التصفية والتربية وفق منهج السلف الصالح

Muslim Mans Appearance – Garment, beard, ring, hair, perfume…..

Muslim Mans Appearance – Garment, beard, ring, hair, perfume…..

 

What is required in all matters concerning which people differ is to refer to the Qur’an and Sunnah in order to find out what is right and what is wrong. Allah, may He be exalted, says (interpretation of the meaning):

“(And) if you differ in anything amongst yourselves, refer it to Allah and His Messenger (sallallahu alaihi wa sallam), if you believe in Allah and in the Last Day. That is better and more suitable for final determination”[an-Nisa’ 4:59].

There are no specific dress for Muslim men to wear, only guidelines to be followed, such as; covering the awra which is navel to the knees, not being tight, see through, not resembling other peoples religious dress, not wearing for vanity, showing off.

When praying , going to the Masjid for Salah, Islamic talks, conferences, gatherings etc, one should wear Thowb, Qamees as that covers properly and is identifiable and regarded as a Muslims dress in most Muslim countries and communities.

There are two important matters in the appearance of the Muslim man that all conscious, seeker of knowledge, one who truly wants to imitate, resemble and follow the best of mankind, the last and final Messenger of Allah sallal lahu alahi wa sallam, needs to consider;

 

Al-Bukhaari reported that the Prophet (sallallahu alaihi wa sallam) said: “Whatever of the izaar (lower garment) is below the ankles is in the Fire.” (al-Bukhaari, no. 5787)

 

The Prophet (sallallahu alaihi wa sallam)   said: “There are three whom Allaah will not look at or praise on the Day of Judgement and theirs will be a painful punishment: the one who wears his garment below his ankles, the one who reminds others of his favours, and the one who sells his product by means of making false oaths” (reported by Muslim, no. 106)

 

Hudhayfah said: “The Messenger of Allaah (peace and blessings of Allaah be upon him) took hold of the muscle of my calf (or his calf) and said, This is where the izaar should stop; if you insist, it may be lower, but it should not reach the ankles.” (Reported by al-Tirmidhi, who said this is a saheeh hasan hadeeth; see Sunan al-Tirmidhi, no. 1783)

 

The Prophet (sallallahu alaihi wa sallam)   said: “Isbaal (wearing ones garment below the ankles) may apply to the izaar (lower garment), the shirt or the turban. Whoever allows any part of these to trail on the ground out of arrogance, Allaah will not look at him on the Day of Judgement.” (reported by Abu Dawud, no. 4085, and al-Nisaai, no. 5334, with a saheeh isnaad).

 

Ibn Abbaas reported that the Prophet (peace and blessings of Allaah be upon him) said: “Allaah will not look at the one who wears his lower garment below his ankles.” (Reported by al-Nisaai in al-Mujtabaa, Kitaab al-Zeenah, Baab Isbaal al-Izaar).

 

All of the ahaadeeth quoted above speak against isbaal, whether or not the intention is to show off; but if a person does this deliberately out of arrogance, there is no doubt that his sin is greater. The Prophet (peace and blessings of Allaah be upon him) said: “Allaah will not look at the one who trails his izaar on the ground out of pride.” (al-Bukhaari, no. 5788)

 

Jaabir ibn Sulaym said: “The Messenger of Allaah (peace and blessings of Allaah be upon him) said to me: Beware of wearing ones lower garment below the ankles, because this is a kind of showing-off, and Allaah does not love showing-off.” (Regarded as saheeh by al-Tirmidhi, no. 2722).

 

These ahaadeeth describe two different deeds, for which there will be two different punishments:

 

Imaam Ahmad reported that Abd al-Rahmaan ibn Yaqoob said: “I asked Abu Saeed: Did you hear anything from the Messenger of Allaah (peace and blessings of Allaah be upon him) concerning the izaar (lower garment)? he said, Yes, listen! The izaar of the believer should come to mid-calf, although there is nothing wrong if it comes between there and the ankles, but whatever is lower than the ankles is in the Fire, and he said it three times.”

 

Ibn Umar said: “I passed by the Messenger of Allaah (peace and blessings of Allaah be upon him), and my izaar had slipped down. He said, O Abdullaah, pull up your izaar! so I pulled it up. He said, More! so I pulled it up more, and always made sure it was pulled up properly after that.” Some people asked, “To where did you pull it up?” He said, “To mid-calf length.” (Reported by Muslim, no. 2086; al-Dhahabi, Kitaab al-Kabaair, 131-132)

 

The issue of isbaal applies to women just as much as it applies to men. This is indicated by the hadeeth of Ibn Umar, may Allaah be pleased with him, who said: “The Messenger of Allaah (peace and blessings of Allaah be upon him) said: Whoever trails his garment on the ground out of pride, Allaah will not look at him. Umm Salamah said: O Messenger of Allaah, what should women do with their hems? He said, Let them go down a handspan. She asked, What if their feet show? He said, Let them lengthen it by a cubit, but no more.” (al-Nisaa’i, Kitaab al-zeenah, Baab dhuyool al-nisaa).

