Narratives about Wearing Coloured Clothes and Gold
narrated that ‘Abdullah ibn ‘Umar (ra) used to wear clothes
dyed with ochre colour and saffron.
Explanation: Ochre or mud colour
is typically associated with Sufis and mystics. This colour is
very dignified. It is a natural colour and in some places, it
is also the colour of cotton grown there. Such clothes are
also found in the same artificial colour. There are different
narratives related to the colour saffron. Light saffron colour
is not a problem but if it is of a darker shade, it appears to
be feminine. I think that the narratives brought by people
against this are related to the ahram. Saffron colour is not
permitted for ahram, so people declared it completely
illegitimate. ‘Abdullah ibn ‘Umar (ra) was a very careful man.
If he wore saffron dyed clothes, there can be no doubt on the
legitimacy of this action. Light saffron colour is very
2. Yahya said
that he heard Malik say that he considered it loathsome that
boys should wear gold, because he had heard that the Prophet (sws)
had stopped men from wearing a gold ring. So he considered it
disgusting to wear gold for both grown up men and boys alike.
Explanation: Imam Malik’s decree
in this respect is correct. It is not right for any civilized
man to wear gold. In current times, people wear chains, rings
and earrings of gold very proudly. This is a highly unpleasant
3. Yahya said
that he heard from Malik that he did not consider the
yellowish blankets that were kept for men inside homes to be
haram but it was better that they wore blankets other than
Explanation: blankets are usually
coloured and often silken. Imam Malik considers it better to
avoid these although they are not haram.
about Wearing Silk
narrates from his father that ‘A’ishah (rta) put a silk mitraf
(cloth), which she used to wear herself, on ‘Abdullah ibn
Explanation: Mitraf means a woolen
material made of silk warp and woolen thread. If ‘A’ishah (rta)
gave this to ‘Abdullah ibn al-Zubayr to wear, there can be no
question about its legitimacy. If the full cloth is of pure
silk, then questions can be raised, because by consensus, men
are not allowed to wear silk. If silk is combined with some
other material, care should be taken, although it cannot be
about which Cloth is Makruh for Women
1. ‘Alqamah ibn
Abi ‘Alqamah’s mother narrated that Hafsah bint ‘Abd al-Rahman
went to ‘A’ishah (rta) wearing a thin shawl. ‘A’ishah (rta)
tore it up and put a thick shawl on her instead.
Explanation: The reaction of
‘A’ishah (rta) shows that a woman should wear her shawl over
her head and it should be a thick one. If the shawl blows away
with the wind, what would be the purpose of wearing it? The
dopattas of today are a blemish only. Women wear these around
their necks and not their heads. They are not valued in
2. Abu Hurayrah
(rta) narrated that women who appear undressed despite being
clothed and act coquettishly will not enter Paradise and will
not smell its perfume although its perfume shall be felt at a
distance of 500 years.
Explanation: kasiyat ‘ariyat
means “wearing a dress yet without it.” They appear to be
undressed despite their clothes and their curves can be seen. Ma’ilatun means to have strayed away from the truth. Hence
ma’ilatun mumilatun would mean that they have strayed from
the truth themselves and push their husbands too away from the
truth. In my view, this meaning is not correct. In reality, it
refers to those women who walk mincingly, swaying their neck
and body and get attention from others. Such women shall not
smell Paradise. Five hundred years refer to very long
distances. This narration is attributed to Abu Hurayrah (rta)
although the style is that of the Prophet (sws). Some
narrators have narrated it as being directly traceable.
3. Ibn Shihab
narrated that one night when the Prophet (sws) woke up, he
said: subhanallah! What treasures have been opened up tonight
and what sins have been committed! There are so many who are
dressed in this world but who will be nude in the next. Wake
the inhabitants of the chambers that they may remember Allah.
Explanation: This is a statement
of fact but it requires the eye of discernment to see that
treasures are being heaped down all the time and those who
can, sweep them up as well. And mischief is abundant too and
those who are fond of it sweep it up also. These are the
nights when those who keep awake get treasures and they are
the same nights in which the crimes of people are highlighted
every morning in the newspapers. The Prophet (sws) has stated
his views about this. The second point to which the Prophet (sws)
has drawn attention is that the purpose of dress is to hide
those parts of the body that need to be hidden. The trend of
modern times is such that the parts that must be hidden most
are made visible through special design and wearing style.
