Shamâ´il al-Muhammadiyyah (Description of Prophet Muhammad) by Abû ‘Isâ at-Tirmidhî - Page 2

**Abu Sayyad**

§6/29. Suwayd bin Nasr narrated to us; `Abdullâh bin al-Mubârak narrated to us; from Ma`mar; from Thâbit; from Anas (RA) that,

The hair of the Messenger of Allâh (sallAllâhu `alayhi wa sallam) used to reach half way down his ears. [1]

§7/30. Suwayd bin Nasr narrated to us; `Abdullâh bin al-Mubârak narrated to us; from Yûnus bin Yazîd; from az-Zuhrî; `Ubaydullâh bin `Abdullâh bin `Utbah informed us; from ibn `Abbâs (RAA) that,

The Messenger of Allâh (sallAllâhu `alayhi wa sallam) used to let his hair hang down whereas the polytheists used to part their hair. The People of the Book used to let their hair hang down and he (sallAllâhu `alayhi wa sallam) used to like conforming to their practice in that which he had not been commanded. Then after this the Messenger of Allâh (sallAllâhu `alayhi wa sallam) used to part his hair. [2]

"The Messenger of Allâh (sallAllâhu `alayhi wa sallam) used to let his hair hang down," (M) without parting it. an-Nawawî said, 'The scholars have stated that what this means is that he would let his forelock hang over his brow like a lock of hair (qussa).' "Whereas the polytheists used to part their hair. The People of the Book used to let their hair hang down and he (sallAllâhu `alayhi wa sallam) used to like conforming to their practice," (M) i.e. at that time when the polytheists were many "in that which he had not been commanded," (H) [3]in the narration of Ma`mar, 'Whenever he was in doubt over a matter concerning which no command had come to him, he would do what the People of the Book did.' (M) He preferred the practice of the People of the Book over the practice of the polytheists because they were still holding on to some remnant of the laws of the Messengers whereas the polytheists had no support for what they did besides the practice of their forefathers. Alternatively it is said, as mentioned by an-Nawawî, that he did this by way of encouraging them to accept Islâm just as he did by initially facing their Qiblah in prayer (Q) then after this when Islâm became manifest, he opposed them in many affairs. (M) Some went on to say that the hadîth shows that this preference was shown before Islâm spread and became strong, then when Makkah was conquered and affairs settled down, he preferred to oppose them. al-Qurţubî said, 'His preference for conforming to their practice was when he first came to Madînah, at that time when he used to face their Qiblah, in order to encourage them to accept Islâm. When they did not accept Islâm despite his efforts, he ordered that their practice be opposed in many different issues.' (H) [4]This opinion of al-Qurţubî is a possibility, but there is another possibility which is more likely: that in those issues where the ruling could either be one or the other, without there being a third possibility, and nothing had been revealed concerning it to the Prophet (sallAllâhu `alayhi wa sallam), he would act in accordance to the practice of the People of the Book because in origin they had a law from Allâh. Then, when the polytheists accepted Islâm, only the People of the Book were left to oppose so he ordered that they be opposed. I have gathered together the issues in which we have been ordered to oppose the People of the Book in from various ahâdîth and they exceeded thirty. "Then after this the Messenger of Allâh (sallAllâhu `alayhi wa sallam) used to part his hair," (Q) and not leave any hanging over his brow. (H) [5]In the narration of Ma`mar the wording is, 'Then he ordered the parting of the hair.' …It is clear that he did this because revelation came to him concerning it due to the saying of the narrator, 'He (sallAllâhu `alayhi wa sallam) used to like conforming to their practice in that which he had not been commanded,' which then clearly implies that he parted his hair because the order came to him from Allâh. An order can either be obligatory or recommended. (M) Letting the hair hang freely is still permissible but this hadîth shows that it is better to part the hair as this is what the Messenger of Allâh (sallAllâhu `alayhi wa sallam) did at the end of his life. [6]This at odds to the opinion of Qâdî `Ayâd (Q) that letting the hair hang freely was abrogated and as such this was not permissible and neither was the forelock or letting the hair reach shoulder length. (M) It is reported that some of the Companions would let their hair hang freely; were parting obligatory, they would not have done so. [7 ](Q) This is the opinion of Mâlik and the majority and an-Nawawî said, 'The correct opinion is that it is permissible.' Perhaps the wisdom behind his changing to parting is that it is neater and easier to clean, with less wastage of water, and moreover it does not resemble the habit of women. Ibn Hajr said, 'Letting the hair hang freely would then be permissible if by doing so one does not resemble women, otherwise it is prohibited without any dispute.' (M) With regards the hadîth that has preceded, [8]'If the hair on his forehead parted of its own accord, he would keep it parted,' al-Qasţallânî said that this is understood to refer to the beginning of his affair.