 

With regards to those who use some Sahabah trailing their garment without having any pride;

 

With regard to the report of Ibn Mas‘ood, it was narrated from Abu Waa’il, from Ibn Mas‘ood, that he used to let his izaar hang low. When something was said to him about that, he said: I am a man with thin legs. Narrated by Ibn Abi Shaybah in al-Musannaf, 5/166.

 

Its isnaad is jayyid, as we shall see below in the comment of al-Haafiz Ibn Hajar.

 

With regard to its meaning, it is – first of all – a report from a Sahaabi; it is not a hadeeth narrated from the Prophet (blessings and peace of Allah be upon him). The words of a Sahaabi can only be taken as evidence to support an opinion if they do not contradict a text from the Messenger (blessings and peace of Allah be upon him).

 

Moreover, there is nothing in it to suggest that he used to let his izaar hang below the ankles; rather it may be that he let it come lower than was customary among them.

 

Al-Haafiz Ibn Hajar (may Allah have mercy on him) said:

With regard to the report narrated by Ibn Abi Shaybah from Ibn Mas‘ood with a jayyid isnaad, according to which he used to let his izaar hang low, and when something was said to him about that he said, I have thin legs, it may be understood as meaning that he let his izaar hang lower than is recommended, which is mid-calf. It should not be thought that he went beyond that and let it come below the ankles, and the reason he gave may indicate that. Moreover, perhaps the story of ‘Amr ibn Zaraarah had not reached him. And Allah knows best. End quote. Fath al-Baari, 10/264

 

The story of ‘Amr ibn Zaraarah (may Allah be pleased with him) was narrated by Imam Ahmad in his Musnad (17817). It says that he had thin legs and he let his izaar hang low, then the Prophet (blessings and peace of Allah be upon him) rebuked him and told him to pull up his izaar, and he said to him: “Allah, may He be glorified and exalted, has made beautiful everything that He has created.”

Classed as saheeh by al-Albaani in as-Silsilah as-Saheehah, 2682 and by Shu‘ayb al-Arna’oot in Tahqeeq al-Musnad.

 

(b)

 

With regard to the report of Ayyoob as-Sakhtiyaani, the Prophet’s Sunnah takes precedence over the view of anyone else, and the words of anyone may be accepted or rejected except the Prophet (blessings and peace of Allah be upon him).

 

Moreover, it may be that Ayyoob made his garment longer than mid-calf but not so long as to come below the ankle, as was said about what Ibn Mas‘ood (may Allah be pleased with him) did, as stated above.

 

With regard to what it says in the hadeeth of Abu Bakr as-Siddeeq about one side of his garment slipping and how he used to pay attention to that, and that the Prophet (blessings and peace of Allah be upon him) said to him: “You are not one of those who do that out of pride,” this does not give them any proof. Rather it counts against them, not for them. Abu Bakr (may Allah be pleased with him) used to pull up his garment and not let it drag; rather it used to slip but he did not ignore it; rather he used to pay attention to it. And one who is like Abu Bakr is excused.

 

Al-Imam adh-Dhahabi (may Allah have mercy on him) said:

Similarly, you see the faqeeh who is living a life of ease, when he is criticised for wearing a garment that comes below his ankles and it is said to him: The Prophet (blessings and peace of Allah be upon him) said: “Whatever is below the ankles of the izaar is in the Fire,” – he says: He only said that concerning the one who lets his izaar drag out of pride, but I am not doing that out of pride. So you see him showing arrogance and defending his foolish action, taking a hadeeth that is general in meaning and quoting another hadeeth so as to limit the meaning of the first one to pride, and he thinks that he can get away with his isbaal on the basis of what (Abu Bakr) as-Siddeeq said: O Messenger of Allah, my izaar slips, and the Prophet (blessings and peace of Allah be upon him) said, “O Abu Bakr, you are not one of those who do that out of pride.” But we say: Abu Bakr did not put on his izaar in such a way that it came below the ankles from the outset; rather he put it on so that it came above the ankles, then after that it slipped. And the Prophet (blessings and peace of Allah be upon him) said: “The izaar of the believer comes to mid-calf and there is no problem with the area between that and the ankle.” End quote. Siyar A‘laam an-Nubala’, 3/234

 

Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) said:

With regard to those who quote to us the hadeeth of Abu Bakr (may Allah be pleased with him), we say to him: You have no proof in this hadeeth for two reasons:

 

(i)

 

Abu Bakr (may Allah be pleased with him) said: “One of the two sides of my izaar drop unless I pay attention to it…” So he (may Allah be pleased with him) was not letting his garment drag deliberately; rather it used to loosen and drop, yet he would still pay attention to it. Those who let the garment come below the ankles and claim that they are not doing that out of pride are letting their garments hang low deliberately.

