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عدد المساهمات : 18649
تاريخ التسجيل : 23/12/2010
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 |  موضوع: استخدام اللباس ملابس بيضاء، لأنهم أفضل؛ واستخدامها لتكفين الموتى، الخ Use Dress white clothes , because they are the best; and use them for shrouding dead , etc رياض الصالحين مترجما للإنجليزية كتاب اللباس  الثلاثاء أغسطس 02, 2016 1:01 am | |
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3- كتاب اللباس
Book Three: The Book of Dress
117 - باب استحباب الثوب الأبيض وجواز الأحمر والأخضر والأصفر والأسود وجوازه من قطن وكتان وشعر وصوف وغيرها إلا الحرير
Chapter 117
Excellence of wearing white clothes and the permissibility of wearing red, green, yellow and black clothes made from Cotton, Linen but not Silk
قال الله تعالى ( الأعراف 26 ) : { يا بني آدم قد أنزلنا عليكم لباسا يواري سوآتكم وريشا ولباس التقوى ذلك خير }
وقال تعالى ( النحل 81 ) : { وجعل لكم سرابيل تقيكم الحر وسرابيل تقيكم بأسكم }
Allah, the Exalted, says:
"O Children of ¢dam! We have bestowed raiment upon you to cover yourselves (screen your private parts) and as an adornment, and the raiment of righteousness, that is better.) (7:26)
"And (Allah) has made for you garments to protect you from the heat (and cold), and coats of mail to protect you from your (mutual) violence.) (16:81)
779 - وعن ابن عباس رضي الله عنهما أن رسول الله صلى الله عليه و سلم قال : [ البسوا من ثيابكم البياض فإنها من خير ثيابكم وكفنوا فيها موتاكم ] رواه أبو داود والترمذي وقال حديث حسن صحيح
779. Ibn `Abbas (May Allah be pleased with them) reported: I heard Messenger of Allah (PBUH) saying, "Put on white clothes because they are the best; and use them for shrouding your dead.)
[At-Tirmidhi and Abu Dawud].
780 - وعن سمرة رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [ البسوا البياض فإنها أطهر وأطيب وكفنوا فيها موتاكم ] رواه النسائي والحاكم وقال حديث صحيح
780. Samurah (May Allah be pleased with him) reported: Messenger of Allah (PBUH) said, 'Wear white clothes because they are the purest and they are closest to modesty; and shroud the dead in it.)
[An-Nasa'i and Al-Hakim].
Commentary: Both these Ahadith tell us that white clothes are fine and likeable and are especially recommended on Fridays and on all other occasions except on `Eid days where new clothes, if any, are recommended. The purity and beauty of this colour befits the dignity and honour of man.
781 - وعن البراء رضي الله عنه قال : كان رسول الله صلى الله عليه و سلم مربوعا ولقد رأيته في حلة حمراء ما رأيت شيئا قط أحسن منه . متفق عليه
781. Bara' (May Allah be pleased with him) reported: Messenger of Allah (PBUH) was of medium stature. I saw him wearing a red mantle. I have never seen anything more graceful than that.
[Al-Bukhari and Muslim].
Commentary: On the basis of this Hadith, some argue that red dress is also allowed to men. Imam An-Nawawi seems to hold the same view. However, many `Ulama' believe that the dress of Messenger of Allah (PBUH) was not all red but had red stripes. They, therefore, maintain that the red clothes which women wear are not permissible to men. Some `Ulama' think that a ruling on this issue will be on condition of space and time. If at some place disbelievers or women are fond of this colour, it will be banned for Muslim men because of its relevance to disbelief and womanishness. Yet, it will be allowed to Muslim men in a contrary situation. Opinions also exist that the indoor wear of red clothes is permissible to men but forbidden in public. To sum up, the red-coloured dress is not itself a taboo with regard to men. A ruling on it will be conditional in accordance with the situation. For example, in the Eastern society the red-coloured dress is usually worn by women and is peculiar to brides on the occasion of wedding. Men are, therefore, banned to wear it. Allah Alone has the true knowledge.
782 - وعن أبي جحيفة وهب بن عبد الله رضي الله عنه قال : رأيت النبي صلى الله عليه و سلم بمكة وهو بالأبطح في قبة له حمراء من أدم فخرج بلال بوضوئه فمن ناضح ونائل فخرج النبي صلى الله عليه و سلم وعليه حلة حمراء كأني أنظر إلى بياض ساقيه فتوضأ وأذن بلال فجعلت أتتبع فاه ههنا وههنا يقول يمينا وشمالا : حي على الصلاة حي على الفلاح ثم ركزت له عنزة فتقدم فصلى يمر بين يديه الكلب والحمار لا يمنع . متفق عليه
[ العنزة ] بفتح النون : نحو العكازة
782. Abu Juhaifah Wahb bin `Abdullah (May Allah be pleased with him) reported: I saw the Prophet (PBUH) by Al-Abtah valley in Makkah, in a red tent made from tanned skin. Bilal brought him ablution water. Then Messenger of Allah (PBUH) came out wearing a red mantle; and I can still remember looking at whiteness of his shanks. So he made his ablution, and Bilal (PBUH) pronounced the call for prayer (Adhan). I kept following the movement of his (Bilal's) face to the right and to the left when he recited: `Come to the prayer; come to the success.' Then a spear was fixed (as a Sutrah) in front of Messenger of Allah (PBUH) who then stepped forward and led the prayer. Dogs and donkeys passed in front of him (beyond the spear) and no one prevented them from doing so.