§8/31. Muhammad bin Bashshâr narrated to us; `Abdur-Rahmân bin Mahdî informed us; from Ibrâhîm bin Nâfi` al-Makkî; from ibn Abû Najîh; from Mujâhid from Umm Hâni´ who said,

I saw the Messenger of Allâh (sallAllâhu `alayhi wa sallam) having four braids. [9]

"I saw the Messenger of Allâh (sallAllâhu `alayhi wa sallam) having four braids," (Q) Ibn Hajr said, 'This hadîth proves the permissibility of having braids even for men, as such it is not specific to women unless one takes into account the habit which has become widespread in the majority of lands, but this should not be taken into consideration.'

(M) The literal sense of the ahâdîth quoted in this chapter show that the Prophet (sallAllâhu `alayhi wa sallam) never shaved his head except as part of the rites of Hajj and `Umrah. (Z) [10 ]This was declared with certainty by ibn al-Qayyim who further said that he only shaved his head on four occasions. (AD) Ibn `Umar (RAA) reports that the Prophet (sallAllâhu `alayhi wa sallam) saw a child, part of whose head was shaved and part unshaved. He said, "Either shave the whole head or leave the whole head." (MS) [11]al-Qârî said, 'This hadîth indicates the permissibility of shaving the head outside of Hajj and `Umrah. However it is better not to shave unless it be part of the rites of Hajj and Umrah as was the practice of the Prophet (sallAllâhu `alayhi wa sallam) and his Companions.' As for the hadîth concerning the Khawârij that one of their features would be the shaving of their heads, an-Nawawî said, 'There is no evidence in this for the reprehensibility of shaving the head, all it mentions is this would be one of their features and a feature could be prohibited or permissible.' (MS) [12]ibn `Abdu-l-Barr said, 'The scholars in all the various lands are agreed that shaving the head is permissible.' It is disliked for a woman to shave her hair and some said it was prohibited.

(SM) Ibn `Umar (RAA) reports that he heard the Messenger of Allâh (sallAllâhu `alayhi wa sallam) prohibiting al-Qaza`. I [the sub-narrator] asked Nâfi` what that was and he replied, 'When a part of a child's hair is shaved and part of it is left.' (H) [13]an-Nawawî said, 'The most authentic position is that al-Qaza` is as explained by Nâfi`: shaving part of the head of a child unrestrictedly. It is also said it is to shave different parts of the head but the first opinion is correct as it is the explanation of the narrator and it does not oppose the literal sense of the hadîth, therefore it is obligatory to act by it.' I say: except that it is not a condition that it be a child. An-Nawawî said, 'They have unanimously agreed upon the reprehensibility of shaving the hair in different places, unless it is for medicinal reasons or the likes. The reprehensibility mentioned is not one of prohibition and there is no difference in this between men and women.'

