Al Hidjaab: Hijab (de hoofddoek?) in de Koran.

http://www.cmje.org/religious-texts/hadith/bukhari/sbtintro.html - 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.

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 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,

The Rules of Modesty According to Five Islamic Schools of Law By: 'Allamah Muhammad Jawad Maghniyyah This issue is one of those from which numerous bylaws are derived, such as those specifying the parts of one's body that must be covered ('awrah) and the parts of another person's body which it is haram to look at, those relating to the difference between maharim (relatives through lineage or marriage with whom marriage is prohibited) and non-maharim persons in this regard, the difference in this regard due to sameness or difference of sex, the difference between looking and touching and similar rules which are discussed below. 1. Looking at One's Own Body: The schools differ concerning covering of one's 'awrah (private parts) from one's own view and whether it is haram for one to uncover one's 'awrah in privacy. The Hanafis and the Hanbalis observe: In the same way that it is not permissible for a person to expose his 'awrah in the presence of anyone for whom it is not permissible to look at it, it is not permissible for him to expose it when alone without necessity, as arises at the time or bathing or answering the call of nature. The Malikis and Shafi'is say: It is not unlawful but reprehensible (makruh) to be bare without necessity. The Imamis, state: It is neither haram nor makruh when no one else is looking at. 2. Woman and Her Maharim: The schools differ concerning the parts of the body a woman must cover in the presence of her maharim (except the husband) and Muslim women.(6) In other words, what constitutes the 'awrah of a woman in the presence of Muslim women as well as her maharim, both through lineage and marriage? The Hanafis and the Shafi'is say: It is wajib for her to cover the area between the navel and the knees in their presence. The Malikis and the Hanbalis observe: She must cover the area between the navel and the knees in front of women, and in the presence of her maharim, her whole body except the head and the arms. Most Imamis state: It is wajib for her to cover her rear and private parts in the presence of women and her maharim; to cover other parts as well is better though not wajib, except where there is a fear of sin. 3. Women and 'stranger': About the extent of the body to be covered by a woman in the presence of a 'stranger' (any male apart from the mahrim), the schools concur that it is wajib for her to cover her whole body except the face and hands (up to the wrists) in accordance with the verse 31 of Surat al-Nur: ...And reveal not their adornment save such as is outward; and let them cast their veils over their bosoms (24:31) considering that 'outward adornment' (al-zeenah) implies the face and hands. The word 'al-khimar' (whose plural 'khumur' occurs in the verse) means the veil which covers the head, not the face, and the word 'al-jayb' (whose plural 'juyub' occurs in the verse) means the chest. The women have been commanded to put a covering on their heads and to lower it over their chests. As to verse 59 of Surat 'Ahzab: '0 Prophet, say to your wives and daughters and the believing women that they draw their veils close to them..., (33:59) the word 'al-jilbab' (whose plural jalabib occurs in the verse) means a veil covering the head; rather it is a shirt or garment. 4. Man's 'Awrah: The schools differ concerning the parts of man's body which it is haram for others to see and for him to expose. The hanafis and the Hanbalis state: It is wajib for a male to cover the area between the navel and the knees before all except his wife. It is permissible for others, irrespective of their being men or women maharim or strangers, to look at the rest of his body when there is no fear of sin. The Malikis and the Shafi'is say: There are two different situations for a male with respect to the extent he can expose his body: the first, in the presence of men or those women who are his maharim; the second, in the presence of women who are not his maharim. In the former instance he is only supposed to cover the area between the waist and the knees, while in the latter it is, haram for a woman stranger to look at any part of a man's body. Though the Malikis exclude the face and the arms if looked at without any sensual motive, the Shafi'is do not permit any exception (al-Fiqh 'ala al-madhahib al'arba'ah, vol. mabhath satr al-'awrah). The Imamis differentiate between the parts of other person body which can be looked at and those parts of one's own body which ought to be covered. They observe: It is wajib for a male to cover only his rear and private parts, though it is wajib for women who are not his maharim to abstain from looking at any part of his body except his head and hands (up to the wrist). To summarize the Imami opinion, it is permissible for a male to view the body of other men and his female maharim except the rear and private parts provided no sensual motive is involved. Similarly, a woman can view the body of other woman and her male maharim excepting the rear and private parts provided no sensual motive is involved. 5. Children: Concerning the body of a child, the Hanbalis say: It is not prohibited to touch or look at the body of a child below seven years. It is not permissible to look at the rear and private parts of a male child between the age of 7 to 9 years, and for 'strangers' the whole body of a female child above the age of seven. The Hanafis observe: No part of the body of a boy of four years and below is prohibited from being looked at. Above this age only his rear and private parts are prohibited from being looked at as long as sexual desire has not awakened in him. If he reaches the age of sexual desire, the rule applicable to adults will be applicable to him with respect to both the sexes. The Malikis state: It is permissible for a woman to look at and touch the body of a boy below the age of eight years, and only look at it till the age of twelve. A boy above the age of twelve is considered similar to an adult. It is permissible for a man to look at and touch the body of girl below two years and eight months, and to look at, though not touch, till she reaches the age of four years. According to the Shafi'is, the rules applicable to an adult apply to an adolescent male child. But if a child is below that age and is also incapable of describing what he sees, all parts of his body can be looked at. But if he can describe what he sees