[Al-Bukhari and Muslim].
Commentary: `Al-Abtah' is the name of a place which is also called the Muhassab valley. Lexically `Al-Abtah' means a sloping ground. Since it was the passage of rainy water owing to its downward slope, it came to be known by this name. Here the Prophet (PBUH) encamped in a tent.
This Hadith provides for wearing red-coloured clothes as mentioned in detail in the preceding Hadith. Second, it points out an issue concerning the ritual prayer. The worshipper should place something before him as a symbol of obstruction (Sutra) so that somebody who goes past him may not divert his attention. Yet, there is no harm if the passer is an animal.
783 - وعن أبي رمثة رفاعة التيمي رضي الله عنه قال : رأيت رسول الله صلى الله عليه و سلم وعليه ثوبان أخضران . رواه أبو داود والترمذي بإسناد صحيح
783. Abu Rimthah Rifa`ah At-Taimi (May Allah be pleased with him) reported: I saw Messenger of Allah (PBUH) wearing two green garments.
[Abu Dawud and At-Tirmidhi].
Commentary: Here we see a provision for wearing green-coloured clothes.
784 - وعن جابر رضي الله عنه أن رسول الله صلى الله عليه و سلم دخل يوم فتح مكة وعليه عمامة سوداء . رواه مسلم
784. Jabir (May Allah be pleased with him) reported: Messenger of Allah (PBUH) entered Makkah on the day of its conquest and he was wearing a black turban.
[Muslim].
785 - وعن أبي سعيد عمرو بن حريث رضي الله عنه قال : كأني أنظر إلى رسول الله صلى الله عليه و سلم وعليه عمامة سوداء قد أرخى طرفيها بين كتفيه . رواه مسلم
وفي رواية له أن رسول الله صلى الله عليه و سلم خطب الناس وعليه عمامة سوداء
785. Abu Sa`id `Amr bin Huraith (May Allah be pleased with him) reported: As if I am seeing Messenger of Allah (PBUH) wearing a black turban and both ends of it are falling over his shoulders.
[Muslim].
Another narration is: Messenger of Allah (PBUH) was delivering a Khutbah wearing a black turban.
Commentary: We conclude from this Hadith that one can also put on black-coloured dress, turban and covering. Muslim scholars have said that it is a desirable act Mustahab to wear a black turban after defeating the enemy.
786 - وعن عائشة رضي الله عنها قالت : كفن رسول الله صلى الله عليه و سلم في ثلاثة أثواب بيض سحولية من كرسف ليس فيها قميص ولا عمامة . متفق عليه
[ السحولية ] بفتح السين وضمها وضم الحاء المهملتين : ثياب تنسب إلى سحول : قرية باليمن
و [ الكرسف ] : القطن
786. `Aishah (May Allah be pleased with her) reported: The body of Messenger of Allah (PBUH) was shrouded in three white Yemeni cotton garments, among which was neither a gown nor a turban.
[Al-Bukhari and Muslim].
Commentary: The shroud of a dead body consists of three simple pieces of cloth to the exclusion of a turban, shirt and Izar. It is better for the shroud to be white.
787 - وعنها رضي الله عنها قالت : خرج رسول الله صلى الله عليه و سلم ذات غداة وعليه مرط مرحل من شعر أسود . رواه مسلم
[ المرط ] بكسر الميم : وهو كساء
و [ المرحل ] بالحاء المهملة : هو الذي فيه صورة رحال الإبل وهي : الأكوار
787. `Aishah (May Allah be pleased with her) reported: One morning Messenger of Allah (PBUH) went out wearing a black blanket made of camel's or sheep's black hair with patterns of camels' bags upon it.
[Muslim].
Commentary: This Hadith tells us that one can wear a black woollen cloth with the woven image of an inanimate object.
788 - وعن المغيرة بن شعبة رضي الله عنه قال : كنت مع النبي صلى الله عليه و سلم ذات ليلة في مسير . فقال لي : [ أمعك ماء ؟ ] قلت : نعم . فنزل عن راحلته فمشى حتى توارى في سواد الليل ثم جاء فأفرغت عليه من الإداوة فغسل وجهه وعليه جبه من صوف فلم يستطع أن يخرج ذراعيه منها حتى أخرجهما من أسفل الجبة فغسل ذراعيه ومسح برأسه ثم أهويت لأنزع خفيه فقال : [ دعهما فإني أدخلتهما طاهرتين ] ومسح عليهما . متفق عليه
وفي رواية : وعليه جبه شامية ضيقة الكمين
وفي رواية : أن هذه القضية كانت في غزوة تبوك
788. Al-Mughirah bin Shu`bah (May Allah be pleased with him) reported: I was with Messenger of Allah (PBUH) in a journey one night, and he asked me, "Do you have any water with you?) I said, "Yes.) So he dismounted from his riding camel and walked away (to answer the call of nature) until he disappeared in the darkness. When he returned, I poured out some water from a vessel and he washed his face. He was wearing a long woollen cloak and could not take out his forearms from his sleeves, so he brought them out from below the cloak and then washed them, and then passed his (wet) hands over his head. I stretched out my hand to take off his Khuff (leather socks), but he said, "Leave them. I put them on after performing Wudu',) and he passed his (wet) hands over them.
[Al-Bukhari and Muslim].
Another narration is: Messenger of Allah (PBUH) was wearing a Syrian cloak with tight sleeves.
Another narration is: This incident took place during the battle of Tabuk.
