Part 62

"1 Related by Ahmad (19599); An-Nassaaee (5322), and Al-Albaanee declared his narration to be authentic (4915); and Ibn Maajah (3567).

‘Chapter - 15 The Manners Of Adornment And Attire 377

And in contrast to this recommended attire, there are certain colors in clothing that the Prophet #% forbade. ‘Abdullah Ibn ‘Amr Ibn Al-’Aas 4 said, “The Messenger of Allah # saw upon me two Mu’asfar garments (a Mu’asfar garment is one that is dyed in yellow; however, Ibn Hajr said, ‘Most Mu’asfar garments are dyed in red’), and he # said,

“Verily, these are from the garments of the disbelievers, so do not

Another narration is worded thus: “The Messenger of Allah 2% saw upon me two Mu’asfar garments, and he # said,

‘Did your mother order you to [wear] these?’ I said, ‘ 1 will wash them.’ He #¢ said,

“Did your mother order you to [wear] this?” This means that the clothing he was wearing was specific for women. Some scholars have said that the reason why the Prophet #% ordered him to burn the clothes was to punish him and to make an example of him, so that others would not then make the same mistake. However, the real reason behind the prohibition seems to be that, by wearing the said kind of garments, one imitates the disbelievers. This meaning is made amply clear in the Prophet's saying: “’ Verily, these are from the garments of the disbelievers, so do not wear them.”

Question: We know of the prophet’s prohibition of wearing clothing that is replete with the color red; however, there is an authentic hadith in which Al-Baraa # said, “The Prophet

"I Related by Muslim (2077), and the above-mentioned wording is from his narration of the hadith; Ahmad (6477); and An-Nassaaee (5316).

was of medium height, and I indeed saw him wearing a red robe, and I have not seen anything better than it.” How then can we find harmony between the prohibition and this hadith?

Answer: The prohibition only applies to a garment that is completely red; hence there is nothing wrong with wearing a multicolored garment that is partially red. Regarding the ruling for wearing a red-colored garment, Ibn Hajr related, in Al-Fath, seven different opinions. Here we will mention only that opinion which we hold to be correct. He said, “The seventh view: the prohibition applies specifically to clothing that is completely dyed in red; it therefore does not apply to a garments that, though it has some redness in it, has other colors - such as white or black - in it as well. This view takes into consideration those narrations that mention the Prophet's red robe; it is a well-known fact that Yamaaniyyah garments (the Prophet 2% was wearing one such garment) would have streaks of red as well as of other colors on them.” Ibn Al-Qayyim said, “ Some scholars would wear completely red garments, claiming that they were following the Sunnah; however, they were wrong, for the robe that the Prophet # wore was from the robes of Yemen, which would not be dyed in pure red (i.e., they would also have streaks of other colors on them).””

14) What Kind Of Rings Men May Wear

It is permissible for men to wear rings made of silver, but it is forbidden for them to wear rings made of gold. And if a man does wear a ring, it is recommended for him to wear it on his tiny finger. Anas -& said, ““ The Prophet # made a ring, and he said,

“Verily, we have taken a ring and have made an inscription on it, and let no one make the same inscription [on his ring].’"

' Related by Bukhaaree (5901), Muslim (2337), Ahmad (18191), AtTirmidhee (1724), An-Nassaaee (5060), and Abu Daawood (4183).

"2 Related by Bukhaaree (5874), Muslim (2092), Ahmad (12309), At Tirmidhee (2718), An-Nassaaee (5201), and Abu Daawood (4213). And the

Chapter - 15 The Manners Of Adornment And Attire 379

In another narration, the Prophet #% forbade the practice of wearing a ring on the middle or index finger. ‘Alee 4 said, “He - ie., the Prophet # - forbade me from wearing my ring on this [finger] or on the one next to it (i.e., the middle finger and the index finger) - and ‘Aasim (one of the narrators of the hadith) didn’t know which two fingers were being referred to...”"1! Therefore, if one chooses to wear a ring, it is recommended for him to wear it on his tiny finger, and it is disliked for him to wear it on his middle finger or on the finger next to it. The matter being clear and undisputed about the issue of fingers, scholars disagree about whether one should wear a ring on one’s left hand or on one’s right hand. An-Nawawee clarified this issue, saying, ‘“As for the ruling of jurists in this issue, they unanimously agree that it is permissible to wear a ring on both the right and left hand and that it is not disliked to wear a ring on either hand. What they disagree about is whether it is better to wear a ring on one’s right hand or on one’s left hand. There is nothing conclusive in the matter, for many of our pious predecessors would wear rings on their right hands, while many other of our pious predecessors would wear them on their left hands...” Because there is no conclusive evidence, there is leeway in the matter, and all praise is to Allah a.