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1. Abû Dâwûd [at-Tarajjul] and an-Nasâ´î [az-Zînah], refer to Hadîth #24 2. Bukhârî [Sifatu-n-Nabî, Manâqib al-Ansâr, al-Libâs] and Muslim [al-Fadâ´il]
3. Ibn Hajr [6/712, 10/442]
4. Fath [10/444]
5. Fath [10/443]
6. Zurqânî, Sharh Muwaţţa [4/428]
7. Some of these narrations can be seen in ibn `Abdu-l-Barr, at-Tamhîd [2/629+]
8. Hadîth #8
9. Hadîth #28
10. Sharh Mawâhib al-Laduniyyah [5/507]
11. `Adhimabâdî, `Awn al-Ma`bûd [11/248]
12. ibn Muflih, al- آdâb ash-Sharî`ah [3/513]
13. Fath [10/446-447], Sharh Sahîh Muslim [13/85]

**Abu Sayyad**

CHAPTER FOUR - The Messenger of Allâh Tending to His Hair

(Q) Tarajjul refers to combing, cleaning, and adorning the hair; ibn Hajr said, quoting from ibn Battâl, 'It falls under the general category of cleanliness and this is something the Sharî`ah has recommended.' [1] He (SAW) said,"Cleanliness is from the religion"; Allâh, Exalted is He says, "Children of Adam! Wear fine clothing in every Mosque"[2]; and moreover the outer is an indication of the inner. As for the hadîth prohibiting tending to the hair except occasionally,[3] the intent behind it is to prohibit excessive oiling and the likes, this being indicative that the action being done is arising from ones own base desires. (AD) `Abdullâh bin Buraydah reports that a man from the Companions of the Messenger of Allâh (SAW) travelled to Fadâlah bin `Ubayd in Egypt and said, 'I have not come to visit you, rather you and I heard a hadîth from the Messenger of Allâh (SAW) and I had hoped you had some knowledge concerning it.' He asked, 'What is it?' He said, 'Such-and-such a hadîth'. Then he asked [Fadâlah], 'Why is it that I see you with dishevelled hair yet you are the ruler of this land?' He replied, 'The Messenger of Allâh (SAW) prohibited us from excessive luxurious living'. 'ibn Buraydah said that falling under its meaning was [frequent] tending to the hair. (Q) al-Mîrak said, 'The excessiveness mentioned in the hadîth shows that a middle course is not prohibited, and it is with this understanding that all the varying reports are reconciled.' [4]

(AD) Abû Hurayrah reports that the Messenger of Allâh (SAW) said, 'Whoever has hair, let him honour it.' (Q) The isnâd is hasan.[5] The Muwatta has the hadîth of `Atâ´ bin Yasâr that the Messenger of Allâh (SAW) saw a man with dishevelled hair of head and beard and indicated that he should neaten it. The hadîth is mursal sahîh and it has a witness in the hadîth of Jâbir that is recorded by Abû Dâwûd and an-Nasâ´î with a hasan isnâd.[6] (MM) Abû Qatâdah al-Ansârî reports that he asked the Messenger of Allâh (SAW), 'I have hair reaching my shoulders, should I comb it?' He replied, "Yes, and honour it." Because of this he would sometimes oil his hair twice a day. (Z) [7]Because of its frequently becoming disarrayed due to his work or the likes, as such it does not contradict the prohibition of doing so except occasionally, [because he did it due to a need].

§1/32. Ishâq bin Mûsâ al-Ansârî narrated to us; Ma`n bin `خsâ narrated to us; Mâlik bin Anas narrated to us; from Hishâm bin `Urwah; from his father; from `آ´ishah (RAH) who said,

I would comb the hair of the Messenger of Allâh while menstruating. [8]

"I would comb the hair of the Messenger of Allâh," (M) thereby showing the recommendation of combing the hair of the head and by analogy, the hair of the beard. This is explicitly mentioned in the da`îf hadîth that follows. (MS) [9]Rather combing the beard could be regarded as something more recommended than combing the head because the hair of the head could be covered whereas the hair of the beard is not. "While menstruating," (Q) this proves the permissibility of interacting with a menstruating woman. ad-Dâruqutnî records that she used to wash the head of the Messenger of Allâh (SAW) while he was residing in the Mosque and she was menstruating: he would hold his head out of the Mosque for her. This proves that the body of menstruating woman is pure, as is her sweat; moreover it shows that the contact that is prohibited for one making i`tikâf is sexual intercourse and what leads to it, and that the menstruating woman cannot enter the Mosque.