Commentary: Here, too, we have justification for wearing woollen dress. In order to answer the call of nature, one is supposed to get out of people's sight. Instead of washing the feet while performing Wudu', one may simply pass wet hands over the socks or stockings if these have been worn after the performance of ablution. A non-travelling person is allowed this facility for twenty-four hours while in the case of a traveller, this period is extended to three days. However, in case of sexual impurity one must take full bath.
118 - باب استحباب القميص
Chapter 118
Excellence of Qamees
789 - عن أم سلمة رضي الله عنها قالت : كان أحب الثياب إلى رسول الله صلى الله عليه و سلم القميص . رواه أبو داود والترمذي وقال حديث حسن
789. Umm Salamah (May Allah be pleased with her) reported: Out of all garments Messenger of Allah (PBUH) liked Qamees the best.
[At-Tirmidhi and Abu Dawud].
Commentary: Qamees is a piece of clothing with two sleeves, generally made of sewn cotton and worn under the rest of the clothes. In the lifetime of the Prophet (PBUH) the Arabs would commonly use two simple sheets of cloth as dress, one covering the lower part of body and one wrapping its upper part. Qamees was also in vogue but very few people used it. No doubt it covers the body adequately and is also comparatively convenient. So, the Prophet (PBUH) liked it most.
119 - باب صفة طول القميص والكم والإزار وطرف العمامة وتحريم إسبال شيء من ذلك على سبيل الخيلاء وكراهته من غير خيلاء
Chapter 119
Description of the length of Qamees and the Sleeves, the end of the Turban, the Prohibition of wearing long Garments out of Pride and the undesirability of wearing them without Pride
790 - عن أسماء بنت يزيد الأنصارية رضي الله عنها قالت : كان كم قميص رسول الله صلى الله عليه و سلم إلى الرسغ . رواه أبو داود والترمذي وقال حديث حسن
790. Asma` bint Yazid (May Allah be pleased with her) reported: The Qamees sleeves of Messenger of Allah (PBUH) reached down to his wrists.
[Abu Dawud and At-Tirmidhi].
Commentary: This Hadith simply tells us that Messenger of Allah (PBUH) used to wear a Qamees with long sleeves (up to the wrist); but in the case of all the other clothes, apart from the Qamees, the sleeves should not go beyond the finger tips.
791 - وعن ابن عمر رضي الله عنه أن النبي صلى الله عليه و سلم قال : [ من جر ثوبه خيلاء
لم ينظر الله إليه يوم القيامة ] فقال أبو بكر : يا رسول الله إن إزاري يسترخي إلا أن أتعاهده . فقال رسول الله صلى الله عليه و سلم : [ إنك لست ممن يفعله خيلاء ] رواه البخاري وروى مسلم بعضه
791. Ibn `Umar (May Allah be pleased with him) reported: The Prophet (PBUH) said, "Whoever allows his lower garment to drag out of vanity will find that Allah will not look at him on the Day of Resurrection.) On this Abu Bakr (May Allah be pleased with him) submitted: "O Messenger of Allah! My lower garment keeps sliding down though I take care to pull it and wrap it.) Messenger of Allah (PBUH) said, "You are not of those who do it out of vanity.)
[Al-Bukhari].
Commentary: Messenger of Allah (PBUH) has given a severe warning to those who intentionally wear a dress which is dragging along the ground because this is a sign of arrogance. Yet, if a person's garment unintentionally slips downward he will not be put to accountability.
792 - وعن أبي هريرة رضي الله عنه أن رسول الله صلى الله عليه و سلم قال : [ لا ينظر الله يوم القيامة إلى من جر إزاره بطرا ] متفق عليه
792. Abu Hurairah (May Allah be pleased with him) reported: Messenger of Allah (PBUH) said, "On the Day of Resurrection, Allah will not look at him who trails his lower garment out of pride.)
[Al-Bukhari and Muslim].
Commentary: A disregard of Allah's Favours and gifts means ungratefulness which is essentially manifested in a haughty attitude. It is also a sign of arrogance that one wears a dress with the hem trailing on the ground.
793 - وعنه رضي الله عنه عن النبي صلى الله عليه و سلم قال : [ ما أسفل من الكعبين من الإزار ففي النار ] رواه البخاري
793. Abu Hurairah (May Allah be pleased with him) reported: The Prophet (PBUH) said, "What is below the ankles of a lower garment is condemned to the Fire (Hell).)
[Al-Bukhari].
Commentary: The apparent sense of the Hadith words is that the part of the dress hanging down below the ankles will be put into Hell-fire. Yet, if this is the fate of the particular piece of cloth the wearer will surely go to Hell. When Nafi` (May Allah be pleased with him) was asked about it he said, "Yes, but what sins have the clothes committed?)
794 - وعن أبي ذر رضي الله عنه عن النبي صلى الله عليه و سلم قال : [ ثلاثة لا يكلمهم الله يوم القيامة ولا ينظر إليهم ولا يزكيهم ولهم عذاب أليم ] قال فقرأها رسول الله صلى الله عليه و سلم ثلاث مرار . قال أبو ذر : خابوا وخسروا من هم يا رسول الله ؟ قال : [ المسبل والمنان والمنفق سلعته بالحلف الكاذب ] رواه مسلم
وفي رواية له : [ المسبل إزاره ]
794. Abu Dharr (May Allah be pleased with him) reported: I heard the Prophet (PBUH) saying, "There are three to whom Allah will neither speak on the Day of Resurrection nor will look at them nor purify them (i.e., of their sins), and they will be severely tormented.) When he repeated this (statement) thrice, Abu Dharr (May Allah be pleased with him) said: "They are doomed and destroyed! (But) who are they, O Messenger of Allah (PBUH)?) He said, "One whose lower garment trails, one who boasts of kindness shown to another; and one who promotes sale of his business by taking false oaths.)