 

(ii)

 

The Prophet (blessings and peace of Allah be upon him) praised Abu Bakr (may Allah be pleased with him) and testified that he was not one of those who did that out of pride. Have any of these people attained such praise and such testimony? But the Shaytaan prompts some people to follow ambiguous texts of the Qur’an and Sunnah so as to justify what they are doing, and Allah guides whomever He will to the straight path. We ask Allah to guide us and keep us safe and sound.

Majmoo‘ Fataawa ash-Shaykh Ibn ‘Uthaymeen (12/question no. 223)

 

Shaykh ‘Abd al-‘Azeez ibn Baaz (may Allah have mercy on him) said: With regard to the words of the Prophet (blessings and peace of Allah be upon him) to Abu Bakr as-Siddeeq (may Allah be pleased with him), when he said: O Messenger of Allah, my izaar slips unless I pay attention to it, and he (blessings and peace of Allah be upon him) said to him: “You are not one of those who do that out of pride”, what the Prophet (blessings and peace of Allah be upon him) meant is that the one who pays attention to his garment if it slips, and pulls it up, is not regarded as being one of those who let the garment drag out of pride, because he did not let it hang low deliberately. Rather it may slip, so he pulls it up and pays attention to it. Undoubtedly such a person is excused. As for the one who deliberately lets it drag, whether it is a (man’s) abayah or pants or an izaar (waist wrapper) or a thobe, he is included in this warning and he is not excused for letting his garment come below the ankles, because the saheeh hadeeths that forbid isbaal include him in their meanings. What every Muslim should do is guard against isbaal and fear Allah with regard to that; he should not let his garment hang below his ankles, following this saheeh hadeeth and seeking to avoid the wrath and punishment of Allah. And Allah is the source of strength. Majmoo‘ Fataawa ash-Shaykh Ibn Baaz, 6/383

 

With regard to their saying that the warning only applies to the one who lets his garment hang below to the ankles out of pride, it does not seem that it is correct, because there is a warning against merely letting the garment come below the ankles, and there is another warning against letting the izaar drag out of pride. It is not possible to interpret the general report in terms of the specific report in this case because there are two different actions with two different punishments, and those whom the Prophet (blessings and peace of Allah be upon him) rebuked were not people of arrogance and pride.

 

Al-Haafiz Ibn Hajar (may Allah have mercy on him) said:

In these hadeeths we see that letting the garment come below the ankles out of pride is a major sin; as for letting the garment come below the ankles for a reason other than pride, the apparent meaning of the hadeeths is that it is also haraam. Fath al-Baari, 10/263

 

Ibn al-‘Arabi al-Maaliki (may Allah have mercy on him) said:

It is not permissible for a man to let his garment come past his ankle and say, “I am not doing that out of pride,” because the prohibition on that was clearly stated (in the hadeeth) and the reason for it was stated. So he cannot say, “I am not among those to whom the hadeeth refers because the reason for the prohibition does not apply to me,” because this is going against sharee‘ah and it is a claim that cannot be accepted. Rather because of his pride he is making his garment and izaar long, so he is definitely lying in his claim. ‘Aaridat al-Ahwadhi, 7/238

 

This was quoted, with some slight differences in wording, by Ibn Hajar (may Allah have mercy on him), who commented on it by saying:

The point is that isbaal implies letting the garment drag, and letting the garment drag implies pride, even if the one who is wearing it did not intend it as such. This is supported by the report narrated by Ahmad ibn Munayyi‘ via another isnaad from Ibn ‘Umar in the hadeeth which he attributed to the Prophet (blessings and peace of Allah be upon him): “Beware of letting the izaar drag, for letting the izaar drag is a sign of pride.” Fath al-Baari, 10/264

 

As-San‘aani (may Allah have mercy on him) said:

The hadeeths indicate that whatever is below the ankles is in the Fire, which signals that it is haraam; they also indicate that the one who lets his izaar drag out of pride, Allah will not look at him, which also signals that it is haraam and that the punishment for pride is a specific punishment, which is that Allah will not look at him. This demonstrates that the view that it is not haraam unless it is done out of pride is not valid. Isteefa’ al-Aqwaal fi Tahreem al-Isbaal ‘ala ar-Rijaal, p. 26

 

The view that it is haraam is the view favoured by most of our contemporary scholars, such as Shaykh Ibn Baaz, Shaykh Ibn ‘Uthaymeen, Shaykh Ibn Jibreen, Shaykh Saalih al-Fawzaan, the scholars of the Standing Committee for Issuing Fatwas and others.