15) [t Is Recommended To Wear Fragrance

Fragrance is a kind of adornment that purifies and comforts the soul, and of all people, the Messenger of Allah #% exuded the best kind of fragrance. Anas 2 said, ‘I have never touched any silk or Deebaaj (a kind of silk) that was softer than the hand of the Prophet #%, and I have never smelled any fragrance or scent that was better than the fragrance or scent of the Prophet #8.” AdDaarimee related the same hadith with this wording: “ And I

wording mentioned above is from Bukhaaree’s narration of the hadith.

have never smelled any fragrance that was better than his fragrance - neither Miskah (a kind of fragrance) nor anything else." In general, fragrance is equally permitted for men and women; yet it is equally forbidden for them when they are performing Hajj or ‘Umrah, as long as they are in the state of Thraam (the inviolable state of a pilgrim). This latter ruling is derived from the hadith of Ibn ‘Abbaas >, in which an account is given of a pilgrim who was killed as a result of an accident with his camel. The Prophet #% gave the following instructions regarding his corpse: ““And do not apply any fragrance on him (because he will be raised in the same state that he died upon, i.e., upon the state of being a pilgrim; and a person in that state is not allowed to wear any fragrance).”"") The same ruling can be taken from a narration that is related by Ibn ‘Umar 4; in it, a man asked about those garments that a Muhrim (a person who is in the inviolable state of being a pilgrim) is allowed to wear. He said, “And do not wear any garments that have been touched in the least by saffron or Al-Wars (a plant that is known for its pleasant odor).

And there are two situations in which women in specific are forbidden from wearing perfume. First, a woman may not wear perfume if she is still in mourning after her husband’s death, and a woman is required to mourn (mourn has specific meaning in Islam, which should become clear from the following hadith) after her husband’s death for four months and ten days. Umm ‘Atiyyah 4 said, “We would be forbidden from mourning over the dead for more than three days, except for a husband, fin which case the period of mourning was] for four months and ten (days): [during that period) we would not use kohl, we would

') Related by Bukhaaree (3561) and Ad-Daarimee (61).

Chapter - 15 The Manners Of Adornment And Attire 381

not apply perfume, and we would not wear a dyed garment, except for the ‘Usb garment (a specific kind of garment from Yemen)..."

Second, a woman may not wear perfume if she goes to any gathering or place that is attended by stranger men (i.e., men who are not from her Mahrams), or even if she only passes through such a gathering or place. These days especially, many women do not take heed of the severe warning that is implied in the following hadith: Abu Moosa Al-Ash’aree 2 reported that the Messenger of Allah 2% said,

“As for any woman that wears perfume and then passes by a group [of men], so that they can smell her fragrance, then she is a ‘fornicator.”"1

And Abu Hurairah said, ‘I came across a woman who was exuding the smell of fragrance...[and I said,] ‘O female slave of Al-Jabbaar (the Almighty, the Omnipotent), have you come from the Masjid’” She said, “Yes.” He # said, “Verily, I heard my beloved, Abul-Qaasim (i.e., the Prophet #8), say,

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" Related by Bukhaaree (313), Muslim (938), Ahmad (20270), An-Nassaaee (3534), Abu Daawood (2302), Ibn Maajah (2087), and Ad-Daarimee (2286). Related by Ahmad (19248); An-Nassaaee (5126), and AJ-Albaanee declared his narration to be Hasan (4737); Abu Daawood (4173); At-Tirmidhee (2786); and Ad-Daarimee (2646).

Related by Muslim (444), Abu Daawood (4174), Ahmad (7309), and AnNassaaee (5128). And the above-mentioned wording is from Abu Daawood’s narration of the hadith.

16) The Sunnah Pertaining To A Person's Hair