[Muslim].
Commentary: This Hadith sheds light on three major sins which, unfortunately, prevail in Muslim societies. May Allah amend the lapses of Muslims' behaviour!
795 - وعن ابن عمر رضي الله عنه عن النبي صلى الله عليه و سلم قال : [ الإسبال في الإزار والقميص والعمامة من جر شيئا خيلاء لم ينظر الله إليه يوم القيامة ] رواه أبو داود والنسائي بإسناد صحيح
795. Ibn `Umar (May Allah be pleased with them) reported: The Prophet (PBUH) said, "On the Day of Resurrection, Allah will not look at one who trails his lower garment, Qamees or turban arrogantly.)
[Abu Dawud and An-Nasa'i].
Commentary: This Hadith tells us if trousers and pajamas, out of pride etc., hang loose below the ankles, the wearer will be committing a grave blunder. The excessive hang of shirt or turban out of pride is also a sign of arrogance and involves the wearer in a major sin. Wearing long garments without the intention of pride is disliked.
796 - وعن أبي جري جابر بن سليم رضي الله عنه قال : رأيت رجلا يصدر الناس عن رأيه لا يقول شيئا إلا صدروا عنه قلت : من هذا ؟ قالوا : رسول الله صلى الله عليه و سلم . قلت : عليك السلام يا رسول الله ( مرتين ) قال : [ لا تقل عليك السلام عليك السلام تحية الموتى قل : السلام عليك ] قال قلت : أنت رسول الله ؟ قال : [ أنا رسول الله الذي إذا أصابك ضر فدعوته كشفه عنك وإذا أصابك عام سنة فدعوته أنبتها لك وإذا كنت بأرض قفر أو فلاة فضلت راحلتك فدعوته ردها عليك ] قال قلت : اعهد إلي . قال : [ لا تسبن أحدا ] قال : فما سببت بعده حرا ولا عبدا ولا بعيرا ولا شاة . [ ولا تحقرن من المعروف شيئا وأن تكلم أخاك وأنت منبسط إليه وجهك إن ذلك من المعروف وارفع إزارك إلى نصف الساق فإن أبيت فإلى الكعبين وإياك وإسبال الإزار فإنها من المخيلة وإن الله لا يحب المخيلة وإن امرؤ شتمك وعيرك بما يعلم فيك فلا تعيره بما تعلم فيه فإنما وبال ذلك عليه ] رواه أبو داود والترمذي بإسناد صحيح وقال الترمذي حديث حسن صحيح
796. Abu Juraiy Jabir bin Sulaim (May Allah be pleased with him) reported: I noticed a man whose opinion was followed by every body, and no one acted contrary to what he said. I asked who he was, and I was informed that he was Messenger of Allah (PBUH). I said to him twice: "Alaikas-salam ya Rasul-Allah (may Allah render you safe).) He said, "Do not say: `Alaikas-salamu.' This is the salutation to the dead (in Jahiliyyah times). Say, instead: `As-salamu `alaika (may Allah render you safe).)' I asked: "Are you Messenger of Allah?) He replied, "(Yes) I am the Messenger of Allah, Who will remove your affliction when you are in trouble and call to Him, Who will cause food to grow for you when you are famine-stricken and call to Him, and Who will restore to you your lost riding beast in the desert when you call upon Him.) I said to him: "Give me instructions (to act upon).) He ((PBUH) said, "Do not abuse anyone.) (Since then I have never abused anyone, neither a freeman, nor a slave, nor a camel, nor a sheep). He (PBUH) continued, "Do not hold in contempt even an insignificant act of goodness, because even talking to your brother with a cheerful countenance is an act of goodness. Hold up your lower garment half way to the leg, and at least above the ankles; for trailing it is arrogance, and Allah dislikes pride. And if a man imputes to you of bad things he knows you possess, do not impute to him bad things that you know he has for he will assume the evil consequences of his abuse.)
[Abu Dawud and At-Tirmidhi].
Commentary: Herein, we are informed that the Companions of Messenger of Allah (PBUH) would lend a ready ear to the Prophet's advice and put it into practice resolutely. Besides, in Islam the greeting of peace or Salam is alike to the living as well as the dead.
The Hadith also tells us about the desirable length of Izar or lower garment. Shari`ah allows it up to the ankles, but if it goes below, the wearer will be involved in a serious transgression incurring Hell-fire as mentioned earlier. Second, any good act, however small it may be, must not be underestimated and ignored. At no cost should it be given up. Third, nobody should be reproached for his fault or mistake, that is, he should not be put to humiliation in public for it. However, in private conversation he may be advised to improve his behaviour and desist from repeating his mistake.
797 - وعن أبي هريرة رضي الله عنه قال : بينما رجل يصلي مسبل إزاره قال له رسول الله صلى الله عليه و سلم : [ اذهب فتوضأ ] فذهب فتوضأ ثم جاء فقال : [ اذهب فتوضأ ] فقال له رجل : يا رسول الله ما لك أمرته أن يتوضأ ثم سكت عنه ؟ قال : [ إنه كان يصلي وهو مسبل إزاره وإن الله لا يقبل صلاة رجل مسبل ] رواه أبو داود بإسناد صحيح على شرط مسلم
797. Abu Hurairah (May Allah be pleased with him) reported: Messenger of Allah (PBUH) said to a man who was performing Salat while his lower garment was trailing, "Go and perform your Wudu' again.) That man went and came back having performed it. The Messenger of Allah (PBUH) said (again), "Go and perform your Wudu'.) Someone present said to Messenger of Allah (PBUH): "O Messenger of Allah! You ask him to perform his Wudu' and then you kept silent (without saying the reason for it).) He (PBUH) said, "He performed Salat while his lower garment was below his ankels. Allah does not accept the Salat of a man who trails his lower garment.)