Today, this nonsense has become the fashion in all countries.
This dress will be considered nudity on the Day of Judgment.
The last narrative was about this world and this narrative is
related to the next. The ladies of the chambers mean the wives
of the Prophet (sws), that they wake up and gather the
treasures of good deeds.
Narratives about men Trailing their Garments
ibn ‘Umar (ra) narrated that the Prophet (sws) said that God
shall not look upon whosoever trails his robes on the ground
Explanation: It was the style of
ruffians in Arabia that they would wear their lower garments
long and trail them on the ground. I have seen it in cities
and villages that young swanks tend to trail their lower
garments on the ground. This is a sign of arrogance. If the
garment of a common man gets loose, this is not what is meant.
However, God will not cast his eyes; ie will not favour those
who walk arrogantly. Success in the next world will depend
upon God’s blessing. There can be no doubt about those being
damned, who will not be looked upon by Him. The main point in
this Hadith is khuyala which means arrogance and pride. God
does not like this, whatever form it might take. The Qur’an
tells us that this is shirk, because greatness is only for
God. No creation has the right to claim any superiority. If
anyone claims to share greatness, he commits shirk.
There are some situations when walking
with a certain pride is legitimate, such as when it is
required to demonstrate the greatness and grandeur of Islam.
On one of the days of battle, the Prophet (sws) saw a soldier
strutting proudly and giving a shout, daring anyone who wanted
to fight to come forward. The Prophet (sws) said that God
dislikes this walk, but He loved it that day. Hence, we see
that the strength and grandeur of Islam against idolaters
could be demonstrated. This was an exception to the Hadith.
2. It is
narrated from Abu Hurayrah (rta) that the Prophet (sws) said
that Allah will not look at the man who walks while his lower
garment trails on the ground.
3. It is
narrated from ‘Abdullah ibn ‘Umar (ra) that the Prophet (sws)
said that on the Day of Judgement, Allah will not cast an eye
on those who trail their lower garments while walking with
4. ‘Ala ibn
‘Abd al-Rahman narrated from his father that he asked Abu
Sa‘id al-Khudri about the lower garment and he said that he
will give him information in the light of knowledge. He said
that he had heard the Prophet (sws) say that the lower garment
of the believer should be at the half of the shank. If it is
halfway between the shank and ankles, there is no harm. If it
is below that, there will be fire. Allah will not look at the
man who trails his garment while walking with arrogance.
Explanation: All the above
Ahadith have the same content. They differ only in the account
of narrators and wording. In the last narrative, the length of
the garment has been determined, which is halfway between the
shank and the ankle. Thus the garment should not be below the
ankle. The same instruction is valid for pyjamas and shalwars.
Narratives about Trailing Garments by Women
1. It is
narrated from Umm Salamah (rta), the Prophet (sws)’s wife,
that when the matter of the men’s garment came before the
Prophet (sws), she asked him what was the instruction for a
woman. He said: she could hang the cloth by the length of one
palm. Umm Salamah (ra) said that then some part of her body
(the feet) would be exposed. He said: another one palm only
could be extended, not more than that.
Explanation: The trailing of the
lower garment is particularly for men, and that too for those
who are arrogant; it is not for women. When Umm Salamah (rta)
heard that men had been stopped from trailing their
shrouds/trousers, she asked about women. The Prophet (sws)
said that women could hang their lower garments the length of
one palm below half of the shank. If feet are exposed, they
can extend their cloth by another palm length, not more.
Narratives about Wearing Shoes
1. It is
narrated from Abu Hurayrah (rta) that no one should walk with
only one shoe: one should either wear both or remove both.
Explanation: Wearing a shoe on one
foot is a stupid act. One should wear shoes in both feet or in
none. However, if one has one foot only, or if one shoe has
been lost, the situation is different and this Hadith is not
applicable in that case.
2. It is
narrated from Abu Hurayrah (rta) that the Prophet (sws) said
that when one puts on shoes, one should start from the right
foot, and when one takes off the shoes, start from the left
foot. The right foot should be the first in wearing shoes, and
the last in taking it off.
Explanation: This is one of the
etiquettes in Islam. The Prophet (sws) has trained his ummah
in everything in detail, to the extent of instructing his
people in how to wear and take off shoes.
