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Chapter
29:
Toilet (Hadith -- The
Traditions):
(Note:
The superscript-numbers [e.g., intention2]
that
appear in the text [in
pink]
refer to the numbers of the explanatory footnotes that
appear at the end of each Hadith
[Tradition].)
1The
Prophet, peace and blessings of Allah be on him,
said:
"Eat and drink and wear
clothes and be charitable, not being extravagant or
self-conceited."1
(B. 77 : 1.)
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1
Those who wear long garments, or trail the train of
the garment, in order to looked at or for vanity
are censured (B. 77 : 4, 5), but the mere wearing
of a long garment is not forbidden (B. 77 :
2).
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2
Miswar said,
I took up a heavy stone, and whilst I was going along (with
it), my garment fell down. So the Messenger of Allah, peace
and blessings of Allah be on him, said to me :
"Don thy garment, and you
should not walk naked."2
(AD. 30 : 2.)
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2
The parts of the body which must be covered are
called the `aurah, which is thus defined : The
part or parts of the body which it is indecent to
expose; in a man what is between the navel and the
knee, and in a free woman all the person except the
face and the hands as far as the wrist"
(LL).
To be naked even in private
(except in case of necessity) is forbidden, as the
Holy Prophet is reported to have said in answer to
such a question : "Allah has a greater right than
men that one should be ashamed of Him" (AD. 30 :
2).
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3
Abu `Uthman reported,
A letter from `Umar came to us that the Messenger of Allah,
peace and blessings of Allah be on him, forbade us (wearing
of) silk except this much, and he pointed with his two
fingers that are next to the thumb. He said, According to
our knowledge, he meant a`lam.3
(B. 77 : 25.)
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3
A`lam is the plural of `alam which
means an impression or a trace, and
the a`lam of a garment is the
ornamental or variegated border
thereof (LL). The wearing of silk is prohibited for
men, except for special reasons, but not for women,
because men must be accustomed to lead a hard life.
The wearing of khazz (a cloth woven of wool
and silk) is allowed (Ah. iv, 233.)
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4
Anas said,
The Prophet, peace and blessings of Allah be on him, allowed
the wearing of silk to Zubair and `Abd al-Rahman on account
of itching. (B. 77 :
29.)
5
Anas reported,
He saw Umm Kulthum, daughter of the Messenger of Allah,
peace and blessings of Allah be on him, wearing striped
garment of silk. (B. 77 : 30.)
6
`Uqbah ibn `Amir said,
A tunic of silk4
was presented to the Prophet, peace and blessings of Allah
be on him, and he wore it, and said his prayers while
wearing it; then he pulled it off, doffing it severely, like
one hating it, and said :
"This is not fit for the
righteous."5
(B. 8 : 16.)
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4
Farruj is a garment of the kind called
qaba' (a kind of tunic), having a slit in
its hinder part (LL).
5
Only the righteous among males are meant, as women
are allowed to wear silk, as the above hadith
shows.
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7
Abu Hurairah reported on the authority of the Prophet,
peace and blessings of Allah be on him,
That he forbade the wearing of a gold ring. (B. 77 :
45.)
8
Anas said,
When the Prophet, peace and blessings of Allah be on him,
intended to write to the Romans, it was said to him that
they would not read his letter if it did not bear a seal. So
he ordered a ring of silver to be made and its impress was
Muhammad the Messenger of Allah.6
(B. 77 : 52.)
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6
The Holy Prophet had a ring made for him when
letters were written to the neighbouring potentates
in the year 6 A.H., and upon the signet of it were
engraved the words Muhammad Rasul Allah.
These three words were written as another hadith
shows, in three lines, Allah being at the top,
Rasul in the middle and Muhammad at the
bottom.
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9
Ibn `Abbas said,
I bear witness regarding the Prophet, peace and blessings of
Allah be on him, that the Prophet, peace and blessings of
Allah be on him, went out and Bilal was with him, and he
thought that he had not made the women hear; so he exhorted
them and ordered them to give in charity, and the women
began to throw (their) earrings and rings, and Bilal
gathered them in a side of his garment. (B.
3 : 32.)
10
Umm Salamah said,
I used to wear ornaments of god, so I said, "Is it hoarding
up, O Messenger of Allah? He said:
"What reaches the limit of
zakat, and zakat is paid therefrom, it is not hoarding
up."7
(AD. 9 : 3.)
|
7
These hadith show that ornaments of all kinds are
allowed for women, Umm Salamah was the Holy
Prophet's wife.
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11
Abu Hurairah reported,
Five things are according to nature : Circumcision, and the
removal of superfluous hair,8
and the removal of hair in the armpit, and the paring of
nails, and the clipping of the moustache. (B. 77 :
63.)
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8
Superfluous hair below the navel is meant,
Istihdad means shaving with a
razor.
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12
Ibn `Umar reported,
The Prophet, peace and blessings of Allah be on him, said :
"Oppose the polytheists --
leave the beard to grow abundant and clip the
moustaches."9
And when Ibn `Umar performed the
pilgrimage or the `umrah, he used to grasp his beard
with his hand; what exceeded, he had it cut off. (B. 77 :
64.)