[Abu Dawud].
798 - وعن قيس بن بشر التغلبي قال : أخبرني أبي وكان جليسا لأبي الدرداء قال : كان بدمشق رجل من أصحاب النبي صلى الله عليه و سلم يقال له سهل بن الحنظلية وكان رجلا متوحدا قل ما يجالس الناس : إنما هو صلاة فإذا فرغ فإنما هو تسبيح وتكبير حتى يأتي أهله فمر بنا ونحن عند أبي الدرداء فقال له أبو الدرداء : كلمة تنفعنا ولا تضرك . قال : بعث رسول الله صلى الله عليه و سلم سرية فقدمت فجاء رجل منهم فجلس في المجلس الذي يجلس فيه رسول الله صلى الله عليه و سلم فقال لرجل إلى جنبه : لو رأيتنا حين التقينا نحن والعدو فحمل فلان وطعن فقال : خذها مني وأنا الغلام الغفاري كيف ترى في قوله ؟ قال : ما أراه إلا قد بطل أجره . فسمع بذلك آخر فقال : ما أرى بذلك بأسا . فتنازعا حتى سمع رسول الله صلى الله عليه و سلم فقال : [ سبحان الله لا بأس أو يؤجر ويحمد ] فرأيت أبا الدرداء سر بذلك وجعل يرفع رأسه إليه ويقول : أنت سمعت ذلك من رسول الله صلى الله عليه و سلم ؟ فيقول : نعم . فما زال يعيد عليه حتى إني لأقول ليبركن على ركبتيه قال : فمر بنا يوما آخر فقال له أبو الدرداء : كلمة تنفعنا ولا تضرك . قال لنا رسول الله صلى الله عليه و سلم : [ المنفق على الخيل كالباسط يده بالصدقة لا يقبضها ] ثم مر بنا يوما آخر فقال له أبو الدرداء : كلمة تنفعنا ولا تضرك . قال قال رسول الله صلى الله عليه و سلم : [ نعم الرجل خريم الأسيدي لولا طول جمته وإسبال إزاره ] فبلغ خريما فعجل فأخذ شفرة فقطع بها جمته إلى أذنيه ورفع إزاره إلى أنصاف ساقيه ثم مر بنا يوما آخر فقال له أبو الدرداء : كلمة تنفعنا ولا تضرك . قال سمعت رسول الله صلى الله عليه و سلم يقول : [ إنكم قادمون على إخوانكم فأصلحوا رحالكم وأصلحوا لباسكم حتى تكونوا كأنكم شامة في الناس فإن الله لا يحب الفحش ولا التفحش ] رواه أبو داود بإسناد حسن إلا قيس بن بشر فاختلفوا في توثيقه وتضعيفه وقد روى له مسلم
798. Qais bin Bishr At-Taghlibi reported that his father, who attended the company of `Abud-Darda' (May Allah be pleased with him) told him: There was a man in Damascus who was a Companion of the Messenger of Allah (PBUH). He was called Ibn Al-Hanzaliyyah. He was a lonesome person and would rarely spend some time in the company of people. He would spend most of his time in performing Salat and when he finished, he would engage himself in Tasbih (Subhan-Allah) and Takbir (Allahu Akbar), till he would go home. He passed by us one day when we were sitting with Abud-Darda' (May Allah be pleased with him). The latter said to him: "Tell us something which will benefit for us and will not harm you.) He said: "Messenger of Allah (PBUH) sent a detachment. When they returned, one of them came to the assemblage in which Messenger of Allah (PBUH) was present and said to his neighbour during the conversation: `I wish you had seen us when we encountered the enemy. So-and-so (a believer) took up his spear, struck and said: Take this from me and I am the Ghifari boy. Now what do you think of this?' The neighbour said: `I think that he lost his reward because of boasting.' He said: `I see no harm in it.' They began to exchange arguments till Messenger of Allah (PBUH) heard them and said, `Subhan-Allah (Allah is free from every imperfection). He would be rewarded (in the Hereafter) and praised (in this world)'. I noticed that Abud-Darda' (May Allah be pleased with him) felt a great pleasure at this remark and, raising his head began to repeat: "Have you heard Messenger of Allah (PBUH) say this!) Ibn Al-Hanzaliyyah (May Allah be pleased with him) continued responding till I asked Abud-Darda' (May Allah be pleased with him) not to annoy him.
Ibn Al-Hanzaliyyah (May Allah be pleased with him) happened to pass by us another day and Abud-Darda' said to him: "Tell us something which will benefit us and will not harm you.) He said: "The Messenger of Allah (PBUH) told us, `He who spends to purchase a horse (for Jihad) is like one who extends his hand for spending out of charity without withholding it.)'
He passed by us another day and Abud-Darda' (May Allah be pleased with him) said to him: "Tell us something which might benefit us, and will not harm you.) He said: "The Messenger of Allah (PBUH) once said, `Khuraim Al-Usaidi is an excellent man were it not of his long hair and his lower garment which is hanging down.' When Khuraim heard about what the Prophet had said about him, he trimmed his long hair up to his ears with a knife and raised his lower garment half way on his shanks.)