3. It is
narrated from Ka‘b al-Ahbar (rta) that once a man took off
both his shoes. He asked him why he had taken off both his
shoes. Was it to implement the instruction given (remove your
shoes because you are in the sacred valley of Tuwa)? Ka‘b al-Ahbar
(rta) asked the man if he knew what the shoes Moses (sws) were
made of. Malik says that he did not know what the man’s reply
was. Ka‘b al-Ahbar (rta) replied that they were made of
Explanation: It appears that the
man had removed his shoes at a place where it was not
necessary to do so. At this, Ka‘b al-Ahbar (rta) (ra)
objected, saying that it seems that the man was obeying an
instruction that was given to Moses (sws) in which he was told
to remove his shoes because he was in the Valley Tuwa of Mount
Tur. Then he told the man that the shoes which Moses (sws) had
been instructed to remove were made of the skin of a donkey.
Ka‘b al-Ahbar (rta) was a Jewish scholar. All his knowledge
was based on that of the Jews. When he entered Islam, whenever
he wanted to and found an opportunity, he would relate Jewish
narratives. This narrative too is an Israelite one. The Qur’an
has not stated the reason for removal of shoes by Moses (sws)
as being made of donkey’s skin.
Narratives about Wearing Clothes
1. It is
narrated from Abu Hurayrah (rta) that the Prophet (sws) has
prohibited two types of dress and two types of trade. He has
stopped us from mulamasat and munabazah. Additionally, he has
prohibited a man from covering his back and legs with the same
cloth in such a way that his private parts do not have a
cloth, or from wearing his shroud in a manner that only one
side of the body is covered and the other is left uncovered.
Explanation: People have given
gambling various forms. Just as today there are activities
such as raffles and lotteries, so too in the times of
ignorance, traders would conduct sales without showing the
goods to the buyers. The Prophet (sws) had prohibited this.
Mulamasat was a form of sales in which if the buyer placed his
hand on anything without looking at it, it would be considered
sold to him. In munabadhat, something would be thrown and
whichever item it would hit, it would become necessary for the
buyer to buy it. The buyer was not allowed to view the goods.
There is a great likelihood of fraud, deceit and danger in
such dealings; this is why the Prophet (sws) had stopped
people from engaging in them.
The two types of dress from which the
Prophet (sws) has stopped us from are ihtiba’ and ishtimal.
When villagers sit together, they place their thighs against
their stomachs and tie their backs and legs together with one
cloth. This is a comfortable style and is called ihtiba’.
Ishtimal means wrapping the entire body with a single cloth in
such a manner that even the arms cannot be taken out. We wear
pyjamas or shalwars but the Arabs wore a long shirt under
which a pyjama or underwear was worn, and the poor men would
consider only the shirt or even a shroud as being sufficient.
In the latter case, in case of both ihtiba’ and ishtimal, it
was probable that the body would be exposed. In view of this
possibility, the Prophet (sws) prohibited wearing the shroud
in either of these styles.
2. It is
narrated from ‘Abdullah ibn ‘Umar (ra) that ‘Umar ibn Khattab
(rta) saw a silk suit being sold at the door of the mosque.
‘Umar said: “O Prophet (sws), if you would buy this, you could
wear it on Fridays and also when delegations come to meet
you”. The Prophet (sws) said that this would be worn by those
who have no stake in the next life. Later, the Prophet (sws)
received many such suits and he sent one to ‘Umar (ra) too.
‘Umar (ra) asked the Prophet (sws) why he had sent a suit for
him to wear whereas he had said what he had earlier. The
Prophet (sws) said that he had not sent the suit for him to
wear. After this, ‘Umar (ra) sent it to one of his idolatrous
brothers living in Makkah.
Explanation: A shroud and a lower
garment or a shirt and a lower garment is called a hallah.
This is the same ‘Umar ibn Khattab (rta) who used to wear
patched clothes. But at that time, desires of this sort were
still alive in him.
There is difference of opinion whether
‘Umar (rta) had a brother or not. But the main point is that
when ‘Umar (rta) reminded the Prophet (sws), he clarified that
he should use it for some other purpose. For example, he could
have given it to his wife or presented it to someone else. So
he sent it to his idolatrous brother. It is clear from this
that as far as worldly matters are concerned, Muslims would
take care of their kafir and idolatrous brothers because this
is also included in acts of goodness.
3. It is
narrated from Anas ibn Malik (ra) that he saw ‘Umar ibn al-Khattab
(ra) when he was the Emir of Madinah, that he was wearing
three patches between his shoulders.