 

 

The Beard

Shaving the beard is haraam because of the saheeh ahaadeeth that clearly state this, and because of the general application of texts that forbid resembling the kuffaar.

The Sunnah of the Messenger of Allaah (peace and blessings of Allaah be upon him) indicates that it is obligatory to let the beard grow and that it is haraam to shave it or cut it. It was narrated in al-Saheehayn that the Prophet (peace and blessings of Allaah be upon him) said: “Cut the moustache and let the beard grow; be different from the mushrikeen.” (al-Bukhaari, al-Libaas, 5442; Muslim, al-Tahaarah, 382)

 

Al-Bukhaari, Muslim and others narrated that ‘Abd-Allaah ibn ‘Umar (may Allaah be pleased with him) said: the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Trim the moustache and leave the beard.” Narrated by al-Bukhaari, 5443; Muslim, 600.

According to another report: ‘Be different from the mushrikeen: cut the moustache and let the beard grow.” Narrated by Muslim, 602.

 

And Muslim (383) narrated that Abu Hurayrah (may Allaah be pleased with him) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Trim the moustache and let the beard grow; be different from the Magians (Zoroastrians).”

 

Shaykh Muhammad al-‘Uthaymeen (may Allaah have mercy on him) said: Cutting anything from the beard goes against the command of the Prophet (peace and blessings of Allaah be upon him) who said: “Leave the beard alone”, “Let the beard grow,” etc. Whoever wants to follow the command of the Prophet (peace and blessings of Allaah be upon him) and follow his teaching should not remove anything from his beard at all, because the teaching of the Prophet (peace and blessings of Allaah be upon him) is that nothing should be removed from the beard. This was also the way of the Prophets before him. Fataawa Ibn ‘Uthaymeen, 11/126.

 

Some of the scholars are of the view that it is permissible to remove anything more than a “handful” of the beard [the hair of the beard that comes beneath the hand if the beard is seized in the hand], basing that on the action of Ibn ‘Umar (may Allaah be pleased with him). Al-Bukhaari (5892) narrated: When Ibn ‘Umar did Hajj or ‘Umrah he would take hold of his beard and would trim any excess.

 

Shaykh Ibn Baaz said: Whoever quotes the action of Ibn ‘Umar (may Allaah be pleased with him) to show that he used to cut whatever of his beard was longer than the “handful” during Hajj cannot use this as evidence, because this is ijtihaad on the part of Ibn ‘Umar (may Allaah be pleased with him), and proof is to be found in reports (from the Prophet (peace and blessings of Allaah be upon him)), not from ijtihaad. The scholars (may Allaah have mercy on them) clearly stated that the reports from the Sahaabah and those who came after them that are proven to be sound are what constitute evidence and proof, and they take precedence over any opinion if it goes against the Sunnah.

Fataawa wa Maqaalaat al-Shaykh Ibn Baaz, 8/370.

 

 

One of these reports is the hadeeth of Ibn ‘Umar who said that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Be different from the mushrikeen: let your beards grow and trim your moustaches.” According to another report: “Trim your moustaches and let your beards grow.” There are other hadeeth which convey the same meaning, which is to leave the beard as it is and let it grow long, without shaving, plucking or cutting any part of it. Ibn Hazm reported that there was scholarly consensus that it is an obligation (fard) to trim the moustache and let the beard grow. He quoted a number of ahaadeeth as evidence, including the hadeeth of Ibn ‘Umar (may Allaah be pleased with him) quoted above, and the hadeeth of Zayd ibn Arqam in which the Prophet (peace and blessings of Allaah be upon him) said: “Whoever does not remove any of his moustache is not one of us.” (Classed as saheeh by al-Tirmidhi). Ibn Hazm said in al-Furoo’: “This is the way of our colleagues [i.e., the Hanbalis].”

 

Is it haraam (to shave it)?

Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) said: “The Qur’aan, Sunnah and ijmaa’ (scholarly consensus) all indicate that we must differ from the kuffaar in all aspects and not imitate them, because imitating them on the outside will make us imitate them in their bad deeds and habits, and even in beliefs, which will result in befriending them in our hearts, just as loving them in our hearts will lead to imitating them on the outside. Al-Tirmidhi reported that the Messenger of Allaah (peace and blessings of Allaah be upon him) said, “He is not one of us who imitates people other than us. Do not imitate the Jews and Christians.” According to another version: “Whoever imitates a people is one of them.” (Reported by Imaam Ahmad) ‘Umar ibn al-Khattaab rejected the testimony of the person who plucked his beard. Imaam Ibn ‘Abd al-Barr said in al-Tamheed: “It is forbidden to shave the beard, and no one does this except men who are effeminate” i.e., those who imitate women. The Prophet (peace and blessings of Allaah be upon him) had a thick beard (reported by Muslim from Jaabir). It is not permitted to remove any part of the beard because of the general meaning of the texts which forbid doing so.