On another occasion he passed by us and Abud-Darda' (May Allah be pleased with him) said to him: "Tell us something that will benefit us and will not harm you.) He said that he heard Messenger of Allah (PBUH) say, while coming back from an expedition: "You are returning to your brothers, so set your saddles and clothes in order so that you look tidy and graceful. Allah hates untidiness.)
[Abu Dawud].
Commentary: This Hadith talks about six points. First, a war cry expressive of one's chivalrous deeds and designed to intimidate the enemy is permissible. Second, it is not an impeachable act and will be rewarded by Allah if it is done with a good intention. Third, hair should be grown either up to the earlobes or up to the neck-end as was the Prophet's practice. The Prophet (PBUH) disapproved the long hair upon the shoulders. Fourth, on return from a journey, a man is advised to clean up his appearance and dust-covered clothes; due to the fatigue and dust of journey, he may appear untidy and out of shape. With his ruffled hair and run-down face, whether intentional or unintentional, he will perhaps give a depressive impression to his wife and children and other family members to the displeasure of Allah. Fifth, we may sympathetically allude to the minor shortcomings of a person in his absence for the sake of his moral uplifting. This will not be considered as backbiting. Messenger of Allah (PBUH) talked about Khuraim Al-Usaidi (May Allah be pleased with him) in the same spirit. Sixth, indecency which means something ugly and disgraceful is taken here in an untidy and dishevelled sense which is against aesthetic principles.
799 - وعن أبي سعيد الخدري رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [ إزرة المسلم إلى نصف الساق ولا حرج أو لا جناح فيما بينه وبين الكعبين ما كان أسفل من الكعبين فهو في النار ومن جر إزاره بطرا لم ينظر الله إليه ] رواه أبو داود بإسناد صحيح
799. Abu Sa`id Al-Khudri (May Allah be pleased with him) reported: Messenger of Allah (PBUH) said, "The lower garment of a believer should be half way below the knees. He is guilty of no sin if they are up to the ankles. That which is below the ankles is in the Fire (of Hell). Allah will not look at one who allows his lower garment to trail out of vanity.
[Abu Dawud].
Commentary: This Hadith says that a garment like trousers, pajamas, etc., should, properly speaking, go down up to the middle of the shanks. However, it is permissible to lower it up to the ankles which should remain uncovered. This commandment is for men alone. On the contrary, women are required to cover not only their ankles but also their feet, particularly when they go out.
800 - وعن ابن عمر رضي الله عنه قال : مررت على رسول الله صلى الله عليه و سلم وفي إزاري استرخاء . فقال : [ يا عبد الله ارفع إزارك ] فرفعته ثم قال : [ زد ] فزدت فما زلت أتحراها بعد . فقال بعض القوم : إلى أين ؟ فقال : إلى أنصاف الساقين . رواه مسلم
800. Ibn `Umar (May Allah be pleased with them) reported: My lower garment was trailing as I passed by Messenger of Allah (PBUH) so he said, "Raise your lower garment, Abdullah.) I lifted it up and he told me to raise it higher. I complied with his orders and as I was still trying to find the best place (for it), one of the people asked where it should reach and he (PBUH) replied, "Half way down the knees.)
[Muslim].
801 - وعنه رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [ من جر ثوبه خيلاء لم ينظر الله إليه يوم القيامة ] فقالت أم سلمة : فكيف يصنع النساء بذيولهن ؟ قال : [ يرخين شبرا ] قالت : إذا تنكشف أقدامهن . قال : [ فيرخينه ذراعا لا يزدن ] رواه أبو داود والترمذي وقال حديث حسن صحيح
801. Ibn `Umar (May Allah be pleased with them) reported: Messenger of Allah (PBUH) said, "On the Day of Resurrection, Allah will not look at the one who trails his lower garment out of arrogance.) Umm Salamah (May Allah be pleased with her) asked: "What should women do with the hem of their clothes?) He (PBUH) said, "They might lower them a hand's span.) She said: "But their feet would still remain exposed.) He said, "Let them lower those equal to arm's length but not more than that.)
[Abu Dawud and At-Tirmidhi].
Commentary: Herein, women are commanded to cover themselves completely up to an arm's length from the hem of their clothes in order to cover the sole of their feet with their wraps and lower-body garments.
120 - باب استحباب ترك الترفع في اللباس تواضعا
Chapter 120
Excellence of giving up Elegant Clothes for Humility
قد سبق في باب فضل الجوع وخشونة العيش جمل تتعلق بهذا الباب
802 - وعن معاذ بن أنس رضي الله عنه أن رسول الله صلى الله عليه و سلم قال : [ من ترك اللباس تواضعا لله وهو يقدر عليه دعاه الله يوم القيامة على رؤوس الخلائق حتى يخيره من أي حلل الإيمان شاء يلبسها ] رواه الترمذي وقال حديث حسن
802. Mu`adh bin Anas (May Allah be pleased with him) reported: Messenger of Allah (PBUH) said, "Whoever gives up wearing elegant and expensive garments out of humbleness, when he can do so, Allah will call him on the Day of Resurrection and before all the creations, He will give him the choice to wear whichever garment of Iman he would like to wear.)
[At-Tirmidhi].
Commentary: To adopt humility and not to assert superiority over others, according to this Hadith, is an excellent act with Allah. `The clothes of Iman' imply those special clothings of Jannah that Allah has prepared for sincere believers only.