Explanation: ‘Umar (rta) is one
who suggested to the Prophet (sws) that he should wear a silk
suit and also is he who wore a shirt patched up in three
places. Since the account mentions amir of Madinah, it must
have been after he became the caliph. ‘Umar (rta) would take
the minimum amount for his needs from the treasury so that the
needs of the poor could be met: also, so that this could
become a model to be emulated by rich people and by those who
came later. The caliphs would not raise their standards of
living beyond that of common people so that a competition for
raising standards of living did not begin among people.
about the Appearance of the Prophet (sws)
1. Rabiyyah bin
Abi ‘Abd al-Rahman said that he heard from Anas ibn Malik that
the Prophet (sws) was neither very tall nor very short: he was
neither very fair nor very wheat coloured. His hair was
neither very straight nor very curly. Allah bestowed prophet
hood upon him when he was forty years old. He stayed for ten
years in Makkah and ten years in Madinah and at the end of his
sixty years of age, Allah gave him death, when there was not
even 10 or 20 white hair on his head or beard. May Allah have
mercy upon him, give him peace and may Allah bestow His
blessings and barakah upon him.
Explanation: When it gets
difficult to praise, the positive and negative are both
combined. The Prophet (sws) was neither tall nor short, in
other words, he was of medium height. Similarly, his
complexion was neither white nor brown bordering on black, but
it was fair bordering on wheatish. His hair was not so curly
or so straight that it would seem that the jute fibre had been
washed and hung so that it had neither waviness nor a knot.
There are differences of opinion about
the age of the Prophet (sws). Some consider his stay in Makkah
to be 13 years. In this narrative, it is stated to be ten
years. This is why his age is given to be sixty instead of
sixty three years. The question of whether his age was forty
when he was given prophet hood does not have any basis. He
could have been less or more than forty. It is known about
Jesus (sws) that he was given prophethood at an earlier age.
So, the question of age at prophethood should not be given too
Narratives about the Appearance of ‘Isa ibn Maryam (sws) and
1. It is
narrated from ‘Abdullah ibn ‘Umar (ra) that the Prophet (sws)
said that one night he saw that he was near the Ka‘bah. Then
he saw a wheat coloured man and his complexion was more
beautiful than other brown coloured men. His tresses were the
best and men could see that. They were combed and water was
dripping from them. He was circumambulating around the Ka‘bah
against the shoulders of two men. The Prophet (sws) inquired
who this gentleman was. The reply was that he was ‘Isa ibn
Maryam (asm). Suddenly, the Prophet (sws)’s eye fell on a man
whose hair was as curly as that of black men, his right eye
was blind and as swollen as a round grape. When the Prophet (sws)
asked who he was, the reply was that he was Masih al-Dajjal.
Explanation: this Hadith narrates
a dream of the Prophet (sws), in which he saw two men: one was
‘Isa (sws), circumambulating the Ka‘bah and the other was
Dajjal. ‘Isa (sws)’s appearance as described is also validated
from the bibles. It is said that his tresses were not
lifeless, dry or ruffled. Instead, it looked as if he had just
taken a bath and his hair had been combed after oiling it, or
oil was dripping from it.
Ja‘din qatitin means someone with very
curly hair. Black people usually have such hair. They hang
rings around their hair and these look rather ugly. There is a
narrative about Dajjal in Sahih Bukhari also. There is also a
narrative that says that the Prophet (sws) suspected a man
called Ibn Sayyad to be Dajjal. ‘Umar (rta) asked if he should
kill him to which the Prophet (sws) replied that if he really
was Dajjal, he would not be able to overpower him and if he
was not, what was the use of taking an innocent life? In any
case, this was an individual whose coming had been related but
he had not come yet. If he had come, he would have been
identified because after such clear signs, he could not have
remained hidden. It was not necessary to fear a person who had
not come yet. When he came, one would see. There was also no
reason to reject his coming.
Hadith books often have ‘Isa (sws)’s name
along with that of Dajjal’s. The reason for this that comes to
mind is that claimants have often used ‘Isa’s personality.
Because it is commonly believed that ‘Isa (sws) will be alive
and rise, so every claimant cites his name. This shows that if
Dajjal comes too, he will come under the guise of ‘Isa (sws)
and will claim to be the promised Christ. However, can the
swollen eye and curly hair of this devil be compared with the
soft and shining tresses of ‘Isa (sws)?
by Nikhat Sattar)