72, Number 843:

Narrated Salim's father:

Once Gabriel promised to visit the Prophet but he delayed and the Prophet got worried about that. At last he came out and found Gabriel and complained to him of his grief (for his delay). Gabriel said to him, "We do not enter a place in which there is a picture or a dog."

Volume 7, Book 72, Number 844:

Narrated 'Aisha:

(the wife of the Prophet)

I bought a cushion having pictures on it. When Allah's Apostle saw it, he stopped at the gate and did not enter. I noticed the signs of hatred (for that) on his face! I said, "O Allah's Apostle! I turn to Allah and His Apostle in repentance! What sin have I committed?" He said, "What about this cushion?" I said, 'I bought it for you to sit on and recline on." Allah's Apostle said, "The makers of these pictures will be punished (severely) on the Day of Resurrection and it will be said to them, 'Make alive what you have created.'" He added, "Angels do not enter a house in which there are pictures."

Volume 7, Book 72, Number 845:

Narrated Abu Juhaifa:

that he had bought a slave whose profession was cupping. The Prophet forbade taking the price of blood and the price of a dog and the earnings of a prostitute, and cursed the one who took or gave (Riba') usury, and the lady who tattooed others or got herself tattooed, and the picture-maker.

Volume 7, Book 72, Number 846:

Narrated Ibn 'Abbas:

I heard Muhammad saying, "Whoever makes a picture in this world will be asked to put life into it on the Day of Resurrection, but he will not be able to do so."

Volume 7, Book 72, Number 847:

Narrated Usama bin Zaid:

Allah's Apostle rode a donkey saddled with a saddle covered with a Fadakiyya velvet sheet, and he made me ride behind him.

Volume 7, Book 72, Number 851:

Narrated Anas bin Malik :

We were coming from Khaibar along with Allah's Apostle while l was riding behind Abu Talha and he was proceeding. While one of the wives of Allah's Apostle was riding behind Allah's Apostle, suddenly the foot of the camel Slipped and I said, "The woman!" and alighted (hurriedly). Allah's Apostle said, "She is your mother." Sol resaddled the she-camel and Allah's Apostle mounted it. When he approached or saw Medina, he said, "Ayibun, ta'ibun, 'abidun, li-Rabbina hami-dun."

Volume 7, Book 72, Number 852:

Narrated 'Abbad bin Tamim's uncle:

I saw the Prophet lying-down in the mosque and placing one leg on the other.

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salaam, 

Dress-code Muwatta imam Malik.


Book 48 - Dress


Section: Wearing Clothes for Beautification


Book 48, Number 48.1.1:


Yahya related to me from Malik from Zayd ibn Aslam that Jabir ibn Abdullah al-Ansari said, "We went out with the Messenger of Allah, may Allah bless him and grant him peace, in the raid on the Banu Ammar tribe." Jabir said, "I was resting under a tree when the Messenger of Allah, may Allah bless him and grant him peace, came. I said, 'Messenger of Allah; come to the shade.' So the Messenger of Allah, may Allah bless him and grant him peace, sat down, and I stood up and went to a sack of ours. I looked in it for something and found a small cucumber and broke it. Then I brought it to the Messenger of Allah, may Allah bless him and grant him peace. He said, 'From where did you get this?' I said, 'We brought it from Madina, Messenger of Allah.' "


Jabir continued, "We had a friend of ours with us whom we used to equip to go out to guard our mounts. I gave him what was necessary and then he turned about to go to the mounts and he was wearing two threadbare cloaks of his. The Messenger of Allah, may Allah bless him and grant him peace, looked at him and said, 'Does he have two garments other than these?' I said, 'Yes, Messenger of Allah. He has two garments in the bag.' I gave them to him. He said, 'Let him go and put them on.' I let him go to put them on. As he turned to go, the Messenger of Allah, may Allah bless him and grant him peace, exclaimed, 'May Allah strike his neck. Isn't that better for him?' He said (taking him literally), 'Messenger of Allah, in the way of Allah.' The Messenger of Allah, may Allah bless him and grant him peace, said, 'In the way of Allah.' " Jabir added, "The man was killed in the way of Allah."


Book 48, Number 48.1.2:


Yahya related to me from Malik that he heard that Umar ibn al-Khattab said, "I love to look at a Qur'an reader in white garments."


Book 48, Number 48.1.3:


Yahya related to me from Malik from Ayyub ibn Abi Tamim that Ibn Sirin said, ''Umar ibn al-Khattab said, 'Allah has been generous to you, so be generous to yourselves. Let a man wear a combination of his garments.' "


Section: Wearing Dyed Garments and Gold


Book 48, Number 48.2.4:


Yahya related to me from Malik from Nafi that Abdullah ibn Umar wore garments dyed with red earth and dyed with saffron.


Yahya said that he heard Malik say, "I disapprove of youths wearing any gold because I heard that the Messenger of Allah, may Allah bless him and grant him peace, forbade wearing gold rings, and I disapprove of it for males old or young."


Yahya said, "I heard Malik say about men wearing wraps dyed with safflower in their houses and courtyards, 'I do not know that any of that is haram but I prefer other garments than that.' "


Section: Wearing Silk


Book 48, Number 48.3.5:


Malik related to me from Hisham ibn Urwa from his father that A'isha the wife of the Prophet, may Allah bless him and grant him peace, dressed Abdullah ibn az-Zubayr in a shawl of silk which A'isha used to wear.


Section: Clothes Disapproved for Women to Wear


Book 48, Number 48.4.6:


Yahya related to me from Malik from Alqama ibn Abi Alqama that his mother said, "Hafsa bint Abd ar-Rahman visited A'isha, the wife of the Prophet, may Allah bless him and grant him peace, and Hafsa was wearing a long thin head scarf A'isha tore it in two and made a wide one for her."

Zie je hier een bevel in? Of een persoonlijke keuze? 

Heeft Allaah swt of de Profeet vzmh iets geopenbaard of bevolen?

Ik zie het niet. Maar Ghair Inshaa Allaah.



Book 48, Number 48.4.7:


Yahya related to me from Malik from Muslim ibn Abi Maryam from Abu Salih that Abu Hurayra said, "Women who are naked even though they are wearing clothes, go astray and make others go astray, and they will not enter the Garden and they will not find its scent, and its scent is experienced from as far as the distance travelled in five hundred years."



Book 48, Number 48.4.8:


Yahya related to me from Malik from Yahya ibn Said from Ibn Shihab that the Messenger of Allah, may Allah bless him and grant him peace, stood up in the night and looked at the horizon of the sky. He said, "What treasures has the night opened? What trials have occurred? How many are dressed in this world and will be naked on the Day of Rising. Warn the women in their rooms."

Zonder de kledij van de taqwa?



Section: A Man Dragging his Garments


Book 48, Number 48.5.9:


Yahya related to me from Malik from Abdullah ibn Dinar from Abdullah ibn Umar that the Messenger of Allah, may Allah bless him and grant him peace, said, "A person who drags his garment in arrogance will not be looked at by Allah on the Day of Rising."


Book 48, Number 48.5.10:


Yahya related to me from Malik from Abu'z-Zinad from al-Araj from Abu Hurayra that the Messenger of Allah, may Allah bless him and grant him peace, said, "On the Day of Rising, Allah the Blessed, the Exalted, will not look at a person who drags his lower garment in arrogance."


Book 48, Number 48.5.11:


Yahya related to me from Malik from Nafi and Abdullah ibn Dinar and Zayd ibn Aslam that all of them informed him from Abdullah ibn Umar that the Messenger of Allah, may Allah bless him and grant him peace, said, "On the Day of Rising, Allah will not look at a person who drags his garment in arrogance."


Book 48, Number 48.5.12:


Yahya related to me from Malik from al Ala ibn Abd ar-Rahman that his father said, "I asked Abu Said al-Khudri about the lower garment. He said that he would inform me with knowledge and that he had heard the Messenger of Allah, may Allah bless him and grant him peace, say, 'The lower garment of the mumin should reach to the middle of his calves. There is no harm in what is between that and the ankles. What is lower than that is in the Fire. What is lower than that is in the Fire. On the Day of Rising, Allah will not look at a person who trails his lower garment in arrogance.' "


Section: A Woman Dragging her Garments


Book 48, Number 48.6.13:


Yahya related to me from Malik from Abu Bakr ibn Nafi from his father Nafi, the mawla of Ibn Umar that Safiyya bint Abi Ubayd informed him that Umm Salama, the wife of the Prophet, may Allah bless him and grant him peace, said that when the lower garment of women was mentioned to the Messenger of Allah, he said, "She lets it down a handspan." Umm Salama said, "If it leaves her uncovered?" He said, "Then the length of a forearm and let her not increase it."



Section: Wearing Sandals


Book 48, Number 48.7.14:


Yahya related to me from Malik from Abu'z-Zinad from al-Araj from Abu Hurayra that the Messenger of Allah, may Allah bless him and grant him peace, said, "Do not wear one sandal. Wear both of them or go with both feet bare."



Book 48, Number 48.7.15:


Yahya related to me from Malik from Abu'z-Zinad from al-Araj from Abu Hurayra that the Messenger of Allah, may Allah bless him and grant him peace, said, "When you put on sandals, begin with the right foot. When you take them off, begin with the left foot. The right foot is the first to be put in the sandal and the last to be taken out."



Book 48, Number 48.7.16:


Yahya related to me from Malik from his paternal uncle Abu Suhayl ibn Malik from his father that Kab al-Ahbar said to a man who took off his sandals, "Why have you taken off your sandals? Perhaps you have interpreted this ayat, 'Remove your sandals. You are in the pure valley of Tuwa?' (Sura 20 ayat 12) Do you know what the sandals of Musa were?"


Malik (the father of Abu Suhayl) said, "I do not know what the man answered." Kab said, "They were made from the skin of a dead donkey."



Section: Ways of Dressing


Book 48, Number 48.8.17:


Yahya related to me from Malik from Abu'z-Zinad from al-Araj that Abu Hurayra said, "The Messenger of Allah, may Allah bless him and grant him peace, forbade two sales. Mulamasa, in which a man is obliged to buy whatever he touches without any choice in the matter, and munabadha, in which two men throw their garment to each other without either seeing the other's garment. He also forbade two ways of dressing. One in which a man sits with his legs drawn up to his chest wrapped in one garment that does not cover his genitals, and the other in which a man wraps a single garment over one arm and shoulder restricting them."



Book 48, Number 48.8.18:


Yahya related to me from Malik from Nafi from Abdullah ibn Umar that Umar ibn al-Khattab saw a silk robe at the door of the mosque. He said, "Messenger of Allah, would you buy this robe and wear it on jumua and when envoys come to you?" The Messenger of Allah, may Allah bless him and grant him peace, said, "Only a person who has no portion in the next world wears this." Then the Messenger of Allah, may Allah bless him and grant him peace, was brought some robes of the same material and gave Umar ibn al-Khattab one of the robes. Umar said, "Messenger of Allah, do you clothe me in it when you said what you said about the robe of Utarid?" The Messenger of Allah, may Allah bless him and grant him peace, said, "I did not give it to you to wear." Umar gave it to a brother of his in Makka who was still an idolater.



Book 48, Number 48.8.19:


Yahya related to me from Malik that Ishaq ibn Abdullah ibn Abi Talha said, "Anas ibn Malik said, 'I saw Umar ibn al-Khattab when he was the amir of Madina. Three patches were sewn between his shoulders, one patched over the other.' ''



Wassalaam aleikoum.


Aangepast door mohammad48 - 14 maart 2012 om 22:06
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Salaam,


Dress-code volgens sunnan Nasa'i


Chapter 39. Dislike For Women To Show Their Jewelry And Gold


5139. 'Uqbah bin Amir narretedthat the Messenger of Allsh used to tell his wives not to wear jewelry and silk, He said: "If you want the jewelry and silk of Paradise, then do not wear them in this world." (Sahih)


Comments: The author indicates - by the chapter name and narrations - that what is narrated prohibiting gold for women, applies to them wearing it such that those not related to them see it.


5140. It was narrated from Rib'i, from his wife, that the sister of Huaaifah said:"The Messenger of Allah pbuh addressed us and said: '0 women, do you not have any silver to wear for adornment? For there is no woman among you who wears gold and shows it, but she will be punished because of it."' (Da'if)


5144. It was narrated that Thawbin said: "The daughter of Hubairah came to the Messenger of Allah and on her hand were large gold rings."  (Sahih)`


5145.It was narrated that Abfi Hurairah said: "I was sitting with the Prophet pbuh when a woman came to him and said: 'Messenger of Allah: two bracelets of gold.' He said: 'Two bracelets of fire.' She said: ' 0 Messenger of Allah, a necklace of gold.' He said: 'A necklace of fire.' She said: 'Two earrings of gold.' He said: 'Two earrings of fire.' She was wearing two bracelets of gold, so she took them off and said: '0 Messenger of Allih, if a woman does not adorn herself for her husband, she will become unattractive to him.' He said: 'What is there to keep any one of you from making earrings of silver and painting them yellow with saffron or some Abier (daif)


Chapter 82. Mentioning Clothes Which It Is RecommendedTo Wear, And Those Which Is Disliked To Wear

5296. It was narrated from Abfi Al-&was that his father said: "I entered upon the Messenger of Allah and he saw me looking scruffy. The Prophet pbuh said: 'Do you have anything?' He said: 'Yes, Alltih has given me lands of weallh.' He said: 'If you have wealth, let it be seen on you."' sahih


5299. It was narrated from Anas bin Malik that he saw Umm Kalafim, the daughter of the Messenger of Allsh pbuh wearing a Burdalz of Sirs' silk, and Sira' is a fabric of silk (sahih)



5307. aalifah said: "I heard 'Abdulla bin Az-Zubair say: 'Do not let your womenfolk wear silk, for I heard 'Umar bin Al-Sattib say: The Messenger of Allah  said: Whoever wears it in this world will not wear it in the Hereafter."' (Sahih)


5315. It was narrated from 'Umar that he did not allow the wearing of silk except (something) the width of four fingers. (Sahib)


5325. It was narrated that Sarnurah said: "The Messenger of Allah pbuh said: 'You should wear white garments; dress your living ones in them, and shroud your dead in them, for they are among the best of your garments."' (Sahih)


Chapter 108. Wearing Black

Turbans"

5345. It was narrated from Ja'far bin 'Arnr bin Huraia that his father said: "I saw the Prophet pbuh wearing a black turban." (Sahih)


5347. It was narrated that Jibir said: "The Prophet pbuh entered (Makkah) on the Day of the Conquest wearing a black turban."

(Sahih)


Chapter 110. Letting The End Of The Turban Hang Between The Shoulders

5348. It was narrated from Ja'far bin 'Amr bin Umayyah that his father said: "It is as if I am looldng now at the Messenger of Allah pbuh on the Miizbar, wearing a black turban, the end of which he has let hang down between his shoulders." (sahih)


5369. Anas narrated that the sandals of the Messenger of Allah pbuh had two straps. (Sahih)


Sorry voor de erbarmelijke vormgeving. Technisch probleem.

Wassalaam aleikoum




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salaam aleikoum,

Dress Tirmidhi              


It's a mans world! 


Tirmidhi - 04) Combing the Hair

Hadith 001 (031)


Hazrat Aisha (Radiallahu anha) says, "I used to comb the hair of Sayyidina Rasu****lah, even when I was in the state of menstruation."


Commentary.


The Ulama prove from this Hadith that it permissible for a woman in her periods to look after and serve her husband. Because of the menstruation the whole body of a woman does not become najis (naapak-unclean). It is forbidden to have intercourse with her during her menstruation.


Hadith 002 (032)


Hazrat Anas (Radiallahu anhu) reports, "Sayyidina Rasu****lah pbuh often rubbed oil in his head and also often combed his beard. He put a cloth over his head, which became like an oil cloth due to the frequent use of oil."


Commentary.


The clothing becomes oiled due to the use of oil, and this was against the noble habit of Sayyidina Rasu****lah pbuh, who liked cleanliness. He put a cloth over his head so that the amaamah (turban) etc. did not become stained.


Hadith 003 (033)


Hazrat Aisha (Radiallahu anha) says, "Sayyidina Rasu****lah pbuh liked to begin with the right while combing his hair; while performing ablution (wudhu) and when putting on his shoes. (Also in every other deed, he first began with the right then the left).


Commentary.


This (beginning from the right) is not confined to the three acts mentioned in this Hadith. Sayyidina Rasu****lah pbuhbegan everything with the right, that is why every other deed' has been added in the translation of the Hadith. The basic rule is, that all those things that reflect dignity and elegance, while putting on these the right is preferred, and when removing them the left is begun with, as when putting on clothes, shoes etc. When one enters the Masjid, one enters with the right foot and leaves with the left foot first, as this is the place of dignity and greatness. Contrary to this, in those things that do not have elegance in them, for instance when entering the toilet.


Hadith 004 (034)


Hazrat Abdullah Mughaffal (Radiallahu anhu) reports, "Sayyidina Rasu****lah pbuh prohibited the combing of hair, but allowed it to be done occasionally."


Commentary.


Qazi Iyaz says that occasionally means after every three days. In Abu Daud a Hadith has been reported, wherein Sayyidina Rasu****lah pbuh prohibited the combing of hair daily. The Ulama have written that it is prohibited at such times when there is no necessity for it, otherwise there is no harm in it. The prohibition is karahate tanzihi. It is specially for the hair that has no dirt in it and does not need grooming. When the hair is dirty, there is no karaaha (i.e. not makruh) in combing the hair daily.


Hadith 005 (035)


Hazrat Humayd bin Abdurrahman (Radiallahu anhu) relates form a Sahabi that Sayyidina Rasu****lah pbuh combed his hair occasionally.


Tirmidhi - 07) Kuhl


Hadith 001 (048)


Ibn 'Abbaas Radiyallahu 'Anhu says: "Rasu****lah Sallallahu 'Alayhi Wasallam said: 'Use kuhl made of ithmid on the eye; it brightens the eyesight, and strengthens and increases the growth of the eye lashes'. (Sayyidina Ibn'Abbaas Radiyallahu'Anhu also used to say) 'Rasu****lah Sallallahu 'Alayhi Wasallarn had a small container for keeping kuhl, from which he applied kuhl in each eye three times every night"'.


Commentary.


Ithmid is a special type of kuhl which is reddish black in colour. It is obtained in the Eastern countries. Some of the learned say it is the Isfahaani kuhl, and other say it is the Totiya. Some 'ulama say, it means those who have good eyesight and it should be used by those with whose eyesight it agrees, otherwise a sick person's eyes will pain more by its use. It is more beneficial to apply kuhl at the time of sleeping as it will remain longer in the eyes, and will penetrate more into the pores. There are different narrations on the number of times it should be applied in each eye. In a few it is stated that it should be applied three times in each eye, as mentioned above. In other narrations it is stated that it should be put three times in the right eye and two times in the left eye. It is supposed that the variations are because of the different times of the narrations. At a certain time, Sayyidina Rasu****lah Sallallahu alayhi Wasallam applied it in one manner and at another time in the other manner. Haafiz Ibn Hajar, Mulla 'Ali Qaari and other 'ulama have preferred the first method (as given in the hadith under discussion). the first method has been narrated many times from Sayyidina Rasu****lah Sallallahu' Alayhi Wasallam, as will be seen in the narration that follow.


Hadith 002 (049)


Ibn 'Abbaas Radiyallahu 'Anhu reports: "Rasu****lah Sallallahu 'Alayhi Wasallam applied kuhl of ithmid three times in each eye before sleeping'. In a narration also from Ibn 'Abbaas Radiyallahu 'Anhu, it is reported: "Rasuluilah Sallallahu'Alayhi Wasallam had a small container for keeping kuhl, from which he applied in each eye kuhl three times before sleeping'.