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9
It shows that the polytheists generally shaved the
beard.
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13
Ibn `Abbas reported,
The Messenger of Allah, peace and blessings of Allah be on
him, used to let down his hair (on his forehead), the
polytheists combing their hair into two parts throwing them
on the two sides, while the followers of the Book used to
let down their hair (on their foreheads). The Messenger of
Allah, peace and blessings of Allah be on him, preferred
agreement with the followers of the Book in matters in which
he was not ordered (to follow) a particular course. Then
(afterwards) the Messenger of Allah, peace and blessings of
Allah be on him, combed his hair into two
parts.10
(B. 61 : 23.)
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10
This hadith shows that the Holy Prophet wore his
hair in different ways at different times, and he
never forbade a particular way of wearing one's
hair. Sadl (or the Christian way of wearing
one's hair) was leaving a lock of hair on the
forehead, while farq (or the Arab way) was
letting down of the hair on the two sides with a
line between them. The Holy Prophet did it in both
ways at different times. Another hadith speaks of
the dhawa'ib (tuft of hair on the forehead)
of Ibn `Abbas (B. 77 : 71.)
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14
`A'ishah said,
I used to comb the hair of the Messenger of Allah, peace and
blessings of Allah be on him. (B.
6 : 2.)
15
`A'ishah reported,
It was pleasing to the Prophet, peace and blessings of Allah
be on him, to begin on the right side, so far as he was
able, in his combing (of the hair) and in his ablutions.
11
(B. 77 : 77.)
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11
These hadith show that the Holy Prophet was careful
about his toilet.
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16
`A'ishah said,
I used to perfume the Prophet, peace and blessings of Allah
be on him, with the best fragrant substance which he could
find, so much so that I could discern the brightness of the
fragrance in his head and in his beard. (B. 77 :
74.)
17
Busr ibn Sa`id related,
Zaid ibn Khalid spoke to him, while with Busr ibn Sa`id was
`Ubaid Allah, that Abu Talhah related to him that the
Prophet, peace and blessings of Allah be on him, said :
"Angels do not enter a house
in which is an image."12
Busr said, After this Zaid ibn Khalid
fell ill and we paid a visit to him, and when we were in his
house we saw a curtain on which were pictures. So I said to
`Ubaid Allah, Did he not relate to us about pictures? He
said, He had said, Except figures on a cloth; didst thou not
hear him? I said, No. He said, Yea! He mentioned this. (B.
59 : 7.)
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12
Surah means an image or a
picture. According to another version (B. 59
: 7), the Holy Prophet is reported to have said
that "Angels do not enter a house in which is a dog
or a surah." But the Holy Qur'an allows the
keeping of dogs for hunting (5 : 4), and so does
Hadith (H. xxviii : 8); and the keeping of
watch-dogs is also allowed. Similarly, the Holy
Qur'an speaks of tamathil (images) being
made for Solomon, and it would not be right to say
that angels did not on this account come into the
house of Solomon, a prophet of God. The hadith,
therefore, which speaks of angels not visiting a
place where images (or pictures) and dogs are to be
found cannot be accepted in a literal sense. It is
for this reason that an authority like Raghib
interprets the word bait (house) occurring
in this hadith as meaning the heart, the
significance being that the man in whose heart
images or idols have a place, and who bows before
them, does not receive the angels of Divine mercy.
The concluding words of this hadith, making an
exception in favour of raqm fi-l-thaub
(figures on a cloth) -- and the same would be the
case with regard to figures on paper -- confirm the
conclusion arrived at above. What is forbidden is
the keeping of images or pictures for paying them
Divine honours.
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18
`Abd Allah ibn `Umar reported,
The Messenger of Allah, peace and blessings of Allah be on
him, said :
"Those who make these images (suwar)
will be punished on the day of resurrection; it will be said
to them, Put life into what you made."13
(B. 77 : 89.)
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13
As made clear in the previous note, only such
people could be threatened with punishment as made
images for worship.
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19
`A'ishah reported,
The Prophet, peace and blessings of Allah be on him, did not
leave in his house anything on which were figures but he
broke it.14
(B. 77 : 90.)
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14
It may be due simply to his love for simplicity and
hatred for decorations. This is made clear in the
next hadith which states that the Holy Prophet
disliked a figured curtain on the door of his
daughter Fatimah, and asked her to send the same to
people who stood in need of it. It did not mean
that he prohibited the use of decorated or figured
cloth; otherwise he would not have sent the same to
others. Perhaps he only wanted his daughters to
live a simple life like himself.
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20
Ibn `Umar said,
The Prophet, peace and blessings of Allah be on him, came to
the house of Fatimah but did not enter it. When `Ali came,
she mentioned it to him. He spoke about it to the Prophet,
peace and blessings of Allah be on him, and he (the Prophet)
said :
"I saw on her door a figured
curtain."
And he said :
"I have nothing to do with
(decorations of) this world."
So `Ali came to her and mentioned this
to her. She said, Let him command me about it as he likes.
He (the Prophet) said:
"Send it to such and such
people; they are in need." (B. 51 : 27.)
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