 

Wearing of a ring

The Muslim men are not allowed to beautify themselves like the women, by way of imitating women. It is not allowed to wear mendhi, jewellery, ear rings, knecklace etc that are specific for women. But the wearing of a ring on the little finger, right hand preferable, but can be worn sometimes on the left hand. Rasool sallal lahu alaihi wa sallam used to wear a ring with the seal to stamp letters and also other times he used wear a ring with like a pearl.

 

Praise be to Allah

Firstly:

The fuqaha’ (may Allah have mercy on them) differed as to where the ring is to be worn –on the right hand or the left hand? And there are two views:

The first view is that it is to be worn on the left hand. This is the view of the Hanafis, Maalikis and Hanbalis.

 

It says in Radd al-Muhtaar (5/230), which is a Hanafi book:

“On the left hand” – it should be worn on the little finger, not any of the others, and not on the right hand. What may be understood from al-Qahstaani in al-Muheet is that it is permissible to wear it on the right hand, but that is the custom of the Raafidis. End quote.

 

It says in Haashiyat al-‘Adwi ‘ala Kafaayat at-Taalib (2/360), which is a Maaliki book:

The favoured view of the majority, including Maalik, is that the ring is to be worn on the left hand; this is what is recommended. Maalik used to wear it on his left hand. End quote.

 

Abu’l-Waleed al-Baaji (may Allah have mercy on him) said:

Ahl as-Sunnah are unanimously agreed that rings are to be worn on the left hand. This is the view of Maalik. It is makrooh to wear a ring on the right hand. He said: One eats and drinks and does other things with the right hand, so how can he pick up the ring with his left hand then put it on his right hand? End quote.

Al-Muntaqa Sharh al-Muwatta’ (7/256)

 

It says in Kashshaaf al-Qinaa‘ (2/236), which is a Hanbali book:

Wearing the ring on the little finger of the left hand is better than wearing it on the little finger of the right hand. This was stated in the report of Saalih and al-Fadl, and it is more soundly proven. He regarded as da‘eef the report of al-Athram and others about wearing the ring on the right hand.

 

Ad-Daaraqutni and others said: What is narrated is that the Prophet (blessings and peace of Allah be upon him) used to wear his ring on his left hand. End quote.

They quoted a number of things as evidence for that:

  1. It was narrated that Anas (may Allah be pleased with him) said: The ring of the Prophet (blessings and peace of Allah be upon him) was worn on this – and his pointed to the little finger on his left hand. Narrated by Muslim (2095).
  2. The action of most of the Sahaabah. It was narrated by Ibn Abi Shaybah in his Musannaf (6/68) with his isnaads from Abu Bakr, ‘Umar, ‘Uthmaan, al-Hasan, al-Husayn, Ibn ‘Umar, al-Qaasim, Saalim, and others among the salaf, that they used to wear their rings on their left hands.
  3. Wearing it on the left hand is easier for one who wants to pick it up with his right hand in order to make a seal with it. Most rings were worn for the purpose of making a seal, so wearing the ring on the left hand is more appropriate for this purpose.
  4. Wearing it on the right hand is the way of the Raafidis, and what is recommended is to differ from the followers of innovation.

The second view is that it is to be worn on the right hand. This is the view of the Shaafa‘is.

 

Imam an-Nawawi (may Allah have mercy on him) said:

The correct and well-known view is that wearing it on the right hand is preferable, because it is an adornment, and the right hand is more noble (and more deserving of adornment). End quote.

Al-Majmoo‘ (4/462)

 

They quoted a number of things as evidence for that:

  1. It was narrated from Naafi‘ that ‘Abdullah told him that the Prophet (blessings and peace of Allah be upon him) acquired a ring of gold and he put it with the stone turned towards his palm when he wore it. Then the people acquired rings of gold, so he ascended the minbar and praised and glorified Allah, then he said: “I acquired it, but I will not wear it (any more).” Then he threw it away, and the people threw their rings away. Juwayriyah said: I think he wore it on his right hand. Narrated by al-Bukhaari (5876). In a report narrated also by Muslim (2091), it states clearly that he wore it on his right hand.