Hadith 003 (050)


Jaabir bin 'Abdullah Radiyallahu 'Anhu says: "Rasu****lah Sallallahu 'Alayhi Wasallam said: 'Use the kuhl made from ithmid for the eyes. It brightens the vision and strengthens the growth of the eye lashes'.


Hadith 004 (051)


Ibn 'Abbaas Radiyallahu 'Anhu says: "Rasu****lah Sallallah 'Alayhi Wasallam has said: 'The best from among all the kuhl used by you is the one made from ithmid. It brightens the eyesight and strengthens the growth of the eye lashes"'.


Commentary.


One of the narrators in the chain of this hadith is Bishr bin Mufaddal RA. The 'ulama wrote that he performed four hundred rak'ahs nafl daily, and it was his permanent practice to fast every alternate day.


Hadith 005 (052)


'Abdullah bin 'Umar Radiyallahu 'Anhu related the same hadith from Rasu****lah Sallallahu 'Alayhi Wasallarn that: "Verily use the kuhl made from ithmid. It brightens the vision and strengthens the growth of the eye lashes".


Commentary.


In all the above narrations the use of kuhl made from ithmid has be stressed. Only those eyes are meant, that agree with the use of it, otherwise, because of certain eye conditions kuhl does not agree with some people, as was mentioned previously. The 'ulama have written that due to these commands and practices it is sunnah to use kuhl, and it is better to use the one made from ithmid. If one uses kuhl made from any other substance it will be regarded as sunnah, but the virtue is obtained by using kuhl made of ithmid.


Tirmidhi - 08) Dress


Hadith 001 (05)


Ummul Mu-mineen, Ummi Salamah Radiyallahu 'anha relates: "Of all the clothing, Rasu****lah Sallallahu 'Alayhi Wasallam preferred wearing the qamis (Thowb, kurtaa) the most".


Commentary.


The 'ulama have written different reasons for Sayidina Rasu****lah Sallallahu 'Alayhi Wasallam preferring to wear a qamis (Thowb, kurtah). Some say it is because it covers the body well and covers it better than a lungi etc. Some say because it is 'qumait' and besides it is less of a burden on the body, whereas a sheet has to be straightened every now and then. Some are of the opinion that it does not create pride in a person, as other clothing does. According to this humble servant the reason is because it covers the satr well, and the same time it is neat, whereas in some clothing there is less beauty, like the lungi, or it does not cover the satr well, like the top sheet. The eighth hadith in this chapter seems contrary to this hadith. It shall be compared and reconciled there.


Hadith 003 (055)


It has been reported from Ummi Salamah Radhiyallahu 'Anha: "Rasu****lah Sallallahu 'Alayhi Wasallam preferred wearing, from among all clothing, the qamis (thowb)".


Commentary.


Mulla 'Ali Qaari relates from Dimyaati that the qamis of Sayidina Rasu****lah Sallallahu 'Alayhi Wasallam was made of cotton and was not very long, nor were the sleeves long. Bayjuri has written that Sayidina Rasu****lah Sallallahu 'Alayhi Wasallam had only one qamis. It is reported from Sayyiditina 'Aayeshah Radhiyallahu 'Anha that: "Rasu****lah Sallallahu 'Alayhi Wasallam did not leave any of the morning food for the evening, nor any of the evening food for the morning. He possessed only one each, of a lungi, qamis, sheet (body wrap), shoes or any other clothing. He did not have a pair of any of these".


Munaawi relates from Sayyidina Ibn 'Abbaas Radiyallahu 'anhu that, 'The qamis (thowb, kurtah) of Sayyidina Rasu****lah Sallallahu 'Alayhi Wasallam was not very long, nor were its sleeves long. In another hadith of Sayyidina Ibn 'Abbaas Radiyalia anhu it is stated that the qamis of Sayyidina Rasu****lah Sallallahu 'Alayhi Wasallam was above the ankles. 'Allaamah Shaami says: 'It should reach halfway down the calf'.


Hadith 004 (056)


Asmaa bint Yazeed Radhiyallahu 'Anha says: "The sleeve of Rasu****lah Sallallahu 'Alayhi Wasallam's qamis reached to the wrists".


Commentary.


This narration apparently contradicts the one where it has been stated that the sleeves of the qamis of Sayyidina Rasu****lah Sallallahu 'Alayhi Wasallam were a bit longer than the wrist. The 'ulama have summed up the difference in several ways. Firstly, that at different times it had different lengths. Secondly, that when the sleeves were creased they were above the wrists, and when they were smooth and straight they were over the wrists. Some are of the opinion that both are taken on estimation. In this case there is no difficulty. Maulana Khalil Ahmad Saahib has written in the 'Badh**** Majhud' that where it is mentioned till the wrists, it is taken to be the best and desirable. Where the sleeves are stated to be longer, it is considered permissible. 'Allaamah Jazari states that it is sunnah that the length of the qamis (kurtah) sleeves reach till the wrists, and that of a jubbah be a bit longer, but in no case should it be longer than the fingers.


Hadith 005 (057)


Qurrah bin Ilyaas Radiyallahu'Anhu relates: "I came with a group from the tribe of Muzeenah to make bay'ah (pay allegiance) to Rasu****lah Sallallahu 'Alayhi Wasallam. The button loop of Rasu****lah Sallallahu 'Alayhi Wasallam's qamis was open. I put my hand in the collar of Rasu****lah Sallallahu 'Alayhi Wasallam's qamis to touch the Seal of Prophethood (to gain barakah)".


Commentary.


When he visited Sayyidina Rasu****lah Sallallahu 'Alayhi Wasallam he found the collar of Sayyidina Rasu****lah Sallallahu 'Alayhi Wasallam's qamis open. It is characteristic of one who loves, that every act of his beloved sinks into his heart. Sayyidina 'Urwah Radiyallahu'Anhu, who is a narrator of this says: "I have never seen Mu'aawiyah (bin Qurrah - Radiyallahu'Anhu) and his son button up their collars. Be it summer or winter, their collars were always open". Their love for Sayyidina Rasu****lah Sallallahu 'Alayhi Wasallam has given us a glimpse of each and every act and deed of the beloved Rasul of Allah, Sallallahu 'Alayhi Wasallam. 'Jazahumullahu 'anna wa-'an saa-iril ummati ahsanal jazaa'.


Hadith 006 (058)


Anas bin Maalik Radhiyallahu 'Anhu reports: "Rasu****lah Sallallahu 'Alayhi Wasallam came out of his house with the assistance of Usaamah bin Zayd. At that time he was wrapped in a Yamaani printed sheet. Rasu****lah Sallallahu 'Alayhi Wasallam came and led the Sahaabah in prayer".


Commentary.


'Daar Qutni' has stated that this incident took place when Sayyidina Rasu****lah Sallallahu 'Alayhi Wasallam was ill. For this reason he was assisted by Sayyidina Usaamah bin Zayd Radhiyallahu 'Anhu. It is possible that it was the time of Sayyidina Rasu****lah Sallallahu 'Alayhi Wasallam's illness before his death. This hadith will also be mentioned in the chapter on 'Sayyidina Rasu****lah Sallallahu 'Alayhi Wasallam leaning on something'. Imaam Tirmidhi has written a surprising incident on the sanad (chain of narrators) of this hadith, from which we can gauge the intense love of the muhadditheen for the hadith, and their detachment from this unstable and materialistic world. Muhammad bin AI-Fadl says: "Yahya bin Mu'een (who is a great imaam and scholar of hadith - some 'ulama have said that he has written ten lakh -100,000- ahaadith with his own hands) asked me as soon as I sat down (when visiting him), about this hadith. I started reciting it to him. He said: 'I desire you to read it out from your kitaab so that it may be more satisfying"' Muhammad bin AI-Fadl says: 'I stood up to go inside and fetch the kitaab. He caught me by my qamis and said: "First dictate it to me from memory, so that I may write it down. There is no surety of life and death. It is possible I may meet you or Imay not meet you again. You may repeat it from the kitaab later'. Muhammad bin AI-Fadl says: 'I recited it to him from memory, then brought the kitaab and read it out again from the kitaab'. Allahu Akbar! He did not have that little assurance that either of them would live till he went inside to get a kitaab and return. His love for the hadith was such that he did not even like to wait till the kitaab was brought from inside the room.


Hadith 007 (059)



Abu Sa'eed Khudari (R.A) says, "When Rasu****lah (S.A.W) put on a new garment, he would in happiness mention that garment's name. For example, 'Allah Ta'aala gave me this qamis (thowb, kurtah), 'amaamah (turban) sheet, etc" Then recited this du'aa:


'Allahumma lakal hamdu kama kasauw-tanihi, as-aluka khayrahu wa-khayra ma-suni'a lahu wa-a'u- dhu bika min sharrihi wa-sharri ma-suni'a lahu'.


Translation...


"Oh Allah, all praise and thanks to You for clothing me with this (garment). I ask You for the good of it and the good of what it was made for, and I ask Your protection from the evil of it and the evil of what it was made for."


Commentary.


The goodness and badness of a garment is evident and 'for the good and bad for which it was made' means for summer and winter, elegance etc. For whatever reason it is worn, the goodness in it is that it may be used to obtain Allah's pleasure, like performing 'ibaadah (devotion) with it. To use it for a bad cause would be in disobeying Allah or to create pride, arrogance etc.


Hadith 008 (060)


Anas bin Maalik (R.A) says: "The sheet (body wrap) most liked by Rasu****lah saws.gif was the Yamaani printed sheet."


Commentary.


This seems to contradict the hadith mentioned at the beginning of the chapter where it is stated that Sayyidina Rasu****lah (Sallalahu alaihe wasallam) preferred wearing the qamis (kurtah) the most. The 'Ulama have given many explanations for this. The simplest explanation if that there is no difference. He liked the qamis very much and the sheet too. It could also be said that among ordinary clothing that are worn, he liked the qamis the most, and from the ones that are used for outer covering, he liked the sheet the most. It has also been stated that for purposes of evidence this is a much stronger hadith. Some 'Ulama have taken the first hadith for the different types of clothing, among which Sayyidina Rasu****lah (S.A.W) liked the qamis most, and this hadith for the coloured clothing, from which he liked the coloured printed sheet the most. Some say the sheet was of a green colour. The object is that, among the colours, green was liked the most, as it is the colour of the clothing in Jannah (paradise).


Hadith 009 (061)


Abu Juhayfah (R.A) says, "I saw Rasu****lah (S.A.W) wearing a pair of red (coloured) clothing. The lustre of the feet of Rasu****lah (S.A.W) is still before me." Sufyaan (R.A) who is a narrator of this hadith says: "According to my understanding the pair (of clothing) was printed red."


Commentary.


This incident took place at the time of Hajjatul-Widaa, as is stated if the Bukhaari and other kitaabs of hadith. Sayyidina Sufyaan (R.A) 'Anhu's reason for saying that this was a red coloured clothing (for men). There is a difference of opinion among the 'Ulama'. The Hanafis also state a number of opinions. This has been discussed in the first chapter. Before choosing red-coloured clothing an 'aalim should be consulted. Maulana Gangohi has mentioned a few times in his fataawa (religious rulings) that it is permissible for a man to wear red patterned garment's. From the point of taqwaa (piety) it is better for a man not to wear red coloured garments, since there is a difference of opinion among the learned 'Ulama'.

Hadith 010 (062)



Baraa bin 'Aazib (R.A) says: "I have never seen anybody more handsome in red clothing than Rasu****lah (S.A.W). At that time, the hair of Rasu****lah (S.A.W) reached his shoulders.


Commentary.


This hadith has been mentioned in the first chapter. It is repeated here because of the red-coloured clothing.


Hadith 011 (063)


Abu Rimthah Taymi (R.A) says, "I saw Rasu****lah (S.A.W) covering himself in two green coloured sheets."


Commentary.


This hadith has been quoted twice. It is repeated here briefly.


Hadith 012 (064)


Qaylah bin Makhramah (R.A) says: "I saw Rasu****lah (S.A.W) in such a state that he was wearing two old lungis (sarong, waist wrap) that had been dyed a saffron colour but there was no sign of saffron left on it." There is a lengthy story in this hadith also.


Commentary.


It is prohibited in the hadith to use clothing dyed with saffron. For this reason it has been pointed out in the above hadith that the colour of the saffron had faded, so that there remains no contradictions in the ahaadith. Sayyidina Rasu****lah (S.A.W) wore the two old sheets as a sign of humility. The sufis have for this reason chosen a rugged way of life. This leads one towards humility and keeps one away from pride and arrogance. It should also be borne in mind that if (the wearing of such clothing) does not have this effect then this manner is not preferred. It will cause more harm than good as we see it happening in these times. Many a time this way is adopted to show that one has reached the stage of perfection whilst the tongue is asking (begging).


An incident of Abul-Hasan Shaa-dhali who is from among the great sufis is famous. Once he was wearing smart clothing. Some raggedly dressed person objected. He replied, "My dressing in this manner shows praise and gratefulness to Allah, whereas this state of yours shows a state of asking (begging). You in your present state are begging from people." In short, it is better not to wear showy clothing but only with the intention of humbleness, and on condition that it does not lead one towards some other harm. On the other hand, if it is worn for some religious benefits or to please a confidant who has given it as a present, then in this case to wear elegant clothing will also be mandub (desirable) and better. Sayyidina Rasu****lah (S.A.W) once purchased a set of clothing in exchange for twenty seven camels and wore that clothing for this reason. The mashaa-ikh of the Naqshabandiyyah and Shaa-dhaliyyah Orders usually wear elegant type of clothing. It has been given preference because it saves one from the appearance of a beggar. Imaam Abul-Hasan Shaa-dhali has said: "It is important that one should keep away from the deceit of the heart from both angles. The gaining of fame by dressing shabbily, to show off by being humble, and to show pride by wearing smart elegant clothing, all are dangerous to our spiritual up-liftment.


There is lengthy story in this hadith that is not relevant to the dressing of Sayyidina Rasu****lah (S.A.W). Therefore Imaam Tirmidhi omitted it here with the object of shortening the hadith. The story probably covers two sheets. The commentators have also omitted it for the same reason. In it are mentioned incidents of the early period and experiences of Sayyiditina Qaylah (R.A) after her acceptance of Islaam. In a few narrations it is also mentioned that Sayyidina Ralsu****lah (S.A.W) was sitting with his old clothing in a humble manner. He had a branch (fan) of a palm in his mubaarak hands. A person entered his noble assembly. He saw Sayyidina Rasu****lah (S.A.W) in this state of humbleness and dur to the awe-inspiring appearance of Sayyidina Rasu****lah (S.A.W), began shivering. Upon seeing this person in this state, or being made aware of it, Sayyidina Rasu****lah (S.A.W) said to him: "Keep calm." As soon as Sayyidina Rasu****lah (S.A.W) said this he became calm, and all the signs of fear vanished. In some ahaadith we gather that this incident relates to Sayyiditina Qaylah (R.A.) herself. Imaam Tirmikhi has therefore mentioned this briefly in the chapter on the sitting of Sayyidina Rasu****lah (S.A.W). The incident is attributed to Sayyiditina Qaylah (R.A) and will be mentioned in the chapter on the sitting of Sayyidina Rasu****lah (S.A.W).


Hadith 013 (065)


Ibn 'Abbaas (R.A) says that Rasu****lah (S.A.W) used to say: "Choose white clothing, as it is the best clothing. White clothing should be worn whilst living, and the dead should be buried in white."


Commentary.


In this hadith it is not stated that Sayyidina (S.A.W) wore white clothing. Its mention in the 'Shamaa-il Tirmikhi' is therefore implicit. Idt can be explained that when Sayyidina Rasu****lah (S.A.W) encouraged the wearing of white clothing, then he must have worn it himself. If is clearly stated in the Bukhaari that Sayyidina Rasu****lah (S.A.W) wore white clothing.

Hadith 014 (066)


Samurah bun Jundub (R.A) says: "Rasu****lah (S.A.W) said, "Wear white clothing because it is more taahir (paak) and clean, and also clothe your dead in it."


Commentary.


By 'It is more taahir (paak) and clean is meant that if a small stain appears, it will show clearly, whereas in coloured clothing it does not show easily.


Hadith 015 (067)


Ummul Mu-mineen, 'Aayeshah (R.A) reports: "Rasu****lah (S.A.W) once left the house in the morning, wearing a sheet made of black hair."


Hadith 016 (068)


Mughirah bin Shu'bah (R.A) says: "Rasu****lah (S.A.W) wore a rumi Jubbah which had narrow sleeves."


Commentary.


This incident was at the time of Ghazwah Tabuk. The 'Ulama have interpreted from this hadith that a thing made by non-believers is not najis (na-paak) till we can outwardly find of this. Upto that time there were no Muslims in Rome, and Sayyidina Rasu****lah (S.A.W) wore the clothing made by them.


Tirmidhi - 09) Khuff


Hadith 001 (069)


Buraydah (radiallahu anhu.) says, "Najaashi sent two simple black coloured as a gift to Sayyidina Rasu****lah sallallahu alaihe wasallam. He wore these and made mash over after performing wudu".


Commentary.


Najaashi was the title of kings of Abyssinia, like sharif was the title of the rulers of Makkah. The name of this Najaashi was As-hamah, who later became a Muslim. The'ulama have deduced from this hadith that it is permissible to accept a gift of a non- believer. Najaashi had not yet accepted Islaam at the time of sending the gift. The 'ulama have therefore summed up these in different ways.


Hadith 002 (070)


Sayyidina Mughirah bin Shu'bah radiallahu anhu relates: "Dihyah Kalbi sent to Rasu****lah Sayyidina Rasu****lah sallallahu alaihe wasallam as a gift to khuffs. In another narration it is stated that with the khuffs a jubbah (a long coat) was also sent. Rasu****lah Sayyidina Rasu****lah sallallahu alaihe wasallam did not inquire if the skin was from slaughtered animals or not".


Commentary.


The last sentence of this hadith strengthens madh-hab of the Hanafis that it is permissible to use a tanned skin of an animal whether it is slaughtered according to shari'ah or not. Some of the 'ulama differ on this question. It has been discussed in the books of fiqh (jurisprudence).


Tirmidhi - 10) Shoes


Hadith 001 (071)


Qataadah radiallahu anhu reports that: "I asked Anas to describe the shoe of Rasu****lah Sayyidina Rasu****lah sallallahu alaihe wasallam". He replied: "Each shoe had two straps".


Commentary.


The shoes in 'Arabia were not of the type of are known here in India. They consisted of a leather sole with two straps on them.


Hadith 002 (072)


Ibn 'Abbaas radiallahu anhu reports that Rau****lah Sayyidina Rasu****lah sallallahu alaihe wasallam shoe had two double straps.


Commentary.


It means that every strap was made of two strips of leather sewn together. In the chain of narrators of this hadith there is a narrator Khaalid Hadh-dhaa. Hadh-dhaa in 'Arabic means a shoe maker. The 'ulama write that this narrator was not a shoe maker, but had an acquaintance with those whose trade was shoe making. Due to his acquaintance and friendship, he was also named (Khaalid) Hadh-dhaa, and became known by his name. one is surely influenced and develops the habits and manners of those with whom one keeps company.


Hadith 003 (073)


'Eesa bin Tahmaan says that Anas radiallahu anhu took out a pair of shoes and showed then to us. They did not have hair on them. Later Thaabit told me these were the shoes of Rasu****lah Sayyidina Rasu****lah sallallahu alaihe wasallam.


Commentary.


It was common in 'Arabia that the hair was not removed from the skin from which shoes were made. For this reason the narrator mentioned the hair.


Hadith 004 (074)


'Ubayd bin Jurayj radiallahu anhu asked Ibn 'Umar radiallahu anhu the reason for not wearing shoes with hair on them. He replied: "I had seen Rasu****lah Sayyidina Rasu****lah sallallahu alaihe wasallam wear and perform wudu with shoes that did not have hair on them. That is why I also like this type of shoes".