§2/33. Yûsuf bin `خsâ narrated to us; Wakî` informed us; ar-Rabî` bin Ŝabîh informed us; from Yazîd bin Abân - i.e. ar-Raqâshî; from Anas bin Mâlik (RA) who said,

Frequently would the Messenger of Allâh (SAW) oil his hair, comb his beard and wear a head veil [when having oiled his hair] to the point that it seemed that his garment was like that of an oil merchants. [10]

(Q) ar-Rabî` bin Ŝabîh: truthful but of poor memory (M) ibn al-Qattân was not pleased with him; Ahmad said that there was no problem with him; ibn Ma`în said he was da`îf. (Q) Yazîd bin Abân: Ibn Hajr said, 'They declared him da`îf, therefore the hadîth is defective.' (M) an-Nasâ´î said he was matrûk; ad-Dâruqutnî and Ahmad said that he was munkar al-hadîth; and al-Hâfidh al-`Irâqî decisively stated that the hadîth was da`îf.

"Frequently would the Messenger of Allâh (SAW) oil his hair, comb his beard and wear a head veil," (M) this is a veil placed on the head after oiling the hair in order to protect the turban from staining. (Q) Ibn al-Jawzî, Kitâb al-Wafâ´ records on the authority of Anas that when the Messenger of Allâh (SAW) would lie down to sleep at night, his water for wudû´, miswâk and comb would be laid out for him. Then when he awoke at night to pray, he would clean his teeth, perform wudû´ and comb his beard. at-Tabarânî, al-Awsat records on the authority of `آ´ishah that the Messenger of Allâh (SAW) would always have his miswâk and comb with him, and he would look in a mirror when combing his beard. "To the point that it seemed that his garment," (Q) of his body due to his frequent oiling and wearing of the head veil, it is also postulated that the garment referred to is the head veil. (M) The context of many of the narrations concerning this show that what is meant is the top of his shirt that met his hair and that the oil seeped down that far. Ibn Sa`d, at-Tabaqât records this hadîth with the wording, 'He would frequently wear a head veil until it seemed that the collar of his shirt was like the clothes of an oil merchant.' Ibn Hajr said, 'A narration mentions that his garment would be like that of an oil merchants, this means that he would oil his hair and then cover it with a veil, and it would seem that the part of his garment that made contact with his hair was like that of an oil merchants.' "Was like that of an oil merchants," (Q) or one who makes oil. Ibn Sa`d also records a similar hadîth on the authority of Anas.

(M) al-Hâfidh al-`Irâqî, Sharh at-Tirmidhî said, 'The isnâd to this hadîth is da`îf but it has supporting witnesses such as what is to be found in al-Khalfiyyât on the authority of Sa`d bin Sa`d that the Messenger of Allâh (SAW) would frequently oil his hair and comb his beard after wetting it; al-Bayhaqî, as-Sunan records on the authority of Abû Sa`îd that his (SAW) place of prayer would never be devoid of his miswâk and comb, and he would frequently comb his beard. The isnâd to this hadîth is da`îf.' Moreover what is meant by frequently here is on some occasions and not others due to the ahâdîth that mention the prohibition of oiling except on occasion. When this is understood, it does not contradict the description of him (SAW) being the cleanest of people. (Q) [11 ]Moreover doing something frequently does not necessitate that it be done everyday, rather the term frequently could equally apply to doing something whenever a need dictated its observance.