 

  1. It was narrated from Anas ibn Maalik (may Allah be pleased with him) that the Messenger of Allah (blessings and peace of Allah be upon him) wore a ring of silver on his right hand, in which there was an Abyssinian stone, and he used to put the stone facing towards his palm. Narrated by Muslim (2094).
  2. It was narrated that ‘Abdullah ibn Ja ‘far (may Allah be pleased with him) said: The Messenger of Allah (blessings and peace of Allah be upon him) used to wear his ring on his right hand. Narrated by Ahmad in al-Musnad (3/265); classed as hasan by the commentators in the edition published by Mu’sasat ar-Risaalah. Imam al-Bukhaari said concerning it: This is the soundest report that has been narrated from the Prophet (blessings and peace of Allah be upon him) concerning this matter. End quote from Sunan at-Tirmidhi (no. 1744)

 

  1. At-Tirmidhi said: Concerning this matter there are reports from ‘Ali, Jaabir, ‘Abdullah ibn Ja‘far, Ibn ‘Abbaas, ‘Aa’ishah and Anas. The hadith of Ibn ‘Umar is a hasan saheeh hadith. End quote.

 

  1. They also quoted as evidence the proven report from the Prophet (blessings and peace of Allah be upon him) that he liked to start on the right when putting on his shoes, combing his hair, purifying himself, and in all his affairs. Narrated by al-Bukhaari (168). Wearing a ring comes under the heading of adornment, in which it is mustahabb to start on the right.

 

They responded to the evidence given for the first view by noting that the hadiths which state that the Prophet (blessings and peace of Allah be upon him) wore his ring on his right hand are more sound and more numerous, so they should be given precedence over others.

 

Ibn Hajar al-Haytami (may Allah have mercy on him) said:

Wearing it on the right hand is preferable because there are more hadiths that speak of that. End quote.

Tuhfat al-Muhtaaj (3/276)

 

Imam an-Nawawi (may Allah have mercy on him) responded to their giving as evidence the fact that wearing it on the right hand is one of the customs of the Raafidis by saying: In most countries this is not one of their customs; even if it were one of their customs, I would not give up wearing it on the right hand. How can a Sunnah be abandoned just because a group of innovators do it? End quote.

Al-Majmoo‘ (4/462)

 

With regard to the majority quoting as evidence the fact that some of the Sahaabah wore their rings on their left hands, the response is that it has been narrated from other Sahaabah that they wore their rings on their right hands, as was narrated by Ibn Abi Shaybah in al-Musannaf (6/65) from Ibn ‘Abbaas, Ja‘far ibn Muhammad, and ‘Abdullah ibn Ja‘far. In fact, al-Haafiz Ibn Hajar (may Allah have mercy on him) said:

 

It was narrated from Abu Bakr and ‘Umar, and a large number of the Sahaabah and the Taabi‘een after them, among the people of Madinah and others, that they wore their rings on their right hands. End quote. Fath al-Baari (10/372)

Some of the scholars are of the view that it is prescribed to do both: to wear rings on the right hand and on the left, so as to follow all the hadiths that have been narrated.

 

Ibn al-Qayyim (may Allah have mercy on him) said:

The hadiths differ as to whether (the Prophet (blessings and peace of Allah be upon him)) wore his ring on his right hand or on his left hand. The isnaads of all of them are saheeh. End quote.

Zaad al-Ma‘aad (1/139)

 

Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) said:

The correct view is that it is Sunnah to wear rings on both the right hand and the left. End quote.

Ash-Sharh al-Mumti‘ (6/110)

 

Secondly:

With regard to defining on which finger it is mustahabb to wear one’s ring, it is the little finger, as was narrated in the Prophetic Sunnah.

It was narrated that Anas (may Allah be pleased with him) said:

The Prophet (blessings and peace of Allah be upon him) acquired a ring, and said: “We have acquired a ring, and we have engraved something on it, but no one else should engrave anything on his ring.” He (Anas) said: I remember seeing it gleaming on his little finger.

 

Narrated by al-Bukhaari (5874). He included it in a chapter entitled: Chapter on wearing the ring on the little finger.

In fact it was narrated that it is not allowed to wear it on the middle finger or forefinger, as in the hadith of ‘Ali ibn Abi Taalib (may Allah have mercy on him) who said: The Messenger of Allah (blessings and peace of Allah be upon him) forbade us to wear rings on these two fingers – and he pointed to the middle finger and the one next to it. Narrated by Muslim (2078)

And Allah knows best.

 

https://islamqa.info/en/answers/139540/on-which-finger-did-the-messenger-of-allah-blessings-and-peace-of-allah-be-upon-him-wear-his-ring

 

 

 

Mens hair

Question

I have a question does a muslim man have to cut his hair a specific way for example does all his hair have to be one lentgh?

 

Answer

Praise be to Allaah.

Shaykh Muhammad ibn Ibraaheem was asked about that and he said:

With regard to hair, the Prophet’s guidance is either to leave it all alone or to remove all of it. He did not shave part of it and leave part of it.