Commentary.


The reason for asking this question is that at that time it was it was not a general practice to wear shoes without hair on them. Imaam Bukhaari quotes a detailed hadith in his kitaab, where sayyidina Ubayd bin Jurayj radiallahu anhu said to Sayyidina Ibn Umar radiallahu anhu, "I see you observe a few things which the other sahaabah do not observe?" Among other question he asked the reason for wearing shoes with a smooth leather surface. sayyidina Ibn Umar radiallahu anhu made strong efforts to follow Rasu****lah Sayyidina Rasu****lah sallallahu alaihe wasallam in every aspect. The others generally wore the common leather shoes with hair.


Hadith 005 (075)


Abu hurayrah radiallahu anhu relates that the shoes of Rasu****ah Sayyidina Rasu****lah sallallahu alaihe wasallam had two straps.


Hadith 006 (076)


Amr bin Hurayth radiallahu anhu reports, "I saw rasu****lah Sayyidina Rasu****lah sallallahu alaihe wasallam perform salaah with such shoes that had another leather sole sewn onto them."


Commentary.


It means that the sole was double. It had two layers of leather. It may also mean that because the shoe was tearing a patch was sewn onto it.


Hadith 007 (077)


Abu Hurayrah reports: Rasu****lah Sayyidina Rasu****lah sallallahu alaihe wasallam said: One should not wear one shoe and walk. Both shoes should be worn or both shoes should be removed.


Commentary.


The reason for mentioning this Hadith in the shamaa-il is that it was not the noble habit of sayyidina Rasu****lah Sayyidina Rasu****lah sallallahu alaihe wasallam to wear one shoe only. If sayyidina rasu****lah Sayyidina Rasu****lah sallallahu alaihe wasallam prohibited others to do so, he would not practice this himself. Apparently the prohibition in this hadith is for doing so habitually. However if a single shoe is worn for a little while because the other one is torn or because of some difficulty, then there is no harm. Arising from this hadith the 'ulama have added that , in the same manner only one khuff (leather sock) or one sleeve should not be worn. Both should be worn as is done commonly. One should keep away from cheap formalities, fashions and rudeness.


Hadith 008 (078)


Jaabir radiallahu anhu says that Rasu****lah Sayyidina Rasu****lah sallallahu alaihe wasallam. prohibited eating with the left hand, or the wearing of one shoe only.


Commentary.


According to the majority of the ulama the fulfilment of these commands are meritorious, that means, not haraam. Some ulama of the Zaahir have stated that it is prohibited to act contrary to this.


Hadith 009 (079)


Abu Hurayrah radiallahu anhu says that Sayyidina Rasu****lah sallallahu alaihe wasallam said: "Whenever one amongst you puts on his shoes, he should begin with the right, and when he removes his shoes the left one should be removed first. The right should be first when putting on and last when removing the shoes."


Commentary.


The shoe being an ornament for the feet, should be long on the feet, as has been mentioned earlier. In the same manner all those things, the wearing of which are ornaments, when wearing them, the right should be first, and when removing them, the left first, like the wearing of qamis (kurtah) ,izaar, jubbah etc.


Hadith 010 (080)


Aayeshah Radiallahhu Anha says: "Rasu****lah Sayyidina Rasu****lah sallallahu alaihe wasallam while combing his hair ; wearing his shoes; and while washing his limbs during wudu, as far as possible began with his right."


Commentary.


This is not confined to the above three only, but covers all other acts as stated previously. The saying, As far as possible, means that for some unforeseen reason he began from the left, then there is no harm.


Hadith 011 (081)


Abu Hurayrah radiallahu anhu says that the shoes of Sayyidina Rasu****lah sallallahu alaihe wasallam had two straps. In the same manner the shoes of Abu Bakr and Umar radiallahu anhu had two straps on them. Sayyidina radiallahu anhu began the use of one strap.


Commentary.


Sayyidina radiallahu anhu may have adopted the use of one strap so that it may not be assumed that two straps are strictly necessary.


Tirmidhi - 11) Mubarak Ring


Hadith 001 (082)


Anas bin Maalik Radiyallahu 'Anhu says that the ring of Rasu****lah Sallallahu 'Alayhi Wasallam was ,made of silver and the gem stone was from Abyssinia.


Commentary.


According to the majority of the 'ulama it is permissible to wear a ring made of silver. The Hanafis say it is not permissible to wear a ring made of bronze. iron, steel etc. In the early stages, Sayyidina Rasu****lah Sallallahu 'Alayhi Wasallam did not have a ring made, until it was known that the kings of Persia and other countries did not accept or take into consideration letters that had no seal (stamp) on them. He had begun sending letters to the kings inviting them to Islaam. A seal (stamp) was made in the sixth or seventh year hijri. The 'ulama give different opinions on the wearing of the ring. Some 'ulama say that it is makruh for any person besides the king and judge to wear a ring. The research of the Hanafi 'ulama (may Allah Increase their number and accept their efforts) in this matter, according to the saying of 'Shaami' is, that it is sunnah for the kings, judges, trustees and those who need a seal. Besides them it is permissible for others, but better not to use it. The reason is evident that Sayyidina Rasu****lah Sallallahu 'Alayhi Wasallam only made one when it became necessary, before he began sending letters to the kings. This will be mentioned in hadith number six in this chapter. Abu Daawud and others have stated that besides the kings, others are prohibited from wearing a ring. Since it has been proven that many Sahaabah Radiyallahu 'Anhum wore a ring in the presence of Sayyidina Rasu****lah Sallallahu 'Alayhi Wasallam, and in other ahaadith that Sayyidina Rasu****lah Sallallahu 'Alayhi Wasallam had permitted it, this prohibition will be taken as that which is contrary to a more meritorious and desired act.


Hadith 002 (083)


Hazrat Ibn Umar radiallahu anhu says that Rasu****lah sallallahu alayhe wasallam had a ring made of silver. He used it as a seal (Stamp) on letters etc., but did not wear it.


Commentary.


Sayyidina Rasu****lah sallallahu alayhe wasallam wore a ring as has been stated in the ahaadith. The ulama give a few explanations to this hadith. Some have explained that it meant that he did not wear it continuously. Some are of the opinion that Sayyidina Rasu****lah sallallahu alayhe wasallam possessed two rings, one had the seal and was used to put a stamp on letters etc. and he did not wear this ring. The other ring was used for wearing. In the same manner, the 'ulama have given many other explanations. According to this humble servant the most accepted explanation is that he did not wear it always.


It is reported in the hadith that Sayyidina Rasu****lah sallallahu alayhe wasallam was once performing salaah, he was wearing a ring on the right hand. While performing salaah, his eyes fell on the ring. After that he stopped wearing the ring.


In the ahaadith a similar incident is mentioned regarding a printed cloth. While in salaah his sight fell on it. Sayyidina Rasu****lah sallallahu alayhe wasallam removed this cloth and wore another one.


Since the ring was of importance it could not be discarded completely. Therefore he did not generally wear it. This is the nearest (most correct). It will be stated in the sixth hadith of the next chapter that the ring was mostly kept by Sayyidina Mu'ayqeeb radiallahu anhu.


Hadith 003 (084)


Hazrat Anas radiallahu anhu reports that Rasu****ah sallallahu alayhe wasallam had a ring made of silver and its (inlaid) gem was also of sliver.


Commentary.


This hadith seems to contradict the one where it is mentioned that an Abyssinian stone was inlaid.


Those who are of the opinion that Sayyidina Rasu****lah sallallahu alayhe wasallam had two rings, say that this hadith in context is similar to it being two rings. Bayhaqi and others also hold the same view, and according to him there no is complication.


Those who are of the opinion that Sayyidina Rasulluahsallallahu alayhe wasallam had one ring, give the explanation, that by Habshi (Abyssinian) it is meant Habshi colour or Habshi style, or the maker of it was a Habshi.


According to this humble servant the explanation is that there was more than one ring seems correct, because from the hadith it has been proved that at different times Sayyidina Rasu****lah sallallahu alayhe wasallam had different rings. Sayyidina Rasulluahsallallahu alayhe wasallam had a ring made for himself. His servant gave him one as a present as is evident from different narrations stated in the book of 'Jam'ul Wasaa-il'.


Hadith 004 (085)


Anas radiallahu anhu relates: "When Rasu****lah sallallahu alayhe wasallam intended to write letters to the kings of 'Ajam (non arabs), inviting them to Islam, the people said that they did not accept letters without a seal (stamp) on them. Rasu****lah sallallahu alayhe wasallam therefore had a ring made, the whiteness of which is still before my eyes."


Commentary.


The last sentence shows that he remembers this incident well. By whiteness the silver in the ring is referred to.


Hadith 005 (086)


It is related from Hazrat Anas radiallahu anhu that the inscription engraved on the ring of Rasu****lah sallallahu alayhe wasallam was 'Muhammad Rasul****ah, of in the first line was engraved, in the second line 'Rasul, and in the third line 'Allah'.


Commentary.


Some 'ulama have written that 'Muhammad Rasu****lah' was engraved in such a manner, that the word 'Allah' was engraved on the top. This stamp was round, and was read from the bottom. The muhaqqiqeen (research scholars) write that this is not proven from any hadith, but from the apparent words we find it was written thus: Muhammad... Rasul... Allah.


Hadith 006 (087)


Anas Radiyallahu relates that: Rasu****lah sallallahu alayhi wasallam made an intention to write letters to Kisra, Qaysur (Ceasar) and Najashi, inviting them to accept Islaam. The people said: '(O Rasu****lah) those people do not accept letters without a stamp on it'. For this reason Rasu****lah Sallallahu Alayhi Wasallam had a stamp made. The ring (loop) of which was silver, and had 'Muhammad Rasu****lah' engraved on it".


Commentary.


Kisra is the title of the Persian kings. Qaysar (Ceasar) that of the Romans and Najaashi that of the Abyssinian kings. Sayyidina Rasu****lah Sallallahu 'Alayhi Wasallam sent a letter to Kisra with Sayyidina Abdullah bin Hudhaa-fah Radiyallahu 'Anhu. Kisra tore the letter of Sayyidina Rasu****lah Sallallahu- 'Alayhi Wasallam to pieces. When Sayyidina Rasu****lah Sallallahu 'Alayhi Wasallam heard this he said. 'May Allah tear his kingdom to pieces', and so did it happen. The letter to the king of the Romans was sent with Sayyidina Dihyah bin Khalifah Kalbi Radiyallahu 'Anhu. Although accepting the prophethood of Sayyidina Rasu****lah Sallallahu 'Alayhi Wasallam, he did not accept Islaam. The letter to Najaashi, the king of Abyssinia was sent with Sayyidina 'Amr bin Urnayyah Damri Radiyallahu 'Anhu, as is mentioned in 'Mawaahib Ladunniyyah' and other kitaabs. This is not the Najaashi that has been mentioned previously, and for whom Sayyidina Rasu****lah Sallallahu 'Alayhi Wasallam had performed janaazah salaah. This was another Najaashi. It is not known whether he had accepted Islaam or not, as Mulla'Ali Qaari has written in his kitaab. Sayyidina Rasu****lah Sallallahu 'Alayhi Wasallam wrote many letters which have been discussed in detail in the books of hadith and history. Special books have been written on this subject. In the above hadith, three letters are mentioned, of which a brief account seems appropriate here. One letter was written to Kisra, which is the title of the kings of Persia. The name of this Kisra was Aparvez, who was the grandson of Naw-sherwaan. The contents of the letter to him were as follows: In the Name of Allah, the Most Beneficent the Most Merciful From Muhammad, Allah's Messenger, to the great ruler of Persia. Peace be upon the one who follows (accepts) righteousness and reposes a faith (imaan) in Allah and His Rasul, and bears witness that none is to be worshipped besides Allah, Who has no partners and that Muhammad is His servant and Messenger. I call you towards Allah, for I am Allah's true Messenger, who has been sent to the whole world to warn those whose hearts are alive (because they have a little understanding-a man without sense is like a dead person), and complete the proof of Allah (Allah's existence) to non-believers (so that they may not say on the day of qiyaamah that we did not know). Accept Islaam so that you may live in peace. If you reject then the sin of all the fire-worshippers will be upon you, for they will be led astray by following you.


Sayyidina 'Abdullah bin Hudhaa-fah Radiyallahu 'Anhu was given this letter and instructed to give it to a governor of Kisra who was living in Bahrain. The letter was to be sent to Kisra through him. It was then delivered to Kisra with the governor's assistance. Kisra had this letter read out to him where after he tore it to pieces and threw it away. When Sayyidina Rasu****lah Sallallahu'Alayhi Wasallam was informed of this he cursed Kisra. Later the son of Kisra, Sherwiyyah, killed him in a very brutal manner. This incident is written in the books of history. The second letter mentioned in the hadith was sent to Qaysar (Ceasar), the king of the Romans. According to historians his name was Hiraql. This letter was sent with Sayyidina Dihyah Kalbi Radiyallahu 'Anhu. Although the Qaysar did not accept Islaam, he respected the letter and kept it safely. When Sayyidina Rasu****lah Sallallahu 'Alayhi Wasallam heard of this he said: 'Kisra tore his country to pieces, and Qaysar guarded his'. The contents of the letter were as follows: In the Name of Allah, the Most Beneficent the Most Merciful From Muhammad, Allah's servant and Messenger, to Hiraql, the great (ruler) of the Romans. Peace be upon the one that follows righteousness. After praise and salutations, I call you towards the Kalimah (Laa liaha illlallah Muhamamdur Rasu****lah) of Islaam. Accept Islaam that you may live in peace. Allah will grant you a double reward, (because the Ah****-Kitaab will receive double reward if they accept Islaam, as is mentioned in the Qur-aan at the end of Surah Hadid), and if you reject then the sin of the tillers of the land (farmers) who are under you, will be upon you. Oh People of the Book, come towards the kalimah, that is the same between us and you, and that is tauheed (the oneness of Allah), that we shall not worship anyone besides Allah and shall not make any partner unto Him, and that we shall not make anyone from among ourselves a god besides Allah (like the monks and priests are made gods) and if they reject (Oh you Muslims) then say to them that bear witness that we are Muslims (we openly proclaim our religion and now you are responsible for yourselves). -Bukhaari, I'laamus Saa-i-leen. The portion from, 'Oh People of the Book, come towards ... to the end, is an aayah of the Qur-aan in Surah Aali 'Imraan.


When Sayyidina Dihyah Kalbi Radiyallahu 'Anhu delivered this letter and it was read before the Qaysar, his nephew who was present, became very angry, and began saying, give this letter to me. The uncle (Qaysar) asked: 'What will you do with it?" He replied: 'This letter is not worth reading, your name was not mentioned first in the letter, but that of his (Sayyidina Rasu****lah Sallallahu 'Alayhi Wasallam). Instead of emperor he addresses you as a ruler etc. etc'. The Qaysar replied: 'You are stupid. Do you want me to throw away such a letter from a person to whom the Great Jibra-eel ('Alayhis Salaam) comes. If he is a prophet then he should write like this'. Sayyidina Dibyah Radiyallahu 'Anhu was accommodated with great honour and respect. The Qaysar was on a tour there at that time. When he was returning he called all the ministers of his kingdom, and said to them that, "I wish to bring your, attention to such a thing that is full of goodness and prosperity. And is a means to keep your country for long. Verily this person (i.e. Sayyidina Rasu****lah Sallallahu 'Alayhi Wasallam) is a prophet, follow him and pay allegiance to him". He delivered this long speech in a room where all the doors and windows were closed and locked. The ministers and others became so rash with anger that they caused a commotion and began jumping about violently, trying to run out. Since all the doors and windows were locked, this situation carried on for a while. The Qaysar calmed all those present and delivered another speech, and said: 'A person who has claimed prophethood has appeared. I was 'testing your reaction that how firm are you on you religion, and now I have gauged it'. 


Hadith 007 (088)


Anas bin Maalik Radiyallahu 'Anhu reports: "When Rasu****lah Sallallahu 'Alayhi Wasallam went to the toilet, he removed his ring".


Commentary.


As the name of Allah Jalla Jalaaluhu was engraved on it, he never went to the toilet with it. For this reason the 'ulama have written that it is makruh to go to the toilet with anything that has a venerable name or sentence on it.


Hadith 008 (089)


Ibn 'Umar Radiyallahu 'Anhu says. "Rasu****lah Sallallahu 'Alayhi Wasallam kept his ring in his mubaarak hands (possession). Then it was kept by Abubakr Radiyallahu 'Anhu, then by 'Umar Radiyallahu 'Anhu. Thereafter by 'Uthmaan Radiyallahu 'Anhu. In his ('Uthmaan Radiyallahu 'Anhu's) time it fell in the Well of 'Arees. The inscription on this ring was 'Muhammadur Rasu****lah"'.


Commentary.


Bir 'Arees is a well near Masjid Quba. During the khilaafah of Sayyidina Uthrnaan Radiyallahu 'Anhu the ring remained with him for six years, then accidently it fell into the well. Sayyidina 'Uthmaan Radiyallahu 'Anhu ordered a thorough search of the well. For two days water of the well was pulled out, but it could not be found. The 'ulama write that from the time the ring fell in the well, mischief and revolt began, and increased in the later years of Sayyidina 'Uthmaan Radiyallahu 'Anhu's khilaafah. In this hadith Sayyidina Ibn 'Umar Radiyallahu 'Anhu says, Sayyidina Rasu****lah Sallallahu 'Alayhi Wasallam kept the ring in his mubaarak hands, and in another hadith in this chapter he denies that Sayyidina Rasu****lah Sallallahu'Alayhi Wasallam wore a ring. This has already been explained. A special answer to the apparent contradictions in this hadith is that the meaning of Sayyidina Rasuluilah Sallallahu 'Alayhi Wasallam kept the ring in his hands is, he kept it in his possession. It does not necessarily mean that he wore it. It is stated in the following chapter that the ring was kept by Sayyidina Mu'ayqeeb Radiyallahu 'Anhu.


Tirmidhi - 12) Stating that the Prophet PBUH wore the Ring on his Right Hand


Hadith 001 (090)


'Ali bin Abi Taalib Radiyallahu 'Anhu says: "Rasu****lah Sallallahu Alayhi Wasallam wore his ring in the right hand".


Commentary.


Various narrations have been quoted regarding whether Sayyidina Rasu****lah Sallallahu'Alayhi Wasallam wore the ring on his right or the left hand. A group of muhadditheen have preferred the view that he wore the ring on his right hand. This is also the view of Imaam Bukhaari, Imaam Tirmidhi, and other muhadditheen.' A few of the 'ulama have concluded that he wore it on the right hand, but sometimes wore it on the left. The 'ulama differ as to which hand it is best to wear a ring. Among the Hanafi 'ulama there are different opinions. A few say it is best to wear it on the left hand and others say both hands are equal. Shaami has quoted both views. Mulla 'Ali Qaari has quoted a saying of the Hanafis, that it is best to wear it on the right hand. According to the madhhab, the view stated by Shaami is more reliable (acceptable). Imaani Nawawi has stated that it is permissible according to the majority of the 'ulama, to wear it on either hand without karaahah. The Maalikis state it is better to wear it on the left hand. In short both are proven from the hadith. The 'ulama have also given preference to both. It is mentioned in Durri Mukhtaar from Qahistani that it has become a symbol of the Rawaafid (Shi'as) to wear a ring on the right hand, therefore it is waajib to abstain from wearing it on the right hand. The author of Durri Mukhtaar says that it is possible that it was the symbol of the Rawaafid at that time and now it is not. Maulana Cangohi writes in his kitaab 'Kaukabi Durri' that because the wearing of the ring on the left hand is the symbol of the Rawaafid, it is makruh to do so. Maulana (Khalil Ahmad) Saharanpuri has given the same view in his 'Badh-**** Majhud' and has also written that although there is a difference of opinion whether the Rawaafid are Muslims or non-Muslims, there is no difference of opinion in that they are faasiqs. It is very important to save one's self from imitating the fussaaq (plural of faasiq). (Now after the Iranian revolution the belief of the Rawaafid (Shi'ah) has been openly propagated and made known. They reject the fundamental beliefs of Islaam and hence are apostates and out of the fold of Islaam).