§3/34. Hannâd bin Sarrî narrated to us; Abû al-Ahwa· informed us; from al-Ash`ath bin Abû ash-Sha`thâ´; from his father; from Masrûq; from `آ´ishah (RAH) who said,

The Messenger of Allâh (SAW) used to love commencing on his right side when cleaning himself, when combing and when putting his shoes on. [12]

"The Messenger of Allâh (SAW) used to love commencing on his right side," (Q) Perhaps the reason behind this preference was to seek good omens, for the People of the Right Hand are the inhabitants of Paradise and they will be given their books in their right hands. Bukhârî adds in his version, "…as much as he was able," thereby showing that he persisted in this so long as there did not exist any factors preventing him from doing so. "When cleaning himself, when combing and when putting his shoes on," (Q) but not when taking his shoes off for one commences with left, again to honour the right. Likewise one does the same for clothes, socks, and the likes. The meaning is that he (SAW) would love commencing with the right in these matters and in all matters that involved showing respect and honour such as accepting and giving, entering the Mosque, the house, shaving the head, trimming the moustache, trimming nails, removing underarm hair, applying antimony, lying down, eating, drinking, and brushing the teeth with regards holding with the right hand and starting with the right side. This in contrast to that which does not contain nobility such as leaving the Mosque, entering the toilet etc. which is commenced with the left, again to honour the right. an-Nawawî said, 'The principle of the Sharî`ah is to commence with the right in everything that carries the meaning of respect, honour and adornment, and to commence the opposite with the left.' The proof for this generalization lies with what Bukhârî and Muslim record on the authority of `آ´ishah that "It would please the Prophet (SAW) to commence with the right side in his putting shoes on, his combing, his purification, and in all his affairs." an-Nasâ´î records the hadîth that "The Messenger of Allâh (SAW) would love commencing with the right: he would take with the right, give with the right, and would love commencing with the right in all his affairs." The exception with regards to things that do not contain any honouring is proven by the hadîth recorded by Abû Dâwûd on the authority of `آ´ishah that 'The right hand of the Messenger of Allâh (SAW) was for his purification and eating and his left hand was for cleaning after relieving himself and for anything that was distasteful."

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1. Fath [10/450] 2. al-A`râf (7): 31
3. Hadîth #35
4. as was also stated by ibn Hajr, Fath [10/450]
5. as was also stated by ibn Hajr, Fath [10/450]
6. Fath [10/449]
7. Zurqânî, Sharh Muwatta [4/430]
8. Bukhârî [al-Hayd, al-Libâs], Muslim [al-Hayd]
9. al-Bâjî, Sharh Muwatta [9/400]
10. al-Bayhaqî. (A) its isnâd contains two da`îf narrators. Ibn Kathîr said, 'It contains oddity and is objectionable.'
11. Sharh Mishkât [8/226 #4445]
12. Bukhârî [al-Wudû´, as-Ŝalâh, al-At`imah, al-Libâs], Muslim [at-Tahârah]

**Abu Sayyad** · 03:20 AM

Chapter 5 - The Messenger of Allâh's White Hair

§1/37 Muhammad bin Bashshâr narrated to us; Abû Dâwûd informed us; Hammân informed us; on the authority of Qatâdah who said,

I asked Anas bin Mâlik, 'Did the Messenger of Allâh (SAW) dye his hair?' He replied, 'He did not reach that stage, there was just something on his temples, however Abû Bakr dyed his hair with henna and katam.'[1]

"I asked Anas bin Mâlik, 'Did the Messenger of Allâh (SAW) dye his hair?' He replied, 'He did not reach that stage," (Q) meaning his hair did not reach that stage, this is what some said but the correct opinion is that he (SAW) himself did not reach the stage in life where he required to dye. This explanation is strengthened by the report of Muslim via the route of Muhammad bin Sîrîn that he asked Anas bin Mâlik, 'Did the Messenger of Allâh (SAW) dye his hair?' He replied, 'He did not reach that age.' It is also possible that it means that the number of his white hairs did not reach the point where he would have needed to dye them, and this understanding is strengthened by the remainder of the hadîth. "There was just something," (Q) insignificant "on his temples," (Q) the literal sense of this seems to contradict the next hadîth, however it could be said that this statement was said to stress their lack of number as opposed to specifying the number of white hairs on his beard. al-`Isâm said, 'One also understands from this that there were only a few white hairs on his head because the first appearance of white hairs there is on the temples.'