What some Muslims do, which is to shave part of the head and leave part, is the qaza’ (tuft) which was forbidden by the Prophet (peace and blessings of Allaah be upon him). This may take several forms:

1-Shaving some parts of the head and leaving others

 

2-Shaving the sides of the head and leaving the middle

 

3-Shaving the middle and leaving the sides

 

4-Shaving the front and leaving the back

 

5-Shaving the back and leaving the front

 

6-Shaving one side and leaving the other

 

The fact that these types are haraam is indicated by the report in al-Saheehayn from Ibn ‘Umar (may Allaah be pleased with him) who said, “The Messenger of Allaah (peace and blessings of Allaah be upon him) forbade qaza’, i.e., shaving parts of a boy’s hair and leaving other parts.” And it was narrated from him (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) saw a boy who had some of his hair shaved and some left; he forbade them from doing that and said: “Shave it all or leave it all.” And it was narrated from ‘Umar (may Allaah be pleased with him) in a marfoo’ report (i.e., attributed to the Prophet (peace and blessings of Allaah be upon him)): “Shaving the back of the head, unless it is for the purpose of cupping, is the act of the Magians.” In Sunan Abi Dawood it is narrated that Anas ibn Maalik (may Allah be pleased with him) saw a boy with his head shaved, leaving two braids or long locks, and he said, “Shave these or cut them, for this is the style of the Jews.” Al-Marwadhi said, “I asked Abu ‘Abd-Allaah (i.e., Ahmad ibn Hanbal) about shaving the back of the head, and he said, “That is what the Magians do, and whoever imitates a people is one of them.”

https://islamqa.info/en/answers/10516/how-should-a-mans-hair-be-cut

 

Covering the head

It was and still is a custom of the Arabs to cover their head due to the weather condition, being too hot, sunny or desert storm. Also to meet guests covering the head. But it is not a Sunnah of Ibadah, but a Sunnah of Custom. The Arabs today wear what is called the Imama, the Asians wear tupi etc. So if it is a custom in a land to wear, then one should wear it. And even if they do not wear it, there is no problem in that. It is not fardh for men cover ones head in Salah, there is no evidence for this nor a requirement and condition of Salah.

Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) said: It was narrated that Ibn ‘Umar said to his freed slave Naafi’: “Do you go and meet people bareheaded?” He said: “No.” He said: “Allaah has more right that you should be modest before Him.”

This indicates that it is better to cover the head, but if we apply the words of Allaah – (interpretation of the meaning): “O Children of Adam! Take your adornment (by wearing your clean clothes) while praying” [al-A’raaf 7:31] – to this issue, we will see that covering the head is better among people who regard covering the head as a kind of adornment. But if we are among people who do not regard that as a kind of adornment, we do not say that covering it is better or that leaving it bare is better.

It is proven that the Prophet (peace and blessings of Allaah be upon him) used to pray in a turban, and the turban is a head covering. End quote. Al-Sharh al-Mumti’, 2/166

 

 

 

Colouring the hair

 

Question

Is it permissible for a man to dye his hair red or yellow? What are the colours that are not allowed? With regard to young men whose hair has not turned grey, is it permissible for them to do this for the purpose of adornment only? What if a young man has the intention of following the example of the Prophet (peace and blessings of Allaah be upon him) in dyeing his hair even though there is no grey hair? Will he be rewarded for that?.

 

Answer

Praise be to Allaah.

Firstly:

It is permissible to dye the hair any colour apart from black, and there is no differentiation in this regard between old men and young men. There is nothing wrong with dyeing the hair before grey hairs appear. It says in Fataawa al-Lajnah al-Daa’imah (5/168):

Question: I saw some people using something to change the colour of their hair, making it black or red, and I saw them using something else to make curly hair straight. Is it permissible to do any of these things? Is the ruling the same for young men and old men?

Answer: Praise be to Allaah and blessings and peace be upon His Messenger and his family and companions. There is nothing wrong with changing the hair colour to anything except black, or using something to straighten curly hair, and the ruling is the same for old men and young men, so long as harmful substances are avoided and the material used is pure and permissible. But changing the hair to pure black is not permitted, for men or for women, because the Prophet (peace and blessings of Allaah be upon him) said: “Change this grey hair, but avoid black.”

And Allaah is the Source of strength. May Allaah send blessings and peace upon our Prophet Muhammad and his family and companions. End quote.

The hadeeth quoted was narrated by Muslim, 2102.

Another thing which indicates that it is not allowed to dye the hair black is the hadeeth narrated by Abu Dawood (4212) from Ibn ‘Abbaas who said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “There will be people at the end of time who will dye their hair black like the crops of birds; they will never smell the fragrance of Paradise.” This hadeeth was classed as saheeh by al-Albaani in Saheeh Abi Dawood.

The fact that it is permissible to dye the hair red and yellow was narrated by Abu Dawood (4211) from Ibn ‘Abbaas who said: A man who had dyed his hair with henna passed by the Prophet (peace and blessings of Allaah be upon him) and he said: “How handsome this is.” Then another who had dyed his hair with henna and katam passed by and he said, “This is more handsome.” Then another who had dyed his hair yellow passed by and he said: “This one is more handsome than all the others.” The comments in this hadeeth had to do with changing grey hairs to another colour, not to dyeing the hair in all cases even if it is not grey.