Hadith 002 (091)


Hazrat Hammaad bin Salamah says that he saw Hazrat Abdur Rahman bin Abi Rafe' wearing a ring on his right hand. He asked him the reason and he replied, "I had seen Hazrat Abdullah bin Ja'far radiyallahu anhu wearing a ring on his right hand, and he said that he had seen the Prophet of Allah sallallahu alaihe wasallam wear a ring on the right hand."


Hadith 003 (092)


It is related from Hazrat Abdullah bin Ja'far radiyallahu anhu from another source (another chain of narrators) that the Prophet of Allah sallallahu alaihe wasallam wore a ring on the right hand.


Commentary.


In a hadith it has also been stated that beauty and elegance is more appropriate to the right hand. Therefore Ibn Hajar, who is an Imam of the science of hadith says, "After studying that hadith, I have found that if it is worn for elegance and beauty, it should be worn on the right hand, and if it is worn for use as a seal or stamp it should be worn on the left hand, as it is easier to remove from the left hand when using it."


It is mentioned in the ahaadith that the ring was worn on both hands (right and left).

Hadith 004 (093)


Hazrat Jabir bin Abdullah radiyallahu anhu says, "The Prophet of Allah sallallahu alaihe wasallam wore the ring on the right hand."


Hadith 005 (094)


Salt bin Abdullah says that Hazrat Ibn Abbas radiyallahu anhu wore a ring on the right hand, and as far as I can remember he used to say that the Prophet of Allah sallallahu alaihe wasallam also wore it on the right hand.


Commentary.


Imam Tirmizi has written this hadith briefly. It is mentioned with more detail in the Abu Daud. Ibn Ishaq says, "I have seen Salt wear a ring on the smallest finger of his right hand (this is known as the chungla finger in Urdu). I enquired the reason from him. He replied, "I have seen Hazrat Ibn Abbas radiyallahu anhu wearing it in this manner. The top part of the ring was facing outwards, as far as I can recall he was talking about the Prophet of Allah sallallahu alaihe wasallam and said that the Prophet of Allah sallallahu alaihe wasallam wore it in the same manner."


Two things are mentioned in this hadith. One is that the top part was kept on the outer side of the finger. It is stated in the 'Badh-****-Majhud' and 'Mirqaatus-Su'ud' that it is more correct to wear the top part of the ring facing the inside (towards the palms). This has also been stated in many narrations. This is also mentioned in the hadith appearing hereafter. Allamah Munaawi says that this is best because it protects the stone and saves one from pride and high mindedness. The second matter referred to is the wearing of the ring on the smallest finger. Imam Nawawi says that it is sunnah to do so according to the Ijmaa'. Allamah Shaami states that the ring should be on this finger, and the stone should face towards the palm for men, and towards the outside for women, as they wear it for beauty and elegance.


Hadith 006 (095)


Hazrat Ibn Umar radiyallahu anhu reports, "The Prophet of Allah sallallahu alaihe wasallam had a ring made of silver. The top portion remained towards the inside. On it was engraved 'Muhammad the Rasoo****lah'. The people were prohibited from making this inscription on their rings. This is the same ring which fell from the hands of Hazrat Mu'ayqib radiyallahu anhu into the well of Arees during the reign of Hazrat Uthman radiyallahu anhu."


Commentary.


The reason for the Prophet of Allah sallallahu alaihe wasallam prohibiting the Sahabah radiyallahu anhum to make the same inscription on their rings is because the Sahabah radiyallahu anhum followed and imitated the Prophet of Allah sallallahu alaihe wasallam in every sphere of life, and by doing so it was feared that there would be a confusion with the original seal. Hazrat Mu'ayqib radiyallahu anhu was a Sahabi and the guardian (keeper) of the ring of the Prophet of Allah sallallahu alaihe wasallam. When the Prophet of Allah sallallahu alaihe wasallam did not wear the ring it was kept by Hazrat Mu'ayqib radiyallahu anhu. In the same manner it was kept by him during the reign of Hazrat Abubakr, Hazrat Umar and Hazrat Uthman radiyallah anhum. During the reign of Hazrat Uthman radiyallahu anhu, while sitting at the well of Arees, Hazrat Mu'ayqib radiyallahu anhu was giving the ring to Hazrat Uthman radiyallah anhu or was taking it from him and it accidentally fell into the well. This incident is mentioned in many ahaadith. As to whether it fell from the hands of Hazrat Uthman radiyallahu anhu or from the hands of Mu'ayqib radiyallahu anhu, the Ulama have adopted the view that it was the latter. Both ahaadith agree that it happened between them.


Hadith 007 (096)


Imam Muhammad Baaqir relates that Hazrat Hasan radiyallhu anhu and Hazrat Husain radiyallahu anhu, both wore their rings on their left hands.


Commentary.


This hadith is contrary to the ones mentioned at the beginning of the chapter by Imam Tirmizi. It is stated there that the ring was worn on the right hand. An explanation can be given that the intention here is to indicate that after mentioning all the ahaadith, this narration that is contrary to the others may be of a weak chain. According to this humble servant, the mentioning of the right hand shows that this is the preferred method. This narration (under discussion) indicates that this too is permissible. Some of the learned have explained that in translations, according to the practice of the Muhadditheen, the word, 'am fee yasaarihi' has been removed i.e. the Prophet of Allah sallallahu alaihe wasallam used to wear the ring on the right hand or the left. According to this explanation no narration will be different from a translation.


Hadith 008 (097)


It is related from Hazrat Anas radiyallahu anhu that the Prophet of Allah sallallahu alaihe wasallam wore a ring on the right hand, and some people have also related from Hazrat Anas radiyallahu anhu that the Prophet of Allah sallallahu alaihe wasallam wore a ring on the left hand.


Commentary.


The findings of Imam Tirmizi are that both these hadith are incorrect, which would mean that Hazrat Anas radiyallahu anhu could not ascertain the correct hand. The Muhadditheen take great precautions and study each part of a hadith in detail to determine which portion is correct, and which is incorrect in that hadith, although in other ahaadith this has been ascertained to be correct consequently, today, the subject of hadith has been carefully preserved and has spread in the world with 'noor'. Many ahaadith prove that the Prophet of Allah sallallahu alaihe wasallam wore the ring on both the right or the left hand. The ahaadith where he wore it on the right hand have been mentioned in this chapter. The ahaadith regarding his wearing it on the left hand are stated in the Abu Daud and Muslim etc. Imam Nawawi informs that both type of ahaadith are correct. It is a practice of the Muhadditheen, that although if three ahaadith are correct (on a subject) and due to some special rule it does not comply with the standard, they will mention their views on this special rule. Therefore, Imam Tirmizi has made a comment here.


Hadith 009 (098)


Hazrat Ibn Umar radiyallahu anhu relates that the Prophet of Allah sallallahu alaihe wasallam had a ring made of gold which he wore on his right hand. The Sahabah radiyallahu anhum in imitating the Prophet of Allah sallallahu alaihe wasallam also had gold rings made for themselves. Thereafter, the Prophet of Allah sallallah alaihe wasallam threw away the gold ring and said, "I will never wear it again."


Commentary.


It was permissible to wear gold in the early periods of Islam. Subsequently, this was ordained haraam for men. All the Ulama are unanimous in that it is haraam for men to wear gold. Imam Nawawi has also stated the unanimous verdict of the Ulama in this respect. This subject is discussed at length in the books of fiqh. It will not be appropriate to discuss it here.




Tirmidhi - 17) Lungi


Hadith 001 (112)


Hazrat Abu Burdah bin Musa Al-Ash'ari radiyallahu anhu reports, "Aishah radyiallahu anha showed us a patched sheet, and the thick coarse lungi, then said, "When Rasoo****lah sallallahu alaihe wasallam passed away, he was wearing these clothes."


Commentary.


It was a habit of Sayyidina Rasoo****lah sallallahu alaihe wasallam to wear simple clothing right up to the time of his demise, even though the standard of living had generally improved. After the conquest of Khaibar the economic situation of the Muslims became better. After the conquest of Makkah, the kings of other countries also began sending presents etc.. Despite this, Sayyidina Rasoo****lah sallallahu alaihe wasallam did not change his standard of living. He lived simply and whatever was sent to him was distributed to others. A few examples have been mentioned in the book 'Stories of the Sahabah radiyallahu anhum'.


Imam Nawawi says that this hadith and other similar ones point to the fact that Sayyidina Rasoo****lah sallallahu alaihe wasallam loved the Hereafter and stayed away from luxuries. Thick and coarse clothing makes one feel humble and simple, while the wearing of fine clothing makes one feel great and proud.


My saint, Maulana Hakim Jameelud-Deen Naginwi Ad-Dehlawi related an incident of Maulana Gangohi that when he went for Haj and while performing tawaaf, a blind saint was sitting on the outer side of the Mataaf. Whenever Maulana passed by him, he said softly, "Wear the clothing of the pious."


When Maulana completed the tawaaf and went to the side where the blind saint was sitting, he heard him say, "Khashin, khashin (coarse, coarse)," by which it was meant that the clothing of the pious was made of coarse material.


Sayyidina Rasoo****lah sallallahu alaihe wasallam generally wore coarse clothing. There is also evidence that he, sometimes, wore clothing made of fine material due to some religious benefit, if it was available. He normally did not wear clothing made of fine cloth.


Hadith 002 (113)


Hazrat Ubaid bin Khalid radiyallahu anhu says, "I was once going to Madinah Munawwarah. I heard a person from behind me say, "Wear the lungi higher because it avoids physical and spiratual najaasah (impurities)." (The lungi will remain cleaner and will not become dirty by being dragged on the ground.)


When I turned to see who was talking, I saw that it was Rasoo****lah sallallahu alaihe wasallam. I said, "O' Rasoo****lah, this is a simple lungi, how can one become proud, and it is necessary to look after it (keep it clean)?"


Rasoo****lah sallallahu alaihe wasallam replied, "If you see no benefit in it, your following me has not ceased."


While Rasoo****lah sallallahu alaihe wasallam was telling me this, I saw that his lungi reached till half his him."


Commentary.


We have been warned strictly in the ahaadith on the wearing of a lungi or trousers below the ankle. All those parts that droop below the ankles will be burnt in the fire. Abdur-Rahman says, "I asked Abu Saeed Khudri radiyallahu anhu regarding the lungi. He replied, "You have a very meaningful question. Rasoo****lah sallallahu alaihe wasallam has said, "The lungi of a Muslim should reach till the middle of the shin, and there is no harm if it reaches above his ankles. But those portions that droop below the ankles will burn in the fire of jahannam. The one that lets his clothes droop below his ankles in pride, Allah Most High will not look at him on the Day of Judgement." (Abu Dawud).


Warnings like these have been given in other ahaadith too. One should take strict care of this. In our time it has become a fashion to let the clothing droop below the ankles, so much so, that we treat it to be something petty and pay no heed to the warning of Sayyidina Rasoo****lah sallallahu alaihe wasallam. To Allah is our complaint.


Hadith 003 (114)


Hazrat Salamah bin Akwa radiyallahu anhu says, "Uthman radiyallahu anhu wore his lungi till the middle of his shin and said, "This is how my master Rasoo****lah sallallahu alaihe wasallam wore his lungi."


Hadith 004 (115)


Hazrat Hudhaifah bin Al-Yamaan radiyallahu anhu reports that Rasoo****lah sallallahu alaihe wasallam caught the shin of my leg, or of his own leg and said, "This is where the lungi should reach, and if not, then a little further down, and if not, then the lungi has no right on the ankle." (For this reason the lungi should not reach over the ankles.)


Commentary.


It is haraam to cover the ankles when wearing a lungi or an izaar etc.. The Ulama say that only those people are exempted who have a boil or a sore on the ankle, which will cause flies etc. to sit on it. Only then shall it be permissible to cover it with a lungi or izaar etc., with the object of safeguarding it till it heals.


Tirmidhi - 16) Turban


Hadith 001 (107)


Hazrat Jabir radiyallahu anhu reports that when Makkah was conquered, Rasoo****lah sallallahu alaihe wasallam entered the city wearing a black turban.


Commentary.


This hadith seems to contradict the previous ahaadith (mentioned in the previous chapter on the helmet of Sayyidina Rasoo****lah sallallahu alaihe wasallam, wherein it is stated that Sayyidina Rasoo****lah sallallahu alaihe wassallam wore a helmet and entered Makkah. In reality there is no difference. It is not impossible to wear a turban on a helmet. Both hadith can be summed up easily. Some Ulama say that when he entered Makkah he wore a helmet. As soon as he removed the helmet, he wore a turban. Therefore in that narration, the time of entry is mentioned since the time was appropriate. Some Ulama are of the opinion that because a metal head cover may have been troublesome, he may have worn a turban beneath it.


Hadith 002 (108)


Hazrat Amr bin Huraith radiyallahu anhu says, "I had seen Rasoo****lah sallallahu alaihe wasallam wear a black turban."


Commentary.


In Muslim and Nasai, Hazrat Amr bin Huraith radiyallahu anhu says, "That scene is still before my eyes, when Sayyidina Rasoo****lah sallallahu alaihe wasallam was delivering the sermon on the mimbar. He wore a black turban on his auspicious head, and its shamlah (the end portion of the turban) was between his shoulders.


Hadith 003 (109)


Hazrat Amr bin Huraith radiyallahu anhu relates that Sayyidina Rasoo****lah sallallahu alaihe wasallam was once delivering the sermon, and there was a black turban on his auspicious head."


Commentary.


According to well known sayings, this sermon was at the time when Makkah Mukarramah was conquered. It was given from the threshold of the Ka'bah's door, as has been mentioned in the previous ahaadith by Hazrat Jabir radiyallahu anhu. In some ahaadith relating to this incident, it has been mentioned that the sermon was delivered from a mimbar (pulpit), whereas the sermon at the time when Makkah Mukarramah was conquered was not given from a mimbar. Some say that this incident did not take place in Makkah Mukarramah, but at Madinah Munawwarah on a Friday. In some ahaadith it is also mentioned that this was a Friday sermon. Mulla Ali Qari has written on the commentary of Mishkat from Meerak Shah that this sermon was delivered before Sayyidina Rasoo****lah sallallahu alihe wasallam passed away, and Allah knows best.


Hadith 004 (110)


Hazrat Ibn Umar radiyallahu anhuma reports, "When Rasoo****lah sallallahu alaihe wasallam fastened an amaamah (turban), he used to put the shamlah between his shoulers (i.e. he used to put it on the back)."


Nafi says, "I had seen Abdullah bin Umar radiyallahu anhuma do it in the same manner."


Ubaidullah, who is the student of Nafi, says, "In my time the grandson of Abu Bakr radiyallahu anhu, Qasim bin Muhammad and the grandson of Umar radiyallah anhu, Saalim bin Abdullah did the same."


Commentary.


The practice of Sayyidina Rasoo****lah sallallahu alaihe wasallam in putting the shamlah (back-end portion of the turban) varied. He usually left a shamlah on the turban. Some Ulama have gone so far as to say that he never wore a turban without a shamlah. The Muhaqqiqeen (research scholars) say that he sometimes did not leave a shamlah. When wearing a turban he observed different practices with the shamlah. He sometimes left it in front on the right shoulder; sometimes on the back between the shoulders. Sometimes the two ends of the turban were left as a shamlah. Allamah Munaawi says, "Although all methods are mentioned, the best and most correct is to leave it between the shoulders on the back."


Hadith 005 (111)


Hazrat Ibn Abbas radiyallahu anhuma reports, "Sayyidina Rasoo****lah sallallahu alaihe wasallam was once delivering a sermon. He was wearing a black turban, or an oily strip of cloth."


Commentary.


This was before Sayyidina Rasoo****lah sallallahu alaihe wasallam passed away. It was his last sermon. After this Sayyidina Rasoo****lah sallallahu alaihe wasallam did not ascend the mimbar, nor deliver a sermon. In this sermon, Sayyidina Rasoo****lah sallallahu alaihe wasallam especially stressed the privileges of and consideration for the Ansaar. He counted their virtues and kind favours and also requested that the one who was chosen as an amir should give special attention to the needs of the Ansaar. At that time Sayyidina Rasoo****lah sallallahu alaihe wasallam had a severe headache, for which reason he might have fastened a strip of cloth. Also since the hair of Sayyidina Rasoo****lah sallallahu alaihe wasallam used to be oiled regularly, which is mentioned in the ensuing chapters, the strip may have been oily for this reason.


His habit of wearing a black turban is well known. The Ulama have two meanings of a 'black turban'. Some have translated it as a black coloured turban and some say it is an oily strip of cloth. Both are correct as it can have both meanings.


One narrator of this hadith is Ibnul Gaseel, who is from the progeny of Hazrat Hanzalah radiyallahu anhu who was bathed by the malaaikah (angels). Hazrat Hanzalah radiyallahu anhu was nicknamed 'Gasee**** Malaaikah', which means the one bathed by the angels. There is a thought provoking incident regarding this. When the call for the Battle of Uhud was announced and the army was beginning to leave, he was having relations with his wife. In this state he heard the call for war, and heard the army leaving for the battlefield. He left everything at that moment and joined the army. He did not have a chance to do gusl (bath). He was martyred in the battlefield and because a 'shaheed' (martyr) is not given a gusl, he too was not given. Sayyidina Rasoo****lah sallallahu alaihe wasallam saw the angels bathing him. He made inquiries and, on returning to Madinah Munawwarah, was informed by his wife of his condition. Truly, these people gave their lives for the sake of deen, as willingly as we would, today, fulfil our passions in which we are so heavily engrossed.



Wassalaam aleikoum,

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Salaam,

Sunan ibn Majah,

Herhaling van de anderen. Met meer nadruk op de haardracht van mannen.

En in chapter 23 : Wear whatever you want as long as you avoid extravagance and vanity.

3605 It was narated from Amr bin Sha'aib , from his father, that his grandfather said:
"The Messenger of Allaah pbuh said: "Eat and drink, give charity and  wear clothes, as long as that does not involve any extravagance and vanity." (daif) 

Niks over vrouwen behalve dat ze zijde en goud mogen dragen.

Wassalaam.
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Salaam, 

En dan sunan Abu Dawud. Deze sunan springt duidelijk uit de toon. Staat er ergens een bevel? 

Translation of Sunan Abu-Dawud, Book 32:

Clothing (Kitab Al-Libas)

Book 32, Number 4009:

Narrated AbuSa'id al-Khudri:

When the Apostle of Allah (peace_be_upon_him) put on a new garment he mentioned it by name, turban or shirt, and would then say: O Allah, praise be to Thee! as Thou hast clothed me with it, I ask Thee for its good and the good of that for which it was made, and I seek refuge in Thee from its evil and the evil of that for which it was made.

Book 32, Number 4012:

Narrated Mu'adh ibn Anas:

The Prophet (peace_be_upon_him) said: If anyone eats food and then says: "Praise be to Allah Who has fed me with this food and provided me with it through no might and power on my part," he will be forgiven his former and later sins. If anyone puts on a garment and says: "Praise be to Allah Who has clothed me with this and provided me with it through no might and power on my part," he will be forgiven his former and later sins.

Book 32, Number 4014:

Narrated Umm Salamah, Ummul Mu'minin:

The clothing which the Apostle of Allah (peace_be_upon_him) liked best was shirt.

Book 32, Number 4015:

Narrated Umm Salamah, Ummul Mu'minin:

No clothing was dearer to be Apostle of Allah (peace_be_upon_him) than shirt.