(MS) Bukhârî records on the authority of Wahb Abû Juhayfah as-Suwâ´î who said, 'I saw the Prophet (SAW) and I saw some white hair below his lower lip.'; Harîz ibn `Uthmân asked `Abdullah ibn Busr, the Companion of the Prophet (SAW), 'Did you see the Prophet (SAW) when he was an old man?' He replied, 'There was some white hairs below his lower lip and above the chin.';[2] He also records on the authority of Muhammad ibn Sîrîn who said, 'I asked Anas if the Prophet (SAW) dyed his hair.' He replied, 'He did not reach the stage of having white hair, except a little.'; Thâbit reports that Anas was asked about the Prophet (SAW) dying his hair to which he replied, 'He did not reach that stage where he would have needed to dye, and if I wished to count the scarce scattering of white hairs in his beard [I could have done so].' Muslim records on the authority of Thâbit that Anas said, 'If I had wished to count the scarce scattering of white hairs in his head, I could have done so.'; Jâbir ibn Samurah said, 'White hairs appeared on the front of his head and beard.'

al-Hâfiz ibn Hajr said, 'All the various ahâdîth concerning this are reconciled by the report of Muslim on the authority of Anas, 'The Messenger of Allâh (SAW) did not dye his hair, there were white hairs on his lower lip, temples, and a scarce scattering on his head.'[3] From all the different narrations it becomes clear that most of his (SAW) white hairs were on his lower lip. The statement of Anas when asked if he (SAW) dyed his hair, 'There was just something on his temples' means that there were not that great a number such as would have required him to dye, this was explicitly stated by him in the version narrated by Muhammad ibn Sîrîn.'[4]

"However Abû Bakr dyed his hair with henna and katam," (Q) The reason for mentioning Abû Bakr was because of his status and closeness to the Messenger of Allâh (SAW). (M) Katam is a root that contains a reddish colour which is mixed with wasima so as to get a black dye. The narration of the author mentions Abû Bakr alone as does Muslim in some of his routes. However the narration of Ahmad5 has, 'Abû Bakr and `Umar dyed their hair with henna and katam.' Some said that the mention of `Umar here is an error due to the report of Muslim that Abû Bakr would dye his hair with henna and katam and `Umar would dye his hair with henna alone, (MS) or it indicates that Abû Bakr would use a mix all the time whereas `Umar would not,[6] or that `Umar employed one method sometimes and the other at others. This option is better than claiming error.[7] (Q) This narration shows that Abû Bakr would mix henna with katam when dying and not use katam alone, because this would imply that he dyed his hair black and that is something blameworthy. al-`Asqalânî said: using katam alone leads to a black colour with a reddish tinge, using henna alone leads to a red colour and mixing both leads to a colour between black and red. Detail follows in the next chapter.

§2/38 Ishâq bin Man•ûr and Yahyâ bin Mûsâ narrated to us; `Abdur-Razzâq narrated to us; on the authority of Ma`mar; on the authority of Thâbit; on the authority of Anas (RA) who said,

I counted only fourteen white hairs in the head and beard of the Messenger of Allâh (SAW). [8]

"I counted only fourteen white hairs in the head and beard of the Messenger of Allâh (SAW)," (Q) This does not negate the hadîth that has already been quoted in the first chapter also on the authority of Anas (RA), 'There were not to be found [as much as] twenty white hairs on his head and beard,'[9] because this is a generic negation (M) and is an approximation, and fourteen is close to twenty. Bayhaqî records on the authority of Anas, 'Allâh, Exalted is He, did not disfigure him with white hairs, there were only seventeen or eighteen such hairs,' (MS) the isnâd is sahîh.[10] al-Hâfiz ibn Hajr said, 'Meaning that his white hairs did not detract from his beauty in any way.'[11] (M) These two narrations are reconciled by stating that he was informing of two different stages in the life of the Prophet (SAW) or that he himself did not count more than fourteen hairs but in actuality there were seventeen or eighteen.