121 - باب استحباب التوسط في اللباس ولا يقتصر على ما يزري به لغير حاجة ولا مقصود شرعي
Chapter 121
Excellence of Adopting Moderation in Dress
803 - عن عمرو بن شعيب عن أبيه عن جده رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [ إن الله يحب أن يرى أثر نعمته على عبده ] رواه الترمذي وقال حديث حسن
803. `Amr bin Shu`aib on the authority of his father and grandfather reported: Messenger of Allah (PBUH) said, "Allah loves to see the sign of His Bounties on his slave.)
[At-Tirmidhi].
Commentary: A simple dress is commendable if one wears it as a gesture of humility wining Allah's Pleasure. Yet, to zealously pursue the goal of goodness, to extend a helping hand to the indigent and the needy, to behave favourably towards one's relatives and to wear a fine dress as a manifestation of Allah's Favours are equally good acts of high merit. A fine dress is not impeachable in itself but it becomes so, if worn with an air of arrogance and self-importance. On the other hand, an expression of Divine bounty makes it praiseworthy. In other words, it is the intention which makes an act good or bad. Alongside the practice of the example of Messenger of Allah (PBUH), the sincerity of action and making right intention, therefore, become indispensable.
122 - باب تحريم لباس الحرير على الرجال وتحريم جلوسهم عليه واستنادهم إليه وجواز لبسه للنساء
Chapter 122
Prohibition of wearing Silk for men and its permissibility for Women
804 - عن عمر بن الخطاب رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [ لا تلبسوا الحرير فإن من لبسه في الدنيا لم يلبسه في الآخرة ] متفق عليه
804. `Umar bin Al-Khattab (May Allah be pleased with him) reported: Messenger of Allah (PBUH) said, "Do not wear silk (clothes). For whoever wears (them) in this life will be deprived of them in the Hereafter.)
[Al-Bukhari and Muslim].
Commentary: It is not women but men who have been forbidden to wear silk dress. It is banned for men due to its aspect of adornment and beautification which is peculiar to women alone. The silk dress is not befitting to men because it affects their typical characteristics such as bravery, strength and fearlessness. Second, it betrays arrogance and haughtiness which is condemnable by all norms of morality. Third, it has relevance to disbelievers and polytheists known for their love for worldly possessions. Fourth, its use is against that austerity which Islam aims to develop in a Muslim's life. And this is borne out by the saying of Messenger of Allah (PBUH): "Simplicity is part of Faith.)
805 - وعنه رضي الله عنه قال سمعت رسول الله صلى الله عليه و سلم يقول : [ إنما يلبس الحرير من لا خلاق له ] متفق عليه
وفي رواية للبخاري : [ من لا خلاق له في الآخرة ]
قوله [ من لا خلاق ] : أي لا نصيب له
805. `Umar bin Al-Khattab (May Allah be pleased with him) reported: I heard Messenger of Allah (PBUH) saying, "Silk (clothes) are worn only by him who has no share in the Hereafter.)
[Al-Bukhari and Muslim].
Commentary: This Hadith tells us that men will fall into a serious error if they wear dress made from silk. And if they do not sincerely repent for it, they will undoubtedly be punished in Hell-fire.
806 - وعن أنس رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [ من لبس الحرير
في الدنيا لم يلبسه في الآخرة ] متفق عليه
806. Anas (May Allah be pleased with him) reported: Messenger of Allah (PBUH) said, "He who wears silk clothes in this life shall not wear them in the Hereafter.)
[Al-Bukhari and Muslim].
807 - وعن علي رضي الله عنه قال رأيت رسول الله صلى الله عليه و سلم أخذ حريرا فجعله في يمينه وذهبا فجعله في شماله ثم قال : [ إن هذين حرام على ذكور أمتي ] رواه أبو داود بإسناد حسن
807. `Ali (May Allah be pleased with him) reported: I saw Messenger of Allah (PBUH) holding a piece of gold in his left hand and a silk (cloth) in his right hand. Then he said, "These two are forbidden for the males of my Ummah.)
[Abu Dawud].
808 - وعن أبي موسى الأشعري رضي الله عنه أن رسول الله صلى الله عليه و سلم قال :
[ حرم لباس الحرير والذهب على ذكور أمتي وأحل لإناثهم ] رواه الترمذي وقال حديث حسن صحيح
808. Abu Musa Al-Ash`ari (May Allah be pleased with him) reported: Messenger of Allah (PBUH) said, "Wearing of silk and gold has been made unlawful for males and lawful for the females of my Ummah.)
[At-Tirmidhi].
Commentary: Both the above mentioned Ahadith indicate that the use of silk and gold is allowed to women. But Divine sanction should not be so over-stretched as to make the ornaments of gold part and parcel of marriage. Yet, unfortunately, this sad situation exists in Muslim societies, making resourceless people feel extremely ill. In fact, at need, if resources permit, women are free to use gold but without making it as an essential ingredient of marriage. May Allah guide Muslims!
809 - وعن حذيفة رضي الله عنه قال : نهانا النبي صلى الله عليه و سلم أن نشرب في آنية الذهب والفضة وأن نأكل فيها وعن لبس الحرير والديباج وأن نجلس عليه . رواه البخاري
809. Hudhaifah (May Allah be pleased with him) reported: The Prophet (PBUH) prohibited us from eating or drinking in gold or silver utensils and from wearing silk and brocade, or sitting on (anything made from) them.
[Al-Bukhari].