Book 32, Number 4016:

Narrated Asma', daughter of Yazid,:

The sleeve of the shirt of the Apostle of Allah (peace_be_upon_him) came to the wrist.

Book 32, Number 4018:

Narrated Abdullah ibn Umar:

The Prophet (peace_be_upon_him) as saying: If anyone wears a garment for gaining fame, Allah will clothe him in a similar garment on the Day of Resurrection.

Book 32, Number 4020:

Narrated Abdullah ibn Umar:

The Prophet (peace_be_upon_him) said: He who copies any people is one of them.

Book 32, Number 4021A:

Narrated Utbah ibn AbdusSulami:

I asked the Apostle of Allah (peace_be_upon_him) to clothe me. He clothed me with two coarse clothes of linen.

Book 32, Number 4022:

Narrated AbuMusa al-Ash'ari:

AbuBurdah said: My father said to me: My son, if you had seen us while we were with the Apostle of Allah (peace_be_upon_him) and the rain had fallen on us, you would have thought that our smell was the smell of the sheep.

Book 32, Number 4023:

Narrated Anas ibn Malik:

The King Dhu Yazan presented to the apostle of Allah (peace_be_upon_him) a suit of clothes which he had purchased for thirty-three camels or thirty-three she-camels. He accepted it.

Book 32, Number 4024:

Narrated Ishaq ibn Abdullah ibn al-Harith:

The Apostle of Allah (peace_be_upon_him) purchased a suit of clothes for twenty she-camels and some more and he presented it to Dhu Yazan.

Book 32, Number 4026:

Narrated Abdullah ibn Abbas:

When the Haruriyyah made a revolt, I came to Ali (may Allah be pleased with him). He said: Go to these people. I then put on the best suit of the Yemen. AbuZumayl (a transmitter) said: Ibn Abbas was handsome and of imposing countenance. Ibn Abbas said: I then came to them and they said: Welcome to you, Ibn Abbas! what is this suit of clothes? I said: Why are you objecting to me? I saw over the Apostle of Allah (peace_be_upon_him) the best suit of clothes.

Book 32, Number 4027:

Narrated Sa'd:

I saw a man riding on a white mule and he had a black turban of silk and wool. He said: The Apostle of Allah (peace_be_upon_him) put it on me. This is the version of Uthman, and there is the word akhbara in his tradition.

Book 32, Number 4028:

Narrated AbuAmir or AbuMalik:

AbdurRahman ibn Ghanam al-Ash'ari said: AbuAmir or AbuMalik told me--I swear by Allah another oath that he did not believe me that he heard the Apostle of Allah (peace_be_upon_him) say: There will be among my community people who will make lawful (the use of) khazz and silk. Some of them will be transformed into apes and swine.

Book 32, Number 4036:

Narrated Anas ibn Malik:

The king of Rome presented a fur of silk brocade to the Prophet (peace_be_upon_him) and he wore it. The scene that his hands were moving (while wearing the robe) is before my eyes. He then sent it to Ja'far who wore it and came to him. The Prophet (peace_be_upon_him) said: I did not send it to you to wear. He asked: What should I do with it? He replied: Send it to your brother Negus.

Book 32, Number 4037:

Narrated Imran ibn Husayn:

The Prophet (peace_be_upon_him) said: I do not ride on purple, or wear a garment dyed with saffron, or wear shirt hemmed with silk. Pointing to the collar of his shirt al-Hasan (al-Basri) said: The perfume used by men should have an odour but no colour, and the perfume used by women should have a colour but no odour.

Sa'id said: I think he said: They interpreted his tradition about perfume used by women as applying when she comes out. But when she is with her husband, she may use any perfume she wishes.

Book 32, Number 4038:

Narrated AbuRayhanah:

AbulHusayn, al-Haytham ibn Shafi said: I and a companion of mine called AbuAmir, a man from al-Ma'afir went to perform prayer in Bayt al-Maqdis (Jerusalem). Their preacher was a man of Azd called AbuRayhanah, who was a companion of the Prophet (peace_be_upon_him).

AbulHusayn said: my companion went to the mosque before me. I went there after him and sat beside him. He asked me: Did you hear the preaching of AbuRayhanah? I said: No. He said: I heard him say: The Apostle of Allah (peace_be_upon_him) forbade ten things: Sharpening the ends of the teeth, tattooing, plucking hair, men sleeping together without an under garment, women sleeping together without an under-garment, men putting silk at the hem of their garments like the Persians, or putting silk on their shoulders like the Persians, plundering, riding on panther skins, wearing signet rings, except in the case of one in authority.

Book 32, Number 4040:

Narrated Ali ibn AbuTalib:

The Apostle of Allah (peace_be_upon_him) forbade me to wear a gold ring, or a Qassi garment or the use purple saddle-cloths.

Book 32, Number 4041:

Narrated Aisha, Ummul Mu'minin:

The Apostle of Allah (peace_be_upon_him) once prayed wearing a garment having marks. He looked at its marks. When he saluted, he said: Take this garment of mine to AbuJahm, for it turned my attention just now in my prayer, and bring a simple garment without marks.

Book 32, Number 4043:

Narrated Asma:

Abdullah AbuUmar, client of Asma', daughter of AbuBakr, said: I saw Ibn Umar buying a Syrian garment in the market. When he saw that it had red warp, he returned it. I then came to Asma' and mentioned it to her. She said: Bring me, slave-girl, the mantle of the Apostle of Allah (peace_be_upon_him). She brought out a mantle of a course ornamented cloth, with its collar, sleeves, front, and back were hemmed with brocade.

Book 32, Number 4046:

Narrated Ali ibn AbuTalib:

The Prophet of Allah (peace_be_upon_him) took silk and held it in his right hand, and took gold and held it in his left hand and said: both of these are prohibited to the males of my community.

Book 32, Number 4048:

Narrated Jabir ibn Abdullah:

We used to take it away (i.e. silk) from boys, and leave it for girls. Mis'ar said: I asked Amr ibn Dinar about it, but he did not know it.

Book 32, Number 4050:

Narrated Abdullah ibn Abbas:

The Prophet (peace_be_upon_him) said: Wear your white garments, for they are among your best garments, and shroud your dead in them. Among the best types of collyrium you use is antimony (ithmid) for it clears the vision and makes the hair sprout.

Book 32, Number 4051:

Narrated Jabir ibn Abdullah:

The Apostle of Allah (peace_be_upon_him) paid visit to us, and saw a dishevelled man whose hair was disordered. He said: Could this man not find something to make his hair lie down? He saw another man wearing dirty clothes and said: Could this man not find something to wash his garments with.

Book 32, Number 4052:

Narrated AbulAhwas Awf ibn Malik:

I came to the Prophet (peace_be_upon_him) wearing a poor garment and he said (to me): Have you any property? He replied: Yes. He asked: What kind is it? He said: Allah has given me camels. Sheep, horses and slaves. He then said: When Allah gives you property, let the mark of Allah's favour and honour to you be seen.

Book 32, Number 4053:

Narrated Abdullah ibn Umar:

Zayd ibn Aslam said: Ibn Umar used to dye his beard with yellow colour so much so that his clothes were filled (dyed) with yellowness. He was asked: Why do you dye with yellow colour? He replied: I saw the Apostle of Allah (peace_be_upon_him) dyeing with yellow colour, and nothing was dearer to him than it. He would dye all his clothes with it, even his turban.

Tegenstrijdig?

Book 32, Number 4054:

Narrated AbuRimthah:

I went with my father to the Prophet (peace_be_upon_him) and saw two green garments over him.

Book 32, Number 4055:

Narrated Abdullah ibn Amr ibn al-'As:

We came down with the Apostle of Allah (peace_be_upon_him) from a turning of a valley. He turned his attention to me and I was wearing a garment dyed with a reddish yellow dye. He asked: What is this garment over you? I recognised what he disliked. I then came to my family who were burning their oven. I threw it (the garment) in it and came to him the next day. He asked: Abdullah, what have you done with the garment? I informed him about it. He said: Why did you not give it to one of your family to wear, for there is no harm in it for women.

Book 32, Number 4057:

Narrated Abdullah ibn Amr ibn al-'As:

The Apostle of Allah (peace_be_upon_him) saw me. The version of AbuAli al-****a' has: I think I wore a garment dyed with a reddish yellow colour. He asked: What is this? So I went and burnt it. The Prophet (peace_be_upon_him) said: What have you done with your garment? I replied: I burnt it. He said: Why did you not give it to one of your women to wear?

Book 32, Number 4058:

Narrated Abdullah ibn Amr ibn al-'As:

A man wearing two red garments passed the Prophet (peace_be_upon_him) and gave him a greeting, but he did not respond to his greeting.

Book 32, Number 4059:

Narrated Rafi' ibn Khadij:

We went out with the Apostle of Allah (peace_be_upon_him) on a journey, and we had on our saddles and camels garments consisting of red warp of wool. The Apostle of Allah (peace_be_upon_him) said: Do I not see that red colour has dominated you. We then got up quickly on account of this saying of the Apostle of Allah (peace_be_upon_him) and some of our camels ran away. We then took the garments and withdrew them.

Book 32, Number 4060:

Narrated Zaynab:

Hurayth ibn al-Abajj as-Sulayhi said: that a woman of Banu Asad: One day I was with Zaynab, the wife of the Apostle of Allah (peace_be_upon_him), and we were dyeing her clothes with red ochre. In the meantime the Apostle of Allah (peace_be_upon_him) peeped us. When he saw the red ochre, he returned. When Zaynab saw this, she realised that the Apostle of Allah (peace_be_upon_him) disapproved of what she had done. She then took and washed her clothes and concealed all redness. The Apostle of Allah (peace_be_upon_him) then returned and peeped, and when he did not see anything, he entered.

Book 32, Number 4062:

Narrated Amir:

I saw the Apostle of Allah (peace_be_upon_him) at Mina giving sermon on a mule and wearing a red garment, while Ali was announcing.

Book 32, Number 4063:

Narrated Aisha, Ummul Mu'minin:

I made a black cloak for the Prophet (peace_be_upon_him) and he put it on; but when he sweated in it and noticed the odour of the wool, he threw it away. The narrator said: I think he said: He liked good smell.

Book 32, Number 4064:

Narrated Jabir ibn Abdullah:

When I came to the Prophet (peace_be_upon_him), he was sitting with his hands round his knees wearing the cloak the fringe of which was over his feet.

Book 32, Number 4067:

Narrated Ali ibn Rukanah:

Ali quoting his father said: Rukanah wrestled with the Prophet (peace_be_upon_him) and the Prophet (peace_be_upon_him) threw him on the ground. Rukanah said: I heard the Prophet (peace_be_upon_him) say: The difference between us and the polytheists is that we wear turbans over caps.

Book 32, Number 4068:

Narrated AbdurRahman ibn Awf:

The Apostle of Allah (peace_be_upon_him) put a turban on me and let the ends hang in front of him and behind me.

Book 32, Number 4069:

Narrated AbuHurayrah:

The Apostle of Allah (peace_be_upon_him) forbade wearing clothes in two styles: that a man sits in a single garment with his hands round his knees and uncover his private parts towards heaven and that he wears his garment while one of his sides is uncovered, and puts the garment on his shoulders.

Book 32, Number 4071:

Narrated Qurrah ibn Iyas al-Muzani:

I came to the Apostle of Allah (peace_be_upon_him) with a company of Muzaynah and we swore allegiance to him. The buttons of his shirt were open. I swore allegiance to him and I put my hand inside the collar of his shirt and felt the seal.

Urwah said: I always saw Mu'awiyah and his son opening their buttons of the collar during winter and summer. They never closed their buttons.

Book 32, Number 4073:

Narrated AbuJurayy Jabir ibn Salim al-Hujaymi:

I saw a man whose opinion was accepted by the people, and whatever he said they submitted to it. I asked: Who is he? They said: This is the Apostle of Allah (peace_be_upon_him). I said: On you be peace, Apostle of Allah, twice. He said: Do not say "On you be peace," for "On you be peace" is a greeting for the dead, but say "Peace be upon you".

I asked: You are the Apostle of Allah (may peace be upon you)? He said: I am the Apostle of Allah Whom you call when a calamity befalls you and He removes it; when you suffer from drought and you call Him, He grows food for you; and when you are in a desolate land or in a desert and your she-camel strays and you call Him, He returns it to you.

I said: Give me some advice. He said: Do not abuse anyone. He said that he did not abuse a freeman, or a slave, or a camel or a sheep thenceforth. He said: Do not look down upon any good work, and when you speak to your brother, show him a cheerful face. This is a good work. Have your lower garment halfway down your shin; if you cannot do it, have it up to the ankles. Beware of trailing the lower garment, for it is conceit and Allah does not like conceit. And if a man abuses and shames you for something which he finds in you, then do not shame him for something which you find in him; he will bear the evil consequences for it.

Book 32, Number 4078:

Narrated Sahl Ibn al-Hanzaliyyah:

Qays ibn Bishr at-Taghlibi said: My father told me that he was a companion of AbudDarda'. There was in Damascus a man from the companions of the Prophet (peace_be_upon_him), called Ibn al-Hanzaliyyah. He was a recluse and rarely met the people. He remained engaged in prayer. When he was not praying he was occupied in glorifying Allah and exalting Him until he went to his family. Once he passed us when we were with AbudDarda'.

AbudDarda' said to him: Tell us a word which benefits us and does not harm you.

He said: The Apostle of Allah (peace_be_upon_him) sent out a contingent and it came back. One of the men came and sat in the place where the Apostle of Allah (peace_be_upon_him) used to sit, and he said to a man beside him: Would that you saw us when we met the enemy and so-and-so attacked and cut through a lance.

He said: Take it from me and I am a boy of the tribe Ghifar. What do you think about his statement?

He replied: I think his reward was lost. Another man heard it and said: I do not think that there is any harm in it. They quarrelled until the Apostle of Allah (peace_be_upon_him) heard it, and he said: Glory be to Allah! There is no harm if he is rewarded and praised. I saw that AbudDarda' was pleased with it and began to raise his hand to him and say: Did you hear it from the Apostle of Allah (peace_be_upon_him)?

He said: Yes. He continued to repeat it to him so often that I thought he was going to kneel down. He said: On another day he again passed us.

AbudDarda' said to him: (Tell us) a word which benefits us and does not harm you.

He said: The Apostle of Allah (peace_be_upon_him) said to us: One who spends on (the maintenance of) horses (for jihad) is like the one who spreads his hand to give alms (sadaqah) and does not withhold it. He then passed us on another day.

AbudDarda' said to him: (Tell us) a word which benefits us and does no harm to you.

He said: The Apostle of Allah (peace_be_upon_him) said: Khuraym al-Asadi would be a fine man were it not for the length of his hair, which reaches the shoulders, and the way he lets his lower garment hang down. When Khuraym heard that, he hurriedly, took a knife, cut his hair in line with his ears and raised his lower garment half way up his legs. He then passed us on another day.

AbudDarda' said to him: (tell us) a word which benefits us and does not harm you.

He said: I heard the Apostle of Allah (peace_be_upon_him) say: You are coming to your brethren; so tidy your mounts and tidy your dress, until you are like a mole among the people. Allah does not like obscene words or deeds, or do intentional committing of obscenity.

Book 32, Number 4079:

Narrated AbuHurayrah:

The Prophet (peace_be_upon_him) said: Allah Most High says: Pride is my cloak and majesty is my lower garment, and I shall throw him who view with me regarding one of them into Hell.

Book 32, Number 4081:

Narrated AbuHurayrah:

A man who was beautiful came to the Prophet (peace_be_upon_him). He said: Apostle of Allah, I am a man who likes beauty, and I have been given some of it, as you see. And I do not like that anyone excels me (in respect of beauty). Perhaps he said: "even to the extent of thong of my sandal (shirak na'li)", or he he said: "to the extent of strap of my sandal (shis'i na'li)". Is it pride? He replied: No, pride is disdaining what is true and despising people.  

Book 32, Number 4082:

Narrated AbuSa'id al-Khudri:

AbdurRahman said: I asked AbuSa'id al-Khudri about wearing lower garment. He said: You have come to the man who knows it very well. The Apostle of Allah (peace_be_upon_him) said: The way for a believer to wear a lower garment is to have it halfway down his legs and he is guilty of no sin if it comes halfway between that and the ankles, but what comes lower than the ankles is in Hell. On the day of Resurrection. Allah will not look at him who trails his lower garment conceitedly.

Book 32, Number 4083:

Narrated Abdullah ibn Umar:

The Prophet (peace_be_upon_him) said: Hanging down is in lower garment, shirt and turban. If anyone trails any of them conceitedly, Allah will not look at him on the Day of Resurrection.

Book 32, Number 4084:

Narrated Abdullah ibn Umar:

What the Apostle of Allah (peace_be_upon_him) said about lower garment also applies to shirt.

Book 32, Number 4085:

Narrated Abdullah ibn Abbas:

Ikrimah said that he saw Ibn Abbas putting on lower garment, letting the hem on the top of his foot and raising it behind. He said: Why do you put on the lower garment in this way? He replied: It is how I saw the Apostle of Allah (peace_be_upon_him) do it.

Book 32, Number 4087:

Narrated AbuHurayrah:

The Apostle of Allah (peace_be_upon_him) cursed the man who dressed like a woman and the woman who dressed like a man.

Book 32, Number 4088:

Narrated Aisha, Ummul Mu'minin:

Ibn AbuMulaykah told that when someone remarked to Aisha that a woman was wearing sandals, she replied: The Apostle of Allah (peace_be_upon_him) cursed mannish women.

Book 32, Number 4089:

Narrated Aisha, Ummul Mu'minin:

Safiyyah, daughter of Shaybah, said that Aisha mentioned the women of Ansar, praised them and said good words about them. She then said: When Surat an-Nur came down, they took the curtains, tore them and made head covers (veils) of them.

Book 32, Number 4090:

Narrated Umm Salamah, Ummul Mu'minin:

When the verse "That they should cast their outer garments over their persons" was revealed, the women of Ansar came out as if they had crows over their heads by wearing outer garments.

Book 32, Number 4091:

Narrated Aisha, Ummul Mu'minin:

May Allah have mercy on the early immigrant women. When the verse "That they should draw their veils over their bosoms" was revealed, they tore their thick outer garments and made veils from them. 

Book 32, Number 4092:

Narrated Aisha, Ummul Mu'minin:

Asma, daughter of AbuBakr, entered upon the Apostle of Allah (peace_be_upon_him) wearing thin clothes. The Apostle of Allah (peace_be_upon_him) turned his attention from her. He said: O Asma', when a woman reaches the age of menstruation, it does not suit her that she displays her parts of body except this and this, and he pointed to her face and hands. ( de keten is niet in orde. de overleveraar heeft Aisha nooit gezien zegt Abu Dawud)

Book 32, Number 4094:

Narrated Anas ibn Malik:

The Prophet (peace_be_upon_him) brought Fatimah a slave which he donated to her. Fatimah wore a garment which, when she covered her head, did not reach her feet, and when she covered her feet by it, that garment did not reach her head. When the Prophet (peace_be_upon_him) saw her struggle, he said: There is no harm to you: Here is only your father and slave.

Book 32, Number 4095:

Narrated Aisha, Ummul Mu'minin:

A mukhannath (eunuch) used to enter upon the wives of Prophet (peace_be_upon_him). They (the people) counted him among those who were free of physical needs. One day the Prophet (peace_be_upon_him) entered upon us when he was with one of his wives, and was describing the qualities of a woman, saying: When she comes forward, she comes forward with four (folds in her stomach), and when she goes backward, she goes backward with eight (folds in her stomach). The Prophet (peace_be_upon_him) said: Do I not see that this (man) knows what here lies. Then they (the wives) observed veil from him.