§3/39 Muhammad bin al-Muthannâ narrated to us; Abû Dâwûd informed us; Shu`bah informed us; on the authority of Simâk bin Harb who said that he heard Jâbir bin Samurah (RA) saying upon being asked about the Messenger of Allâh's (SAW) white hairs,

When he oiled his hair, no white hairs would be seen, but when he did not oil it, something of them would be seen. [12]

"When he oiled his hair, no white hairs would be seen," (Q) due to their being hidden by the shine of the oil, "but when he did not oil it, something of them would be seen," (MS) Ahmad records on the authority of Jâbir bin Samurah that, 'The hair on the front of the Messenger of Allâh's (SAW) head and beard had turned white. When he oiled it and combed it, it was no longer apparent.' Muslim records on the authority of Jâbir bin Samurah that, 'The hair on the front of the Messenger of Allâh's (SAW) head and beard had turned white. When he oiled it, it was no longer apparent, but when it was dishevelled, it was.' (Q) This shows that when he (SAW) oiled his hair, it would join together and therefore the white hairs would be hidden due to their scarce number, but when he did not oil his hair, it would be loose and then the white hairs would show.

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1. Bukhâri [Manâqib] and Muslim [Fadâ´il]
2. Zurqânî, Sharh Mawâhib al-Laduniyyah [5/496], 'The clear sense of this hadîth shows that there were ten or less. This is because the jam` qilla has been employed which refers to a number which is ten or less.'
3. This was also stated by al-`Ainî, `Umadatu-l-Qârî [11/297]
4. Fath [6/707-709]
5. and one narration of Muslim.
6. `Adhîmabâdî, `Awn al-Ma`bùd [11/2590]
7. Sharh Mishkât [8/232 #4452]
8. Ahmad [#]
9. Hadîth #1
10. Fath [6/708]. Muslim also records on the authority of Anas, 'Allâh did not disfigure him with white hairs.' al-Hâkim records on the authority of `A´ishah, 'Allâh did not disfigure him with white hairs.
11. Sharh Mawâhib al-Laduniyyah [5/497], Fath [6/709]. This was also stated by al-`Ainî, `Umdatu-l-Qârî [11/297]
12. Muslim [Fadâ´il] and an-Nasâ´î [az-Zînah]

**Abu Sayyad**

§4/40 Muhammad bin `Umar bin al-Walîd al-Kindî al-Kûfî narrated to us; Yahyâ bin Adam informed us; on the authority of Sharîk; on the authority of `Ubaydullâh bin `Umar; on the authority of Nâfi`; on the authority of `Abdullâh bin `Umar (RAA) who said,

The white hairs of the Messenger of Allâh (SAW) only came to about twenty. [1]

"The white hairs of the Messenger of Allâh (SAW) only came to about twenty," (MS) Ishâq bin Rahawayh, ibn Hibbân and al-Bayhaqî record on the authority of ibn `Umar, 'The white hairs of the Messenger of Allâh (SAW) only came to about twenty, all towards the front.'[2]

Having white hairs is not a defect in a person. Abû Dâwûd records on the authority of ibn `Umar that the Prophet (SAW) said, "Do not pluck your white hairs for they are the light of Islâm. There is no Muslim who attains a white hair while in Islâm except that it will be a light for him on the Day of Judgment." at-Tirmidhî and an-Nasâ´î record on the authority of Ka`b ibn Murrah that the Prophet (SAW) said, "Whoever attains a white hair while in Islâm, it will be a light for him on the Day of Judgment." al-Bayhaqî records on the authority of ibn `Umar that the Prophet (SAW) said, "White hairs are the light of a believer. There is no person who attains a white hair while in Islâm except that he will acquire a good deed for each white hair, and be raised one level."[3,4]

§5/41 Abû Kurayb Muhammad bin al-`Alâ´ narrated to us; Mu`âwiyah bin Hishâm informed us; on the authority of Shaybân; on the authority of Abû Ishâq; on the authority of `Ikrimah; on the authority of ibn `Abbâs (RAA) who said,