Commentary: There are many kinds of silk. But the real silk is that which is naturally spun by the silkworm. However, the artificially manufactured silk is also available nowadays. Men are not under ban to use it. But there are certain varieties of such cloth which are used only by women. These are forbidden to men. Besides, they are disallowed to sit on a silk cloth. Similarly, quilts, mattresses and pillows should not be made from it because both men and women use them.
123 - باب جواز لبس الحرير لمن به حكة
Chapter 123
Lawfulness to wear Silk in case one is suffering from an Itch
810 - عن أنس رضي الله عنه قال : رخص رسول الله صلى الله عليه و سلم للزبير وعبد الرحمن بن عوف في لبس الحرير لحكة بهما . متفق عليه
810. Anas (May Allah be pleased with him) reported: Messenger of Allah (PBUH) permitted Zubair and `Abdur-Rahman bin `Auf (May Allah be pleased with them) to wear silk because they were suffering from an itch.
[Al-Bukhari and Muslim].
Commentary: This Hadith tells us that, if needed, even men can wear clothes made from silk. For example, it may be suggested in case of a skin disease like itch. A man may also be allowed to wear a silk dress in order to escape extremely cold or hot weather provided he has no other clothes.
124 - باب النهي عن افتراش جلود النمور والركوب عليها
Chapter 124
Prohibition of using the skin of the Leopard
811 - عن معاوية رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [ لا تركبوا الخز
ولا النمار ] حديث حسن رواه أبو داود وغيره بإسناد حسن
811. Mu`awiyah (May Allah be pleased with him) reported: Messenger of Allah (PBUH) said, "Do not ride on saddles made from silk or leopard's skin.)
[Abu Dawud].
Commentary: This Hadith prohibits Muslim men from using fur and the leopard's hide. In fact the non-Muslim contemporaries of the Prophet (PBUH) used to wear them. Since, they had an epicurean lifestyle, unconcerned about the Hereafter, the Muslims were dissuaded from emulating their example. The motive behind the ban by Messenger of Allah (PBUH) was to help believers in acquiring a sense of Taqwa (consciousness of Allah/fear of Allah). As for pure silk, Muslim men are totally disallowed to use it. Even the saddle-cloth must not be of silk. The same rule applies to any usable thing made from the leopard's hide because it is expressive of arrogance and also bears resemblance to the non-Muslim way of life.
812 - وعن أبي المليح عن أبيه رضي الله عنه أن رسول الله صلى الله عليه و سلم نهى عن جلود السباع . رواه أبو داود والترمذي والنسائي بأسانيد صحاح
وفي رواية للترمذي : نهى عن جلود السباع أن تفترش
812. Abul-Malih on the authority of his father reported: Messenger of Allah (PBUH) prohibited the use of the skins of wild animals.
[Abu Dawud, At-Tirmidhi and An-Nasa'i].
Another narration in At-Tirmidhi is: Messenger of Allah (PBUH) forbade the use of the skins of wild animals in making Firash (i.e., something to sit on or lie down on, such as cushions, pillows, covers, spreads, saddles, etc.).
Commentary: The Messenger of Allah (PBUH) has forbidden the use of hide of wild beasts. Explaining the ban by Messenger of Allah (PBUH), some say that even the tanning process cannot wipe out hair from a beast's hide. As a result it retains some impurity. Others think that the prohibitive order is related only to the untanned hides and is inapplicable to the tanned ones. This opinion also goes since such hides are used by extravagant and arrogant people, and its use by Muslims may hold them analogous to the former. But Imam Ash-Shaukani is of the view that the hides of beasts, whether tanned or untanned, must not be used. We also have in view the saying of Messenger of Allah (PBUH): "Tanning purifies every hide.) Yet, in the light of the current Hadith it will be considered as specific. The hides of beasts will remain unclean and unusable in all circumstances.
125 - باب ما يقول إذا لبس ثوبا جديدا أو نعلا أو نحوه
Chapter 125
Supplication at the time of wearing new Dress or Shoes
813 - عن أبي سعيد الخدري قال : كان رسول الله صلى الله عليه و سلم إذا استجد ثوبا سماه باسمه : عمامة أو قميصا أو رداء يقول : [ اللهم لك الحمد أنت كسوتنيه أسألك خيره وخير ما صنع له وأعوذ بك من شره وشر ما صنع له ] رواه أبو داود والترمذي وقال حديث حسن
813. Abu Sa`id Al-Khudri (May Allah be pleased with him) reported: When Messenger of Allah (PBUH) wore a new garment, he would name it. For instance, a turban or shirt or cloak and would supplicate: "Allahumma lakal-hamdu, Anta kasautanihi, as`aluka khairahu wa khaira ma suni`a lahu, wa a`udhu bika min sharrihi wa sharri ma suni`a lahu (O Allah, all the praise is for You that You have given it to me to put on. I ask You its goodness and the goodness of the purpose for which it was made, and I seek Your Protection from its evil and the evil of the purpose for which it was made).)
[Abu Dawud and At-Tirmidhi].
Commentary: This Hadith tells us that we should recite the invocation taught by Messenger of Allah (PBUH) on wearing a new dress. Imam An-Nawawi argues that on wearing a new pair of shoes or something like that one should also recite this prayer.
126 - باب استحباب الابتداء باليمين في اللباس
Chapter 126
Excellence of Starting from the right side first while wearing a Dress (or a pair of Shoes)
ذا الباب تقدم مقصوده وذكرنا الأحاديث الصحيحة فيه ( انظر الباب التاسع والتسعون في استحباب تقديم اليمين في كل ما هو من باب التكريم )
(Ahadith concerning this chapter has already been narrated. See chapter 99 )
رياض الصالحين | |
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