Book 32, Number 4100:

Narrated Umm Salamah, Ummul Mu'minin:

I was with the Apostle of Allah (peace_be_upon_him) while Maymunah was with him. Then Ibn Umm Maktum came. This happened when we were ordered to observe veil (purdah). The Prophet (peace_be_upon_him) said: Observe veil from him. We asked: Apostle of Allah! is he not blind? He can neither see us nor recognise us. The Prophet (peace_be_upon_him) said: Are both of you blind? Do you not see him? AbuDawud said: This was peculiar to the wives of the Prophet (peace_be_upon_him). Do you not see that Fatimah daughter of Qays passed her waiting period with Ibn Umm Maktum. The Prophet (peace_be_upon_him) said to Fatimah daughter of Qays: Pass your waiting period with Ibn Umm Maktum, for he is a blind man. You can put off your clothes with him.

Book 32, Number 4101:

Narrated Abdullah ibn Amr ibn al-'As:

The Prophet (peace_be_upon_him) said: When one of you marries his male-slave to his slave-woman, he should not look at her private parts.

Book 32, Number 4102:

Narrated Abdullah ibn Amr ibn al-'As:

The Prophet (peace_be_upon_him) said: When one of you marries his female servant to his slave or to his employee, he should not look at her private part below the navel and above the knees.

Book 32, Number 4103:

Narrated Umm Salamah, Ummul Mu'minin:

The Prophet (peace_be_upon_him) came to visit her when she was veiled, and said: use one fold and not two.

Book 32, Number 4104:

Narrated Dihyah ibn Khalifah al-Kalbi:

The Apostle of Allah (peace_be_upon_him) was brought some pieces of fine Egyptian linen and he gave me one and said: Divide it into two; cut one of the pieces into a shirt and give the other to your wife for veil. Then when he turned away, he said: And order your wife to wear a garment below it and not show her figure.

Book 32, Number 4105:

Narrated Umm Salamah, Ummul Mu'minin:

Safiyyah, daughter of AbuUbayd, said: When the Apostle of Allah (peace_be_upon_him) mentioned lower garment, Umm Salamah, wife of the Apostle of Allah (peace_be_upon_him), asked him: And a woman, Apostle of Allah? He replied: She may hang down a span. Umm Salamah said: Still it (foot) will be uncovered. He said: Then a forearm's length, nor exceeding it.

Book 32, Number 4107:

Narrated Abdullah ibn Umar:

The Apostle of Allah (peace_be_upon_him) gave licence to others of the believers (i.e. the wives of the Prophet) to hang down their lower garment a span. Then they asked him to increase it, and he increased one span for them. They would send (the garment) to us and we would measure it one forearm's length for them.

Book 32, Number 4112:

Narrated Aisha, Ummul Mu'minin:

The Prophet (peace_be_upon_him) ordered that the skins of the animals which had died a natural death should be used when they are tanned.

Book 32, Number 4113:

Narrated Salamah ibn al-Muhabbaq:

On the expedition of Tabuk the Apostle of Allah (peace_be_upon_him) came to a household and, seeing a bucket hanging, asked for water. They said: Apostle of Allah, the animal died a natural death. He replied; Its tanning is its purification.

Book 32, Number 4114:

Narrated Maymunah:

Al-Aliyah, daughter of Subay', said: I had some sheep at Uhud, and they began to die. I then entered upon Maymunah, wife of the Prophet (peace_be_upon_him), and mentioned it to her. Maymunah said to me: If you took their skins and made use of them, (that would be better for you). She asked: Is that lawful? She replied, Yes. Some people of the Quraysh passed by the Apostle of Allah (peace_be_upon_him) dragging a sheep of theirs as big as an ass. The Apostle of Allah (peace_be_upon_him) said to them: Would that you took its skin. They said: It died a natural death. The Apostle of Allah (peace_be_upon_him) said: Water and leaves of the mimosa flava purify it.

Book 32, Number 4115:

Narrated Abdullah ibn Ukaym:

The letter of the Apostle of Allah (peace_be_upon_him) was read out to us in the territory of Juhaynah when I was a young boy: Do not make use of the skin or sinew of an animal which died a natural death.

Book 32, Number 4116:

Narrated Abdullah ibn Ukaym,:

Al-Hakam ibn Uyaynah said that he went along with some people to Abdullah ibn Ukaym, a man of Juhaynah. al-Hakam said: They entered and I sat at the door. Then they came out and told me that Abdullah ibn Ukaym had informed them that the Apostle of Allah (peace_be_upon_him) had written to Juhaynah one month before his death: Do not make use of the skin or sinew of an animal which died a natural death.

Book 32, Number 4117:

Narrated Mu'awiyah:

The Prophet (peace_be_upon_him) said: Do not ride on silk stuff and panther skins. AbuSa'id said to us: AbuDawud said to us: The name of AbulMu'tamir is Yazid ibn Tahman. He lived in al-Hirah.

Book 32, Number 4119:

Narrated Al-Miqdam ibn Ma'dikarib:

Khalid said: Al-Miqdam ibn Ma'dikarib and a man of Banu Asad from the people of Qinnisrin went to Mu'awiyah ibn AbuSufyan.

Mu'awiyah said to al-Miqdam: Do you know that al-Hasan ibn Ali has died? Al-Miqdam recited the Qur'anic verse "We belong to Allah and to Him we shall return."

A man asked him: Do you think it a calamity? He replied: Why should I not consider it a calamity when it is a fact that the Apostle of Allah (peace_be_upon_him) used to take him on his lap, saying: This belongs to me and Husayn belongs to Ali?

The man of Banu Asad said: (He was) a live coal which Allah has extinguished. Al-Miqdam said: Today I shall continue to make you angry and make you hear what you dislike. He then said: Mu'awiyah, if I speak the truth, declare me true, and if I tell a lie, declare me false.

He said: Do so. He said: I adjure you by Allah, did you hear the Apostle of Allah (peace_be_upon_him) forbidding use to wear gold?

He replied: Yes. He said: I adjure you by Allah, do you know that the Apostle of Allah (peace_be_upon_him) prohibited the wearing of silk?

He replied: Yes. He said: I adjure you by Allah, do you know that the Apostle of Allah (peace_be_upon_him) prohibited the wearing of the skins of beasts of prey and riding on them?

He said: Yes. He said: I swear by Allah, I saw all this in your house, O Mu'awiyah.

Mu'awiyah said: I know that I cannot be saved from you, O Miqdam.

Khalid said: Mu'awiyah then ordered to give him what he did not order to give to his two companions, and gave a stipend of two hundred (dirhams) to his son. Al-Miqdam then divided it among his companions, and the man of Banu Asad did not give anything to anyone from the property he received. When Mu'awiyah was informed about it, he said: Al-Miqdam is a generous man; he has an open hand (for generosity). The man of Banu Asad withholds his things in a good manner.


Book 32, Number 4120:

Narrated Usamah:

The Apostle of Allah (peace_be_upon_him) forbade (the use of) the skins of beasts of prey.

Book 32, Number 4123:

Narrated Jabir ibn Abdullah:

The Apostle of Allah (peace_be_upon_him) forbade that a man should put on sandals while standing.

Book 32, Number 4126:

Narrated Abdullah ibn Abbas:

It is part of the Sunnah that when a man sits down, he should take off his sandals and place them at his side.

Book 32, Number 4129:

Narrated AbuHurayrah:

The Prophet (peace_be_upon_him) said: When you put on (a garment) and when you perform ablution, you should begin with your right side.

Book 32, Number 4131:

Narrated Jabir ibn Samurah:

When I came to the Prophet (peace_be_upon_him) in his house, I saw him sitting reclining on a pillow. The narrator Ibn al-Jarrah added: "on his left side".

Book 32, Number 4132:

Narrated Abdullah ibn Umar:

Sa'id ibn Amr al-Qurashi quoting his father said: Ibn Umar (once) saw some fellow travellers of the Yemen. They had their saddles (on camels) of leather. He said: If anyone likes to see the fellow travellers most resembling to the Companions of the Apostle of Allah (peace_be_upon_him), he should see them.

Book 32, Number 4135:

Narrated Aisha, Ummul Mu'minin:

The bedding of the Apostle of Allah (peace_be_upon_him) consisted of leather stuffed with palm fibre.

Book 32, Number 4136:

Narrated Umm Salamah, Ummul Mu'minin:

Her bedding was in front of the place of prayer of the Prophet (peace_be_upon_him).

Book 32, Number 4137:

Narrated Abdullah ibn Umar:

The Apostle of Allah (peace_be_upon_him) came to Fatimah and found a curtain hanging at her door, so he did not enter. Whenever he entered (the house), he would visit her first. Then Ali came and found that Fatimah was grieved.

He asked: What is the matter with you? She replied: The Apostle of Allah (peace_be_upon_him) came to me but did not enter (the house).

Ali then came to him and said: Apostle of Allah, Fatimah felt it keenly that you came to visit her but did not go in. He replied: What have I to do with this world? What have I to do with prints and figures (on the curtain)? He (Ali) then went to Fatimah and informed her of what the Apostle of Allah (peace_be_upon_him) had said.

She said: Ask the Apostle of Allah (peace_be_upon_him) what he me to do about it.

He (the Prophet) said: Tell her that she must send it to so-and-so.

Book 32, Number 4140:

Narrated Ali ibn AbuTalib:

The Prophet (peace_be_upon_him) said: The angels do not enter a house which contains a picture, a dog, or a man who is impure by sexual defilement.

Book 32, Number 4144:

Narrated Jabir ibn Abdullah:

The Prophet (peace_be_upon_him) ordered Umar ibn al-Khattab who was in al-Batha' at the time of the conquest (of Makkah) to visit the Ka'bah and obliterate all images in it. The Prophet (peace_be_upon_him) did not enter it until all the images were obliterated.

Book 32, Number 4146:

Narrated AbuHurayrah:

The Apostle of Allah (peace_be_upon_him) said: Gabriel (peace_be_upon_him) came to me and said: I came to you last night and was prevented from entering simply because there were images at the door, for there was a decorated curtain with images on it in the house, and there was a dog in the house. So order the head of the image which is in the house to be cut off so that it resembles the form of a tree; order the curtain to be cut up and made into two cushions spread out on which people may tread; and order the dog to be turned out.

The Apostle of Allah (peace_be_upon_him) then did so. The dog belonged to al-Hasan or al-Husayn and was under their couch. So he ordered it to be turned out.

Wassalaam.

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Plaatsingsopties Plaatsingsopties   Quote mohammad48 Quote  Post ReplyReageer Directe link naar dit bericht Geplaatst op: 14 maart 2012 om 23:26
Salaam, 

Het bewijs van de geleerden! Of hoe doe je aan indoctrinatie zonder bewijs te leveren!

http://www.youtube.com/watch?v=ucbEcOI_PEo

En dan zijn er nog de boekjes voor de ideale moslima. Met lijsten waarin de voorwaarden worden vermeld.

En verder is er de mythe van de diamant.
De diamant die moet beschermd worden, in een kluis weggestopt. 
Een geslepen diamant die de eigenaar om de zoveel tijd eens voor zichzelf wil bekijken maar liefst niet in het zonlicht uit schrik hem te verliezen. De ware diamant heeft zonlicht nodig om te schitteren en om de schepping te weerkaatsen en de menselijke diamant heeft ook zonlicht nodig om vitamine D te kunnen aanmaken, de kalk in het beendergestel op peil te houden en borstkanker te vermijden. 

Maar welke man zal daar rekening willen mee houden? Hij weet het niet eens, hij vraagt het zich niet af.

Ik zie de vrouw liever als een parel. Een parel is een natuurproduct, zacht, glanzend. 
Vrouwen zijn als parels, parels voor de zwijnen die mannen soms kunnen zijn.
Moge Allaah swt de vrouwen van licht voorzien en hen behoeden voor allerlei onheil. Amien.

Wassalaam aleikoum. 


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Plaatsingsopties Plaatsingsopties   Quote islaam Quote  Post ReplyReageer Directe link naar dit bericht Geplaatst op: 14 maart 2012 om 23:53
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Salaam alaykoum,

Het is een gevoelig onderwerp maar toch had ik graag nog eens een poging gedaan om wat leugens, onwetendheid en macho-toestanden aan te klagen. 

Het woord hijab in de Koran.
Zoals hieronder wordt aangegeven komt de wortel "Haa Jiem Baa" 8 keer voor in de Koran waarbij 7 keer als zelfstandig naamwoord en 1 keer als vervoegd werkwoord. 
We zullen de bewuste verzen 1 voor 1 onderzoeken als het toegelaten wordt. Inshaa Allaah.
BarakaAllaahufik.

The triliteral root ḥā jīm bā (ح ج ب) occurs eight times in the Quran, in two derived forms:

  • seven times as the noun ḥijāb (حِجَاب)
  • once as the passive participle maḥjūbūn (مَحْجُوبُون)

The translations below are brief glosses intended as a guide to meaning. An Arabic word may have arange of meanings depending on context. Click on a word for more linguistic information, or to suggestion a correction.

Noun

(7:46:2) ḥijābun(will be) a partitionوَبَيْنَهُمَا حِجَابٌ وَعَلَى الْأَعْرَافِ رِجَالٌ يَعْرِفُونَ كُلًّا بِسِيمَاهُمْ
(17:45:11) ḥijābana barrierجَعَلْنَا بَيْنَكَ وَبَيْنَ الَّذِينَ لَا يُؤْمِنُونَ بِالْآخِرَةِ حِجَابًا مَسْتُورًا
(19:17:4) ḥijābana screenفَاتَّخَذَتْ مِنْ دُونِهِمْ حِجَابًا فَأَرْسَلْنَا إِلَيْهَا رُوحَنَا
(33:53:45) ḥijābina screenوَإِذَا سَأَلْتُمُوهُنَّ مَتَاعًا فَاسْأَلُوهُنَّ مِنْ وَرَاءِ حِجَابٍ
(38:32:11) bil-ḥijābiin the veilفَقَالَ إِنِّي أَحْبَبْتُ حُبَّ الْخَيْرِ عَنْ ذِكْرِ رَبِّي حَتَّىٰ تَوَارَتْبِالْحِجَابِ
(41:5:14) ḥijābun(is) a screenوَمِنْ بَيْنِنَا وَبَيْنِكَ حِجَابٌ فَاعْمَلْ إِنَّنَا عَامِلُونَ
(42:51:12) ḥijābina veilوَمَا كَانَ لِبَشَرٍ أَنْ يُكَلِّمَهُ اللَّهُ إِلَّا وَحْيًا أَوْ مِنْ وَرَاءِ حِجَابٍ
Passive participle
(83:15:6) lamaḥjūbūnasurely will be partitionedكَلَّا إِنَّهُمْ عَنْ رَبِّهِمْ يَوْمَئِذٍ

Salam alikoum,
Beste Mohamed,

Ik volg de discussie al een tijdje en toen ik dit van je las begonnen mijn vingers gelijk te jeuken om dit recht te trekken. Je probeert te claimen kennis van zaken te hebben en dat zal best maar gezien de ayaa's die jij uit de koran haalt zegt dit mij genoeg over jouw kennis van de koran. Het kan ook zijn dat jij de koran probeert te "gebruiken" om een bepaalde vooropgestelde standpunt te benadrukken door selectief de verzen eruit te halen die alleen jij wilt lezen en/of zien en de rest maar achterwege laat. Zo zou je ook uit de koran kunnen citeren dat je "niet mag bidden", dan kan je zeggen dat het letterlijk in de koran staat dat je niet mag bidden maar dat neem je dan dus erg letterlijk en heb je een selectieve bril en blik en ben je zoekende naar verzen die je vooringenomen standpunt "versterken" en dus niet bezig met het zoeken naar neutraal bewijs en waarheid.

De citaten die jij uit de koran haalt zijn zoekresultaten van het woord "hidjaab", taalkundig (als je arabisch goed beheerst) dan betekent het woord "hidjaab" verbergen (hide in engels) en dat kan dus een scherm zijn (die je gebruikt bij het omkleden) of dat de wolken een "hidjaab" vormen voor de zichtbaarheid van de zon etc... (allerlei zaken die in de verzen voorkomen die jij noemt).

De citaten die jij noemt die bevatten inderdaad het woord hidjaab maar in een geheel andere betekenis en context en dus heeft dat niets te maken met "hidjaab" die in de volksmond is bekend geworden als synoniem voor "het dragen van hoofddoek bij muslimas".

De kwestie "hoofddoek dragen" en de verplichting daarvan wordt slechts in 1 sura (nour) en in 1 koranvers genoemd namelijk; vers 31 (zie hieronder volledige citaat). En wat is het toch toevallig dat dát de enige vers is die jij niet citeert in jouw lijstje. Is dat onwetendheid van wat er allemaal in de koran staat? Kortzichtigheid door te denken dat het enorme rijke arabische taal maar 1 woord zou hebben voor "bedekking van schoonheid" namelijk woord hidjaab en daarom gebruik jij dat als enige trefwoord om te zoeken? Of is het toch dat selectieve manier van zoeken in de koran om de verzen te kiezen uit de koran die jou vooringenomen mening moeten versterken door zogenaamd bewijs uit de koran te halen? Volgens mij hebben meer mensen die "stijl" gebruikt en helaas daarmee ook succes kunnen boeken door misbruik te maken van onwetendheid van hun publiek van wat de inhoud is van de koran.

warme groeten,
Islaam

citaat sura nour ayaa 31

وَقُل لِّلْمُؤْمِنَاتِ يَغْضُضْنَ مِنْ أَبْصَارِهِنَّ وَيَحْفَظْنَ فُرُوجَهُنَّ وَلَا يُبْدِينَ زِينَتَهُنَّ إِلَّا مَا ظَهَرَ مِنْهَا وَلْيَضْرِبْنَ بِخُمُرِهِنَّ عَلَىٰ جُيُوبِهِنَّ وَلَا يُبْدِينَ زِينَتَهُنَّ إِلَّا لِبُعُولَتِهِنَّ أَوْ آبَائِهِنَّ أَوْ آبَاءِ بُعُولَتِهِنَّ أَوْ أَبْنَائِهِنَّ أَوْ أَبْنَاءِ بُعُولَتِهِنَّ أَوْ إِخْوَانِهِنَّ أَوْ بَنِي إِخْوَانِهِنَّ أَوْ بَنِي أَخَوَاتِهِنَّ أَوْ نِسَائِهِنَّ أَوْ مَا مَلَكَتْ أَيْمَانُهُنَّ أَوِ التَّابِعِينَ غَيْرِ أُولِي الْإِرْبَةِ مِنَ الرِّجَالِ أَوِ الطِّفْلِ الَّذِينَ لَمْ يَظْهَرُوا عَلَىٰ عَوْرَاتِ النِّسَاءِ وَلَا يَضْرِبْنَ بِأَرْجُلِهِنَّ لِيُعْلَمَ مَا يُخْفِينَ مِن زِينَتِهِنَّ وَتُوبُوا إِلَى اللَّهِ جَمِيعًا أَيُّهَ الْمُؤْمِنُونَ لَعَلَّكُمْ تُفْلِحُونَ

En zeg tot de gelovige vrouwen dat zij ook haar ogen neergeslagen houden en hun passies beheersen, en dat zij haar schoonheid niet tonen dan hetgeen ervan zichtbaar moet zijn, en dat zij haar hoofddoeken over haar boezem laten hangen, en dat zij haar schoonheid niet tonen behalve aan haar echtgenoot of haar vader of de vader van haar echtgenoot, of haar zonen of de zonen van haar echtgenoot, of haar broeders, of de zonen van haar broeders, of de zonen van haar zusters of haar vrouwen, of haar slaven, of zulke mannelijke bedienden die geen geslachtsdrang hebben, of de jonge kinderen die van de naaktheid van een vrouw niets afweten. En laat haar niet met haar voeten slaan, opdat hetgeen zij van haar schoonheid bedekken openbaar moge worden. En wendt u allen tezamen tot Allah, o gelovigen, opdat gij moogt slagen.
Leef voor het leven net als je voor altijd zou leven en leef voor het hiernamaals net als je morgen zou sterven.
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Plaatsingsopties Plaatsingsopties   Quote Surah 24:35 Quote  Post ReplyReageer Directe link naar dit bericht Geplaatst op: 15 maart 2012 om 00:23
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In eerste instantie geplaatst door Surah 24:35


Volgens de Koran word je uiteindelijk afgerekend op je innerlijk. Uit bovenstaande meen ik te mogen concluderen dat jij daarover een andere mening hebt ("voorschriften"). Graag daliel.