Al-Albaani said concerning this hadeeth in Mishkaat al-Masaabeeh: it is jayyid (good).

 

Secondly:

We should also note the general principle with regard to matters of adornment and beautification, which is that it is not allowed to do anything that involves forbidden kinds of imitation, such as imitation of the kuffaar or of immoral people, which is haraam because the Prophet (peace and blessings of Allaah be upon him) said: “Whoever imitates a people is one of them.” Narrated by Abu Dawood, 4031; classed as saheeh by al-Albaani.

Hence before ruling that a particular kind of dye that is asked about is permissible, we must make sure that it is not an imitation of the kuffaar or immoral people, or one of the singers or actors whom young people regard as examples to be followed.

It is also not allowed to dye the hair in a manner that is regarded as effeminate or an imitation of women, because the Prophet (peace and blessings of Allaah be upon him) forbade such imitation and cursed those who do it. (Al-Bukhaari, 5435).

 

Thirdly:

With regard to the Prophet (peace and blessings of Allaah be upon him) dyeing his hair, there is some difference of opinion as to whether he dyed his hair or not. Ibn al-Qayyim (may Allaah have mercy on him) said: The Sahaabah differed as to whether he dyed his hair. Anas said: He did not dye his hair. Abu Hurayrah said: he did dye his hair. Hammaad ibn Salamah narrated from Humayd that Anas said: I saw the hair of the Messenger of Allaah (peace and blessings of Allaah be upon him) dyed. Hammaad said: And ‘Abd-Allaah ibn Muhammad ibn ‘Aqeel told me: I saw a few hairs of the Messenger of Allaah (peace and blessings of Allaah be upon him) in the possession of Anas ibn Maalik that were dyed.

 

A group (of scholars) said that the Messenger of Allaah (peace and blessings of Allaah be upon him) used to use a great deal of perfume, and his hair had become red from that, so people though that he had dyed it but he had not. Abu Rithmah said: I came to the Messenger of Allaah (peace and blessings of Allaah be upon him) with a son of mine, and he said: “Is this your son?” I said, “Yes, I bear witness to that.” He said: “He is not responsible for your sins and you are not responsible for his sins.” He said: And I saw grey hair that had been dyed red. Al-Tirmidhi said: This is the best and clearest report that has been narrated concerning this, because the saheeh reports state that the Prophet did not turn grey. Hammaad ibn Salamah narrated from Sammaak ibn Harb that it was said to Jaabir ibn Samurah: “Was there any grey hair on the head of the Prophet?” He said: “There was no grey hair on his head except a few hairs at the parting, and when he put on perfume, its colour covered them.”

From Zaad al-Ma’aad, 1/169

 

Fourthly:

With regard to thinking of following the example of the Prophet (peace and blessings of Allaah be upon him) in dyeing the hair when there is no grey hair, I know that there is a strong difference of opinion as to whether the Prophet (peace and blessings of Allaah be upon him) did in fact dye his hair or not.

Moreover, dyeing the hair as enjoined in the Sunnah is not something that is done for its own sake, rather it is done to change grey hair, and to be different from the Jews and Christians, because the Prophet (peace and blessings of Allaah be upon him) said: “Change grey hairs and do not be like the Jews.” Narrated by al-Nasaa’i, 4986; al-Tirmidhi, 1674.

It was narrated by Muslim (3924) that when the Prophet (peace and blessings of Allaah be upon him) saw grey hair on the head of Abu Bakr’s father, he said: “Change this with something.” According to al-Bukhaari (5448) he said: “The Jews do not dye their hair, so be different from them.”

Based on this, dyeing the hair when there is no grey hair is not Sunnah and is not regarded as following the Prophet’s example, because there is no reason to do that, and it does not serve the same shar’i interests as are achieved by dyeing grey hair.

The most that we can say is that it is permissible so long as it does not involve imitating the kuffaar or cause any harm to one’s health, in which case it is haraam. And Allaah knows best.

https://islamqa.info/en/answers/45191/ruling-on-dyeing-the-hair-red-and-yellow

 

Perfuming oneself

In this world, women and perfume have been made dear to me, and my comfort has been provided in prayer. (An-Nasa’i)

Anyone who takes a bath on Friday and cleans himself as much as he can and puts oil (on his hair) or scents himself; and then proceeds for the prayer … all his sins in between the present and the last Friday will be forgiven. (Al-Bukhari)

It’s a good custom to perfume oneself whenever, especially on Friday and functions

 

 

 

 

Sorry, comments are closed for this post.

Translate »