with a sexual interest, he will be considered similar to an adult. As to a girl below the age of adolescence, only if she has developed sexual appeal will she be considered similar to a full-grown woman, not otherwise, though it will be haram for anyone except someone who looks after her to look at her parts. The Imamiyyah observe: It is wajib to cover one's 'awrah in front of a child of discriminating age, who can describe what he sees, though it is not wajib before the one who is incapable of doing so. That was regarding the covering of the body in the presence of a child, but with respect to looking at a child's 'awrah, al-Shaykh Ja'far in his book Kashf al-ghita' states: It is not unwise to abstain from looking at the parts of a child below five years, though it is absolutely impermissible to look at them with a sexual interest. From what I have been able to ascertain from the traditions of the Ah**** Bayt, the age limit for the permissibility of looking at the child's 'awrah is six years, not five. 6. Woman's Voice: All the schools concur that listening to the voice of a woman is not prohibited, except where pleasure is involved or when there is a fear of sin. The (Imami) author of al-Jawahir, at the beginning of the chapter on marriage, has mentioned as his proof the continuing practice of Muslims belonging to different periods and regions, the sermons of Fatimah (AS) and her daughters, the innumerable instances of conversations of the wives of the Prophet (PBUH) and the Imams, and also the holding of mourning and wedding ceremonies by women in the presence of men from early times, the conversations between opposite sexes while conducting transactions, as well as the Qur'anic verse (Be not complaisant (attractive) with your speech, 33:32), in which not speech itself but its complaisant manner has been prohibited. 8. The difference Between Looking and Touching: Every part that is permissible to touch, may be looked at, and every part that is haram to be looked at may not be touched. Here there is a general consent among the schools because touching involves greater pleasure than looking, and no leggiest of any school claims concomitance between the permissibility of looking and the permissibility of touching. Hence though it is permissible for a man to look at a female stranger's face or bands, it is not permissible for him to touch her except in an emergency such as for medical treatment or for rescuing her from drowning. The following tradition has been narrated from al-'Imam al-Sadiq (AS) (Al-'Imam al-Sadiq [A] was asked:) "Can a man shake hands with a woman who is not his mahrim?" The Imam (A) replied: "No, unless there is cloth in between.." The Hanafis exclude shaking hands with an old woman from prohibition. In the book of Ibn 'Abidin (v1, p284) it is stated: It is not permissible to touch the hands or face of a young woman even with the assurance of absence of any sexual motive. As to an old woman who has no sexual appeal, there is nothing wrong in shaking hands with her with the assurance of absence of a sexual motive. The Imamis and the Hanafis allow touching the body mahrim provided no sexual motive or pleasure is involved. The Shafi'is prohibit touching even those parts of a mahram's body which it is permissible to look at. It is even not permissible in their opinion for a person to touch the belly or back of his mother, pinch her ankles or beet or kiss her face. Similarly, it is not permissible for a person to ask his daughter or sister to press his legs. 9. The Difference Between Exposing and Looking at: The Imamis observe: There is no concomitance between the permissibility of exposing the body and the permissibility of looking at it. Hence it is permissible in their opinion for a man to expose the whole of his body except his rear and private parts, while it is not permissible for a non-mahram woman to look at it. I have not found anyone expressing this opinion in the numerous books of the four Sunni schools. 10. Old Women: God Almighty says in the Qur'an: "And such women as are past child-bearing and have no hope of marriage, it is no sin for them if they put off their clothes, so be it that they flaunt no ornament; but to abstain is better for them, and God is All-hearing, All- knowing." (24:60) This noble verse indicates that it is permissible for old women who have no desire for marriage due to their old age "to expose their face and a part of their hair and arms, and such other parts which aged women usually keep exposed. The traditions of the Ah**** Bayt (AS) also point to the same, on condition that such exposure is not with the intent of display. Rather, it is to allow them to come out for fulfilling their needs, though it is better for them to keep themselves covered."(7) This permission is with the assumption that it is not permissible to expose any of the above-mentioned parts of the body if there is fear of its leading to something haram, because a woman, regardless of her elderly age, may remain sexually attractive. Therefore, if there is any likelihood of that kind, the rule applicable to her will be the rule applicable to young women. Islam is lenient with respect to elderly women and strict regarding young women. But in practice we observe the opposite of what the Qur'an has ordered. We see shamelessness and display of charms among some young women, while elderly women keep themselves covered and are reserved. So where God is strict, they are lenient, and where He is lenient, they are strict.

3. Women and 'stranger': About the extent of the body to be covered by a woman in the presence of a 'stranger' (any male apart from the mahrim), the schools concur that it is wajib for her to cover her whole body except the face and hands (up to the wrists) in accordance with the verse 31 of Surat al-Nur: ...And reveal not their adornment save such as is outward; and let them cast their veils over their bosoms (24:31) considering that 'outward adornment' (al-zeenah) implies the face and hands. The word 'al-khimar' (whose plural 'khumur' occurs in the verse) means the veil which covers the head, not the face, and the word 'al-jayb' (whose plural 'juyub' occurs in the verse) means the chest. The women have been commanded to put a covering on their heads and to lower it over their chests.

As to verse 59 of Surat 'Ahzab: '0 Prophet, say to your wives and daughters and the believing women that they draw their veils close to them..., (33:59) the word 'al-jilbab' (whose plural jalabib occurs in the verse) means a veil covering the head; rather it is a shirt or garment.

Noun

Noun

Noun

Noun

3. ONDERWIJSREGLEMENT

3.1 VOORSCHRIFTEN