Het is ook niet alleen innerlijk maar vooral de intentie waarmee je een daad verricht is het belangrijkst. 
Het is de meest gedocumenteerde hadith in de hadithverzamelingen. 
In eerste instantie geplaatst door mohammad48

Wat vindt Allaah belangrijk?


Allaah kijkt niet naar de uiterlijke verschijnselen.

Hij is geïnteresseerd in de binnenkant.


Allaah kijkt niet naar die dingen waar de mens naar kijkt.

De mens kijkt namelijk naar het uiterlijke vertoon maar Hij kijkt naar de harten.


@Surah 24:35
En heb je het in blauw bovenstaande gevonden in jouw Koran?
Ik neem aan dat je het eens bent met deze zinnen.
Groet.



Beste Mohammad,

Via de index van mijn Koran (Nederlandse vertaling van Kramers) lukte het mij niet om terecht te komen bij het in blauw bovenstaande wat niet zegt dat het niet in de Koran zou staan.  Het meest overeenkomend met jouw tekst vond ik op: http://hadithvandedag.nl/persoonlijk/harten#more-200

Overigens word de strekking van het in blauw bovenstaande m.i. in voldoende mate afgedekt door onder andere:

Koran 6.59: "En bij Hem zijn de sleutelen der verborgenheid";

Koran 24:35, waarin gesproken word over "Licht boven licht".






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Salaam aleikoum beste Islaam,


In eerste instantie geplaatst door islaam

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Salaam alaykoum,

Het is een gevoelig onderwerp maar toch had ik graag nog eens een poging gedaan om wat leugens, onwetendheid en macho-toestanden aan te klagen. 

Het woord hijab in de Koran.
Zoals hieronder wordt aangegeven komt de wortel "Haa Jiem Baa" 8 keer voor in de Koran waarbij 7 keer als zelfstandig naamwoord en 1 keer als vervoegd werkwoord. 
We zullen de bewuste verzen 1 voor 1 onderzoeken als het toegelaten wordt. Inshaa Allaah.
BarakaAllaahufik.

The triliteral root ḥā jīm bā (ح ج ب) occurs eight times in the Quran, in two derived forms:

  • seven times as the noun ḥijāb (حِجَاب)
  • once as the passive participle maḥjūbūn (مَحْجُوبُون)

The translations below are brief glosses intended as a guide to meaning. An Arabic word may have arange of meanings depending on context. Click on a word for more linguistic information, or to suggestion a correction.

Noun

(7:46:2) ḥijābun(will be) a partitionوَبَيْنَهُمَا حِجَابٌ وَعَلَى الْأَعْرَافِ رِجَالٌ يَعْرِفُونَ كُلًّا بِسِيمَاهُمْ
(17:45:11) ḥijābana barrierجَعَلْنَا بَيْنَكَ وَبَيْنَ الَّذِينَ لَا يُؤْمِنُونَ بِالْآخِرَةِ حِجَابًا مَسْتُورًا
(19:17:4) ḥijābana screenفَاتَّخَذَتْ مِنْ دُونِهِمْ حِجَابًا فَأَرْسَلْنَا إِلَيْهَا رُوحَنَا
(33:53:45) ḥijābina screenوَإِذَا سَأَلْتُمُوهُنَّ مَتَاعًا فَاسْأَلُوهُنَّ مِنْ وَرَاءِ حِجَابٍ
(38:32:11) bil-ḥijābiin the veilفَقَالَ إِنِّي أَحْبَبْتُ حُبَّ الْخَيْرِ عَنْ ذِكْرِ رَبِّي حَتَّىٰ تَوَارَتْبِالْحِجَابِ
(41:5:14) ḥijābun(is) a screenوَمِنْ بَيْنِنَا وَبَيْنِكَ حِجَابٌ فَاعْمَلْ إِنَّنَا عَامِلُونَ
(42:51:12) ḥijābina veilوَمَا كَانَ لِبَشَرٍ أَنْ يُكَلِّمَهُ اللَّهُ إِلَّا وَحْيًا أَوْ مِنْ وَرَاءِ حِجَابٍ
Passive participle
(83:15:6) lamaḥjūbūnasurely will be partitionedكَلَّا إِنَّهُمْ عَنْ رَبِّهِمْ يَوْمَئِذٍ

Salam alikoum,
Beste Mohamed,

Ik volg de discussie al een tijdje en toen ik dit van je las begonnen mijn vingers gelijk te jeuken om dit recht te trekken. Je probeert te claimen kennis van zaken te hebben en dat zal best maar gezien de ayaa's die jij uit de koran haalt zegt dit mij genoeg over jouw kennis van de koran. Het kan ook zijn dat jij de koran probeert te "gebruiken" om een bepaalde vooropgestelde standpunt te benadrukken door selectief de verzen eruit te halen die alleen jij wilt lezen en/of zien en de rest maar achterwege laat. Zo zou je ook uit de koran kunnen citeren dat je "niet mag bidden", dan kan je zeggen dat het letterlijk in de koran staat dat je niet mag bidden maar dat neem je dan dus erg letterlijk en heb je een selectieve bril en blik en ben je zoekende naar verzen die je vooringenomen standpunt "versterken" en dus niet bezig met het zoeken naar neutraal bewijs en waarheid.

De citaten die jij uit de koran haalt zijn zoekresultaten van het woord "hidjaab", taalkundig (als je arabisch goed beheerst) dan betekent het woord "hidjaab" verbergen (hide in engels) en dat kan dus een scherm zijn (die je gebruikt bij het omkleden) of dat de wolken een "hidjaab" vormen voor de zichtbaarheid van de zon etc... (allerlei zaken die in de verzen voorkomen die jij noemt).

De citaten die jij noemt die bevatten inderdaad het woord hidjaab maar in een geheel andere betekenis en context en dus heeft dat niets te maken met "hidjaab" die in de volksmond is bekend geworden als synoniem voor "het dragen van hoofddoek bij muslimas".

Mashaa Allaah. Dat is al een succes. De tafsir van deze ayat zijn dan ook overduidelijk. 

De kwestie "hoofddoek dragen" en de verplichting daarvan wordt slechts in 1 sura (nour) en in 1 koranvers genoemd namelijk; vers 31 (zie hieronder volledige citaat). En wat is het toch toevallig dat dát de enige vers is die jij niet citeert in jouw lijstje. Is dat onwetendheid van wat er allemaal in de koran staat? Kortzichtigheid door te denken dat het enorme rijke arabische taal maar 1 woord zou hebben voor "bedekking van schoonheid" namelijk woord hidjaab en daarom gebruik jij dat als enige trefwoord om te zoeken? Of is het toch dat selectieve manier van zoeken in de koran om de verzen te kiezen uit de koran die jou vooringenomen mening moeten versterken door zogenaamd bewijs uit de koran te halen? Volgens mij hebben meer mensen die "stijl" gebruikt en helaas daarmee ook succes kunnen boeken door misbruik te maken van onwetendheid van hun publiek van wat de inhoud is van de koran.

Nochtans als je goed teruggelezen had dan had je gezien dat ik al gereageerd had op onze zuster Marocaantje in dit verband.
Zodoende laat Gamal al-Banna iedere vrouw vrij om voor zichzelf te bepalen hoe ze het dragen van de hoofddoek ervaart.
En mijns inzien is dat de juiste weg. 
En dan, als je an-Nur vers 31 aanhaalt dan zie je khumur staan. Meervoud van khimar. 
En dan staat er in de hadith:

Abu Dawud Book 2 #641. Narrated Aisha, Umm al-Mu'minin "The Messenger of Allah said, 'Allah does not accept the prayer of a woman who has reached puberty unless she wears a khimar'."

Net zoals in de Bijbel wordt er verwacht dat een vrouw haar gebed verricht met een hoofddoek.
En daarnaast moeten ze met die sluiers hun boezems bedekken en niet meer rondlopen zoals in de tijd van jahiliyah. Zie tafsir.
Wassalaam.

warme groeten,
Islaam

citaat sura nour ayaa 31

وَقُل لِّلْمُؤْمِنَاتِ يَغْضُضْنَ مِنْ أَبْصَارِهِنَّ وَيَحْفَظْنَ فُرُوجَهُنَّ وَلَا يُبْدِينَ زِينَتَهُنَّ إِلَّا مَا ظَهَرَ مِنْهَا وَلْيَضْرِبْنَ بِخُمُرِهِنَّ عَلَىٰ جُيُوبِهِنَّ وَلَا يُبْدِينَ زِينَتَهُنَّ إِلَّا لِبُعُولَتِهِنَّ أَوْ آبَائِهِنَّ أَوْ آبَاءِ بُعُولَتِهِنَّ أَوْ أَبْنَائِهِنَّ أَوْ أَبْنَاءِ بُعُولَتِهِنَّ أَوْ إِخْوَانِهِنَّ أَوْ بَنِي إِخْوَانِهِنَّ أَوْ بَنِي أَخَوَاتِهِنَّ أَوْ نِسَائِهِنَّ أَوْ مَا مَلَكَتْ أَيْمَانُهُنَّ أَوِ التَّابِعِينَ غَيْرِ أُولِي الْإِرْبَةِ مِنَ الرِّجَالِ أَوِ الطِّفْلِ الَّذِينَ لَمْ يَظْهَرُوا عَلَىٰ عَوْرَاتِ النِّسَاءِ وَلَا يَضْرِبْنَ بِأَرْجُلِهِنَّ لِيُعْلَمَ مَا يُخْفِينَ مِن زِينَتِهِنَّ وَتُوبُوا إِلَى اللَّهِ جَمِيعًا أَيُّهَ الْمُؤْمِنُونَ لَعَلَّكُمْ تُفْلِحُونَ

En zeg tot de gelovige vrouwen dat zij ook haar ogen neergeslagen houden en hun passies beheersen, en dat zij haar schoonheid niet tonen dan hetgeen ervan zichtbaar moet zijn, en dat zij haar hoofddoeken over haar boezem laten hangen, en dat zij haar schoonheid niet tonen behalve aan haar echtgenoot of haar vader of de vader van haar echtgenoot, of haar zonen of de zonen van haar echtgenoot, of haar broeders, of de zonen van haar broeders, of de zonen van haar zusters of haar vrouwen, of haar slaven, of zulke mannelijke bedienden die geen geslachtsdrang hebben, of de jonge kinderen die van de naaktheid van een vrouw niets afweten. En laat haar niet met haar voeten slaan, opdat hetgeen zij van haar schoonheid bedekken openbaar moge worden. En wendt u allen tezamen tot Allah, o gelovigen, opdat gij moogt slagen.
De enige Nederlandstalige vertaling die bij mijn weten bikhumurihinna door hun hoofddoeken vertaalt is de Nederlandse vertaling die ook door de Ahmediyah-beweging gebruikt wordt. 
Zowel Kramers, Leemhuis en Siregard vertalen khumur als sluier. 
Zelfs de Ifta vertaling vertaalt als "voile"
Net zoals de meeste bekende Engelse vertalingen "veil" vermelden.
"Hoofddoeken" is dus tendentieus te noemen. 
De tafsir geeft ook meer duidelijkheid van wat er weggestopt moet worden voor anderen zodat de mannelijke fantasieën niet op hol slaan.
Tafsir ibn 'Abbas van An Nur aya 31
(And tell the believing women) O Muhammad (to lower their gaze) from men, that which is unlawful as far as men are concerned (and be modest) and be chaste, (and to display of their adornment) their bracelets and ornamented belts (only that which is apparent) of their clothes, (and to draw their veils over their bosoms) and they should tie that; and then Allah mentioned the adornment again, and said: (and not to reveal their adornment) their bracelets and ornamented belts and other things (save to their own husbands or fathers) blood fathers or stepfathers (or husbands fathers, or their sons) real sons or milk sons (or their husbands' sons) from other women, (or their brothers) their milk brothers or blood brothers (or their brothers' sons) their real sons or stepsons (or sisters sons) their real sons or milk sons, (or their women) i.e. Muslim women who belong to their own religion, because it is unlawful for Jewish, Christian or Magian women to see them without their clothes on, (or their slaves) female slaves, not male slaves, (or male attendants who lack vigour) or male attendants who belong to their husbands who have no desire for women: i.e. eunuchs and elderly men, (or children who know naught of women's nakedness) children who are too young to sleep with women and do not understand what goes on between men and women, such as these can see the adornment of women without there being any doubt. (And let them not stamp their feet) their anklets (so as to reveal what they hide of their adornment) so that strange men know what they hide of their adornment. (And turn unto Allah together) and repent of all sins whether great or small, (O believers, in order that ye may succeed) in order that you escape Allah's wrath and chastisement.

Eunuchs mogen in deze tafsir ook de vrouwen in al hun charme zien. In de hadith klinkt het anders.
Als de imam van het ICC zegt dat de hoofddoek niet in de Koran staat is de kans behoorlijk groot dat het ook zo is zo niet zou hij die kans grijpen om te bewijzen dat de hoofddoek een religieus voorschrift is en geen pre-islamitsche gewoonte. 

En voor de duidelijkheid wil ik toch even vermelden dat mijn echtgenote de hoofddoek draagt en dat ook zal blijven doen maar ze weet dat het geen verplichting is. 

Vanuit de vrijheid van meningsuiting en de vrijheid van godsdienst kan niemand verboden worden om de hoofddoek te dragen. Iedereen is vrij. 
Vanuit de moslimgemeenschap ligt het heel wat minder voor de hand om toe te geven dat het hier niet om een Goddelijke verplichting gaat.

Diegene die zijn zuster beledigt omdat ze er voor kiest om geen hoofddoek te dragen begaat een zeer ernstige zonde waarvoor wel bewijs kan gevonden worden. 

Moge Allaah iedereen de Weg wijzen. Amien.

Wassalaam aleikoum.




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Plaatsingsopties Plaatsingsopties   Quote Whatalies Quote  Post ReplyReageer Directe link naar dit bericht Geplaatst op: 15 maart 2012 om 06:37
Ik vroeg me al af wanneer de zedenpolitie op zou treden.

En dan wordt het eng.Wink

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In eerste instantie geplaatst door Surah 24:35

 
In eerste instantie geplaatst door mohammad48

Wat vindt Allaah belangrijk?


Allaah kijkt niet naar de uiterlijke verschijnselen.

Hij is geïnteresseerd in de binnenkant.


Allaah kijkt niet naar die dingen waar de mens naar kijkt.

De mens kijkt namelijk naar het uiterlijke vertoon maar Hij kijkt naar de harten.






Beste Mohammad,

Via de index van mijn Koran (Nederlandse vertaling van Kramers) lukte het mij niet om terecht te komen bij het in blauw bovenstaande wat niet zegt dat het niet in de Koran zou staan.  Het meest overeenkomend met jouw tekst vond ik op: http://hadithvandedag.nl/persoonlijk/harten#more-200

Overigens word de strekking van het in blauw bovenstaande m.i. in voldoende mate afgedekt door onder andere:

Koran 6.59: "En bij Hem zijn de sleutelen der verborgenheid";

Koran 24:35, waarin gesproken word over "Licht boven licht".


Beste Surah 24:35,

Door de Heer te vervangen door Allaah heb ik je wellicht een beetje in verwarring gebracht.
Mijn excuses daarvoor. Maar zo hebben we weer wat bijgeleerd. 
De Koran en de Bijbel zijn afkomstig van Dezelfde God.


“Allah de Verhevene kijkt niet naar jullie lichamen en Hij kijkt niet naar jullie uiterlijk, maar Hij kijkt naar jullie harten.”
sahih Muslim  zie:  http://hadithvandedag.nl/persoonlijk/harten#more-200

in de commentaren bij deze hadith vind je dan:
De Profeet vzmh zei: "Zij die de hijab niet dragen, of de hijab niet goed dragen zullen de geur van de paradijs niet ruiken." 
Waardoor onze moeder Aisha(ra) zei:”Boodschapper van Allah wat bedoelt u met zullen de geur van de paradijs niet ruiken?" 
Hij(vzmh) zei: “Oh Aisha ze zullen de paradijs nooit betreden."
Ik had daarbij graag een vermelding gezien waar deze hadith te vinden is. Helaas die stond er niet.
Diegene die de hadith fabriceerde heeft vergeten te vermelden: Inshaa Allaah.
Daarnaast is de schrijver zich blijkbaar niet bewust van het feit dat liegen over de Profeet vzmh kwalijke gevolgen kan hebben.

Het blauwe citaat komt echter uit Samuel (eerste boek) chapter 16:7

for God sees not as man sees, for man looks at the outward appearance, but the LORD looks at the heart."


Dit was de Sunna van Allaah met degenen die vooraf gingen. En je zal in de Sunna van Allaah geen verandering vinden. Al-Ahzaab aya 62

Moge Allaah ons de gemeenschappelijke punten doen inzien en de meningsverschillen doen verkleinen. Amien.

Groet


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Plaatsingsopties Plaatsingsopties   Quote mohammad48 Quote  Post ReplyReageer Directe link naar dit bericht Geplaatst op: 15 maart 2012 om 12:32
Salaam alaykoum, 

Wat hebben we nog geleerd? 

Dat moslimgeleerden vinden dat de hijab (hoofddoek) voor vrouwen verplicht is. 
Dat in de Koran het woord hijab niet als hoofddoek kan begrepen worden. 

Dat in een vers in de Koran, waaruit mogelijk het woord hoofddoek kan begrepen worden, het woord khimar staat.

Maar wegens de enorme begeerte om de ummah zich niet nog eens te laten opsplitsen komen de geleerden overeen om het eens te blijven door dik en dun zelfs als daarbij leugens of halve waarheden als de Waarheid worden vooropgesteld. 

Het wordt een moeilijke oefening als een moslimindividu wijst op fouten die er begaan zijn in het verleden. 
Het leidt tot fitna. En inderdaad de ummah moet beschermd worden tegen fitnah. 
Alleen is de ummah haast onmiddellijk na de dood van de Profeet vzmh en de eerste twee kaliefen in fitna vervallen. 
In plaats van te bidden tot Allaah swt en om Zijn Hulp te vragen zijn de geleerden hun begeerten gaan volgen en zijn ze regels gaan opstellen waaraan de leden van de ummah moeten voldoen om bij de ummah te mogen horen en anderen die zich niet aan hun regels hielden uit te sluiten. 

Ze beseften echter niet dat ze op die manier zelf fitna veroorzaakten. 
Het enige wat in hun voordeel spreekt is de goede bedoeling die ze wellicht hadden. 
Helaas heeft hun begeerte tot verstarring geleid en tot een soort hoogmoed waarbij ze in de illusie gingen leven dat zij de ummah bij elkaar hielden. 
Allaah swt was als het ware voor hen overbodig geworden. Macht had hen verblind.

Als men nu de Waarheid onder ogen krijgt dan zal de begeerte er voor zorgen dat de Waarheid als leugen wordt gezien en de leugen als Waarheid. 

De Profeet vzmh heeft nochtans verwittigd voor de mogelijke kwalijke gevolgen.

Volume 9, Book 88, Number 173:

Narrated 'Abdullah:

The Prophet said, "I am your predecessor at the Lake-Fount (Kauthar) and some men amongst you will be brought to me, and when I will try to hand them some water, they will be pulled away from me by force whereupon I will say, 'O Lord, my companions!' Then the Almighty will say, 'You do not know what they did after you left, they introduced new things into the religion after you.'" 

Na de Profeet vzmh werden nieuwe zaken geïntroduceerd die door de shaytan schoonschijnend werden gemaakt.

Volume 9, Book 88, Number 177:

Narrated Ibn 'Abbas:

The Prophet said, "Whoever notices something which he dislikes done by his ruler, then he should be patient, for whoever becomes separate from the company of the Muslims even for a span and then dies, he will die as those who died in the Pre-lslamic period of Ignorance (as rebellious sinners). 

De heerser, de kalief werd belaagd en zijn macht beknot tot ze symbolisch werd en de geleerden de feitelijke macht overnamen.

Volume 9, Book 88, Number 179:

Narrated Usaid bin Hudair:

A man came to the Prophet and said, "O Allah's Apostle! You appointed such-and-such person and you did not appoint me?" The Prophet said, "After me you will see rulers not giving you your right (but you should give them their right) and be patient till you meet me."

Het geduld was echter ver zoek. En de kaliefen werden aan de lopende band vermoord.

Volume 9, Book 88, Number 184:

Narrated 'Abdullah and Abu Musa:The Prophet said, "Near the establishment of the Hour there will be days during which Religious ignorance will spread, knowledge will be taken away (vanish) and there will be much Al-Harj, and Al-Harj means killing."

Het doden van medemoslims heeft nu als het ware een piek bereikt. 

Volume 9, Book 88, Number 201:

Narrated Jarir:

The Prophet said to me during Hajjat-al-Wada', "Let the people keep quiet and listen." Then he said (addressing the people), "Beware! Do not renegade as disbelievers after me by striking (cutting) the necks of one another."

Veel moslims zijn Inshaa Allaah ongelovig geworden door hun begeerte voor hen te laten beslissen.

Maar de Profeet vzmh heeft ook oplossingen aangereikt voor hen die ze in de Koran niet konden vinden.

Volume 9, Book 88, Number 202:

Narrated Abu Huraira:

Allah's Apostle said, "There will be afflictions (in the near future) during which a sitting person will be better than a standing one, and the standing one will be better than the walking one, and the walking one will be better than the running one, and whoever will expose himself to these afflictions, they will destroy him. So whoever can find a place of protection or refuge from them, should take shelter in it."

Zoek een schuilplaats tegen de fitna, tegen de fitna van de geleerden, tegen mijn fitna, tegen alle fitna door er niet aan deel te nemen maar door je enkel tot Allaah swt te wenden en Hem om hulp te vragen.

Volume 9, Book 88, Number 206:

Narrated Hudhaifa bin Al-Yaman:

The people used to ask Allah's Apostle about the good but I used to ask him about the evil lest I should be overtaken by them. So I said, "O Allah's Apostle! We were living in ignorance and in an (extremely) worst atmosphere, then Allah brought to us this good (i.e., Islam); will there be any evil after this good?" He said, "Yes." I said, 'Will there be any good after that evil?" He replied, "Yes, but it will be tainted (not pure.)'' I asked, "What will be its taint?" He replied, "(There will be) some people who will guide others not according to my tradition? You will approve of some of their deeds and disapprove of some others." I asked, "Will there be any evil after that good?" He replied, "Yes, (there will be) some people calling at the gates of the (Hell) Fire, and whoever will respond to their call, will be thrown by them into the (Hell) Fire." I said, "O Allah s Apostle! Will you describe them to us?" He said, "They will be from our own people and will speak our language." I said, "What do you order me to do if such a state should take place in my life?" He said, "Stick to the group of Muslims and their Imam (ruler)." I said, "If there is neither a group of Muslims nor an Imam (ruler)?" He said, "Then turn away from all those sects even if you were to bite (eat) the roots of a tree till death overtakes you while you are in that state."

Verwijder je van alle sekten, groot of klein, want een kalief is er niet meer. Wel zijn er veel roepers aan de poorten van de Hel. Word terug een moslim door je enkel aan Allaah swt te onderwerpen en Hem alleen te vrezen.

Volume 9, Book 88, Number 210:

Narrated Abu Sa'id Al-Khudri:

Allah's Apostle said, "There will come a time when the best property of a Muslim will be sheep which he will take to the tops of mountains and the places of rainfall so as to flee with his religion from the afflictions.

Als men zijn geloof wil bewaren dan kan dat enkel door als individu het goede na te streven en het slechte te vermijden en niet door je achter symbolen en geleerden te verenigen om de dwaling tegen te gaan of te vermijden. 

Allaah swt leidt immers wie Hij wil, ondanks de fitna van de mensen en Hij laat dwalen wie Hij wil. 

En het zich verenigen achter een helper of helpers maakt voor Hem daarbij geen verschil. Al zou de hele wereld zich verenigen met eenzelfde doel. Slechts het doel van Allaah  swt zal bereikt worden.

Daarmee houdt het hier voor mij ook op. Ik wil mijzelf beschermen tegen de fitna van de massa en ik wil mijn fitna niet aan de massa opdringen. 

Wanneer we ons bezig houden met goede zaken en geduld hebben en ons geloof in de Almacht van Allaah swt bewaren dan zal dat beter zijn voor ieder van ons. We kunnen dan Inshaa Allaah geen zaaiers van verderf  worden op deze aarde en dragen dan Inshaa Allaah bij aan de vrede voor iedereen en in onszelf. 

Allaah swt zal ons vertellen waarover wij vandaag van mening verschillen. 

Allaah swt is met de geduldigen en Allaah swt houdt niet van de onrechtplegers. 

En niemand zal door Allaah swt onrechtvaardig behandeld worden. 

Elhamdulillaah.










Aangepast door mohammad48 - 16 maart 2012 om 12:22
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In eerste instantie geplaatst door Marocaantje

In eerste instantie geplaatst door Surah 24:35

 Er staat hierboven in Koran 24:31 ook wat over integere mannen. Opvoeding?

Beste Surah 24:35,

Hier kun je op je gemak de tafsir doornemen van bovengenoemde vers.


Groeten,
Marocaantje


Deze tafsir geeft mij geen antwoord op mijn eigenlijke vraag: wie word(-en) in Koran 24:31 bedoeld met "Tabi`in"?

Inmiddels ben ik dan maar zélf  op zoek gegaan:

A Muslim who had not seen Prophet Muhammad himself but had seen at least one of his Sahaabah (Companions) and practised Islam in accordance with the Quran and blessed Sunnah of Prophet Muhammad and passed away in such a state is called a Taabi‘ee (plural Taabieen). Those who did not see any of the Sahaabah but did at least see one of the Taabieen and practised Islam in accordance with the Quran and the blessed Sunnah of Prophet Muhammad and passed away in such a state are called the Tabe-Tabieen.

Also referred to as: Tabi'i, (Singular) Tabi'un (plural) (Bron: http://www.inter-islam.org/A-Z/T/T.htm#Taabieen);

Graag je commentaar op bovenstaande en bewijs dat het in Koran 24:31 niet slechts de vrouwen van de Profeet betreft. Voor wat betreft dat laatste kwam op het internet ik tal van interpretaties tegen die dit bevestigen. Verder graag je commentaar op Koran 24:30 waarin het gaat over de zedelijkheidsvoorschriften voor mannen en in hoeverre die dan óók gehandhaafd worden. Ik heb daar zo mijn zware twijfels over............... Tóch? Immers mannen maken de dienst uit.

Groet


Aangepast door Surah 24:35 - 16 maart 2012 om 00:10
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Salaam alaykoum,

Het is een gevoelig onderwerp maar toch had ik graag nog eens een poging gedaan om wat leugens, onwetendheid en macho-toestanden aan te klagen. 

Het woord hijab in de Koran.
Zoals hieronder wordt aangegeven komt de wortel "Haa Jiem Baa" 8 keer voor in de Koran waarbij 7 keer als zelfstandig naamwoord en 1 keer als vervoegd werkwoord. 
We zullen de bewuste verzen 1 voor 1 onderzoeken als het toegelaten wordt. Inshaa Allaah.
BarakaAllaahufik.

The triliteral root ḥā jīm bā (ح ج ب) occurs eight times in the Quran, in two derived forms:

  • seven times as the noun ḥijāb (حِجَاب)
  • once as the passive participle maḥjūbūn (مَحْجُوبُون)

The translations below are brief glosses intended as a guide to meaning. An Arabic word may have arange of meanings depending on context. Click on a word for more linguistic information, or to suggestion a correction.

Noun

(7:46:2) ḥijābun(will be) a partitionوَبَيْنَهُمَا حِجَابٌ وَعَلَى الْأَعْرَافِ رِجَالٌ يَعْرِفُونَ كُلًّا بِسِيمَاهُمْ
(17:45:11) ḥijābana barrierجَعَلْنَا بَيْنَكَ وَبَيْنَ الَّذِينَ لَا يُؤْمِنُونَ بِالْآخِرَةِ حِجَابًا مَسْتُورًا
(19:17:4) ḥijābana screenفَاتَّخَذَتْ مِنْ دُونِهِمْ حِجَابًا فَأَرْسَلْنَا إِلَيْهَا رُوحَنَا
(33:53:45) ḥijābina screenوَإِذَا سَأَلْتُمُوهُنَّ مَتَاعًا فَاسْأَلُوهُنَّ مِنْ وَرَاءِ حِجَابٍ
(38:32:11) bil-ḥijābiin the veilفَقَالَ إِنِّي أَحْبَبْتُ حُبَّ الْخَيْرِ عَنْ ذِكْرِ رَبِّي حَتَّىٰ تَوَارَتْبِالْحِجَابِ
(41:5:14) ḥijābun(is) a screenوَمِنْ بَيْنِنَا وَبَيْنِكَ حِجَابٌ فَاعْمَلْ إِنَّنَا عَامِلُونَ
(42:51:12) ḥijābina veilوَمَا كَانَ لِبَشَرٍ أَنْ يُكَلِّمَهُ اللَّهُ إِلَّا وَحْيًا أَوْ مِنْ وَرَاءِ حِجَابٍ
Passive participle
(83:15:6) lamaḥjūbūnasurely will be partitionedكَلَّا إِنَّهُمْ عَنْ رَبِّهِمْ يَوْمَئِذٍ

Salam alikoum,
Beste Mohamed,

Ik volg de discussie al een tijdje en toen ik dit van je las begonnen mijn vingers gelijk te jeuken om dit recht te trekken. Je probeert te claimen kennis van zaken te hebben en dat zal best maar gezien de ayaa's die jij uit de koran haalt zegt dit mij genoeg over jouw kennis van de koran. Het kan ook zijn dat jij de koran probeert te "gebruiken" om een bepaalde vooropgestelde standpunt te benadrukken door selectief de verzen eruit te halen die alleen jij wilt lezen en/of zien en de rest maar achterwege laat. Zo zou je ook uit de koran kunnen citeren dat je "niet mag bidden", dan kan je zeggen dat het letterlijk in de koran staat dat je niet mag bidden maar dat neem je dan dus erg letterlijk en heb je een selectieve bril en blik en ben je zoekende naar verzen die je vooringenomen standpunt "versterken" en dus niet bezig met het zoeken naar neutraal bewijs en waarheid.

De citaten die jij uit de koran haalt zijn zoekresultaten van het woord "hidjaab", taalkundig (als je arabisch goed beheerst) dan betekent het woord "hidjaab" verbergen (hide in engels) en dat kan dus een scherm zijn (die je gebruikt bij het omkleden) of dat de wolken een "hidjaab" vormen voor de zichtbaarheid van de zon etc... (allerlei zaken die in de verzen voorkomen die jij noemt).

De citaten die jij noemt die bevatten inderdaad het woord hidjaab maar in een geheel andere betekenis en context en dus heeft dat niets te maken met "hidjaab" die in de volksmond is bekend geworden als synoniem voor "het dragen van hoofddoek bij muslimas".

De kwestie "hoofddoek dragen" en de verplichting daarvan wordt slechts in 1 sura (nour) en in 1 koranvers genoemd namelijk; vers 31 (zie hieronder volledige citaat). En wat is het toch toevallig dat dát de enige vers is die jij niet citeert in jouw lijstje. Is dat onwetendheid van wat er allemaal in de koran staat? Kortzichtigheid door te denken dat het enorme rijke arabische taal maar 1 woord zou hebben voor "bedekking van schoonheid" namelijk woord hidjaab en daarom gebruik jij dat als enige trefwoord om te zoeken? Of is het toch dat selectieve manier van zoeken in de koran om de verzen te kiezen uit de koran die jou vooringenomen mening moeten versterken door zogenaamd bewijs uit de koran te halen? Volgens mij hebben meer mensen die "stijl" gebruikt en helaas daarmee ook succes kunnen boeken door misbruik te maken van onwetendheid van hun publiek van wat de inhoud is van de koran.

warme groeten,
Islaam

citaat sura nour ayaa 31

وَقُل لِّلْمُؤْمِنَاتِ يَغْضُضْنَ مِنْ أَبْصَارِهِنَّ وَيَحْفَظْنَ فُرُوجَهُنَّ وَلَا يُبْدِينَ زِينَتَهُنَّ إِلَّا مَا ظَهَرَ مِنْهَا وَلْيَضْرِبْنَ بِخُمُرِهِنَّ عَلَىٰ جُيُوبِهِنَّ وَلَا يُبْدِينَ زِينَتَهُنَّ إِلَّا لِبُعُولَتِهِنَّ أَوْ آبَائِهِنَّ أَوْ آبَاءِ بُعُولَتِهِنَّ أَوْ أَبْنَائِهِنَّ أَوْ أَبْنَاءِ بُعُولَتِهِنَّ أَوْ إِخْوَانِهِنَّ أَوْ بَنِي إِخْوَانِهِنَّ أَوْ بَنِي أَخَوَاتِهِنَّ أَوْ نِسَائِهِنَّ أَوْ مَا مَلَكَتْ أَيْمَانُهُنَّ أَوِ التَّابِعِينَ غَيْرِ أُولِي الْإِرْبَةِ مِنَ الرِّجَالِ أَوِ الطِّفْلِ الَّذِينَ لَمْ يَظْهَرُوا عَلَىٰ عَوْرَاتِ النِّسَاءِ وَلَا يَضْرِبْنَ بِأَرْجُلِهِنَّ لِيُعْلَمَ مَا يُخْفِينَ مِن زِينَتِهِنَّ وَتُوبُوا إِلَى اللَّهِ جَمِيعًا أَيُّهَ الْمُؤْمِنُونَ لَعَلَّكُمْ تُفْلِحُونَ

En zeg tot de gelovige vrouwen dat zij ook haar ogen neergeslagen houden en hun passies beheersen, en dat zij haar schoonheid niet tonen dan hetgeen ervan zichtbaar moet zijn, en dat zij haar hoofddoeken over haar boezem laten hangen, en dat zij haar schoonheid niet tonen behalve aan haar echtgenoot of haar vader of de vader van haar echtgenoot, of haar zonen of de zonen van haar echtgenoot, of haar broeders, of de zonen van haar broeders, of de zonen van haar zusters of haar vrouwen, of haar slaven, of zulke mannelijke bedienden die geen geslachtsdrang hebben, of de jonge kinderen die van de naaktheid van een vrouw niets afweten. En laat haar niet met haar voeten slaan, opdat hetgeen zij van haar schoonheid bedekken openbaar moge worden. En wendt u allen tezamen tot Allah, o gelovigen, opdat gij moogt slagen.


Geacht forumbeheer,

Wat verstaat u eigenlijk onder een gelovig mens?

Groet
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Plaatsingsopties Plaatsingsopties   Quote mohammad48 Quote  Post ReplyReageer Directe link naar dit bericht Geplaatst op: 16 maart 2012 om 11:40


Oh en nog even terzijde. Confused


Hoe zou de moslimman zich moeten kleden na het lezen van de bladzijden hadith over de kleding van de Profeet vzmh en zijn Metgezellen? 


Alhoewel er een zekere algemene standaard bestaat die algemeen geaccepteerd wordt, is er weinig interesse om een scherpe omschrijving te geven van de vereisten en om te weten waaruit een bescheiden kledij voor moslimmannen zou bestaan. 

De meeste geleerden zeggen dat de moslimman zich moet bedekken van de navel tot de knie. Een minderheid van de geleerden zegt dat de hadith die zulks beweren zwak en mogelijk gefabriceerd zijn.

Deze minderheid van de geleerden wil namelijk nog verder gaan en beweren dat er hadith zijn die bewijzen dat Mohammed vzmh kledij droeg die zijn dijen zichtbaar maakten tijdens het berijden van kamelen. Zij zeggen dat als Mohammed vzmh dit goedkeurde dat het ook voor andere moslimmannen toegelaten is. Embarrassed


In de praktijk blijkt de opinie dat moslimmannen zich moeten bedekken tussen de navel en de knieën doorslaggevend te zijn.

De meeste moslims gaan er van uit dat mannen die hun gebed uitvoeren zonder van navel tot knie bedekt te zijn hun gebed moeten overdoen in de gewenste kledij want dat anders hun gebed ongeldig is. 

Drie van de vier rechtsscholen eisen dat de knieën bedekt zijn. De Maliki-rechtsschool eist niet dat de knieën bedekt zijn.


Volgens sommige hadith worden moslimmannen gevraagd om geen gouden juwelen, zijden stoffen en andere versieringen te dragen die typisch vrouwelijk zijn. 

Sommige geleerden vinden dat deze regels veralgemeend zouden worden (ook voor vrouwen dus!) om te vermijden dat een persoon zijn rijkdom zou ten toon spreiden voor iedereen.


Sta mij toe om even te glimlachen na dit gelezen te hebben. Ik vraag mij af of de geleerden ooit de hadith over kledij in alle hadith-verzamelingen hebben gelezen. 

Het lijkt er zelfs op dat ze enkel die ene hadith uit de Sunnan van Ibn Majah hebben gelezen:


chapter 23 : Wear whatever you want as long as you avoid extravagance and vanity.

3605 It was narated from Amr bin Sha'aib , from his father, that his grandfather said:
"The Messenger of Allaah pbuh said: "Eat and drink, give charity and  wear clothes, as long as that does not involve any extravagance and vanity." (daif) 

Niks over vrouwen behalve dat ze zijde en goud mogen dragen.

Het is duidelijk dat de geleerden zich daarmee boven de Koran en de Sunna stellen en dat enkel de consensus van een meerderheid van geleerden de doorslag geeft met als gevolg: een overdreven focus op de kledij van de moslimvrouw en een laksheid ten opzichte van de kledij voor de moslimman. Clap


Moge Allaah swt de rechtvaardigen verder leiden en de onrechtvaardigen uit hun dwaling halen. Amien.



Aangepast door mohammad48 - 16 maart 2012 om 12:28
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Plaatsingsopties Plaatsingsopties   Quote Marocaantje Quote  Post ReplyReageer Directe link naar dit bericht Geplaatst op: 16 maart 2012 om 14:33
In eerste instantie geplaatst door mohammad48

Het is duidelijk dat de geleerden zich daarmee boven de Koran en de Sunna stellen en dat enkel de consensus van een meerderheid van geleerden de doorslag geeft met als gevolg: een overdreven focus op de kledij van de moslimvrouw en een laksheid ten opzichte van de kledij voor de moslimman. Clap


En jij bent natuurlijk meer gespecialiseerd in de Koran en Sunnah dan de Islamitische geleerden die hier jarenlang diverse studies voor hebben gevolgd. Je arrogante houding tegenover de Islamitische geleerden komt steeds meer en meer naar voren.


Op de rest van de reacties zal ik later terugkomen.


Groeten,
Marocaantje

"Wees oprecht tegenover elke Moslim en keer je af van de ongelovigen".
"Jihaad will continue & the resistance will continue until we have victory, or we will be martyrs"Sheikh Yassin
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