Abû Bakr said to the Messenger of Allâh (SAW), 'Messenger of Allâh, your hair has gone white!' He replied, "It was [Sûrah's] Hûd, al-Wâqi`ah, al-Mursalât, `Amma Yatasâ´lûn, and Idha ash-Shamsu Kuwwirat that made this happen!" [5]

"Abû Bakr said to the Messenger of Allâh (SAW), 'Messenger of Allâh, your hair has gone white!'" (Q) i.e. your hair has gone white and the resultant effects have appeared on your body such as frailty and the likes. Ibn Sa`d has the wording, '…your hair has fast gone white!' "He replied, 'It was [Sûrah's] Hûd, al-Wâqi`ah, al-Mursalât, `Amma Yatasâ´alûn, and Idha ash-Shamsu Kuwwirat that made this happen!'" (M) at-Ţabarânî adds in his version, "al-Hâqqâh." Ibn Mardawayh adds in his version, "Hal atâka hadîthu-l-ghâsghiyah." Ibn Sa`d adds in his version, "al-Qâri`ah and Sa´ala Sâ´ilun," yet another version of his has, "Iqtarabati-s-Sâ`ah." (Q) and the likes of these chapters which talk about the affairs of the Hereafter and their horrors. at-Tûrabashtî said, 'Meaning that my concern for what they contain with regards mention of the horrors of the Hereafter, and the calamities that struck the previous nations, and my subsequent fear for my nation, has greatly affected me to the point that I attained white hairs before my time.' (M) And add to this the command that is contained in Hûd to remain firm and steadfast (istiqâmah) which is something truly difficult. However because of the greatness of the Prophet's heart and his degree of certainty, his concern did not overcome him completely but rather slightly so, such that only a few of his hairs turned white. As such his beauty and splendour remained. Sûrah Hûd has been mentioned first because it contains the command to remain firm and steadfast which is from the loftiest of the stations: none is able to reach its peak unless he be one whom Allâh has graced. Some have objected to this reasoning stating that the command to be steadfast and firm has also been mentioned in ash-Shûrâ so why just mention Hûd? This is answered by stating that the order in Hûd came first and moreover the order in ash-Shûrâ concerns the Prophet (SAW) alone whereas the order in Hûd concerns the Prophet (SAW) and his nation.

§6/42 Sufyân bin Wakî` narrated to us; Muhammad bin Bishr informed us; on the authority of `Alî bin Sâlih; on the authority of Abû Ishâq; on the authority of Abû Juhayfah (RA) that,

The people said, 'Messenger of Allâh, your hair has gone white!' He replied, "It was [Sûrah] Hûd and its sisters that did this!"[6]

§7/43 `Alî bin Hujr narrated to us; Shu`ayb bin Safwân informed us; on the authority of al-Malik bin `Umayr; Iyâd bin Laqîţ al-`Ijlî; on the authority of Abû Rimthah at-Taymî (RA) – Taym ar-Rabâb – who said,

I came to the Messenger of Allâh with my son. He said, 'I was shown him (SAW),' and I immediately said, "This is the Prophet of Allâh (SAW)."' He was wearing two green garments and whiteness had appeared in his hair, it was reddish in colour. [7]

"I came to the Messenger of Allâh with my son. He," (Q) the son, "said, 'I was shown him (SAW),' and I immediately" (Q) without pausing or needing to think, "said, 'This is the Prophet of Allâh (SAW),'" (Q) knowing this with certainty through the light of his beauty, manifest perfection, (M) great dignity, and light of Prophethood (Q) such that I required no further proof. "He was wearing two green garments," (Q) i.e. completely green and these are the generality of the garments of Paradise as shown in some reports. It is also possible that these garments had lines of green in them and were not all green as some versions of the hadîth mention that they were cloaks (burdah), and these are mostly streaked. (M) It is said that this narration proves that it is Sunnah to wear green garments but in fact all it proves is the permissibility of this. A discussion on green garments follows later. "and whiteness had appeared in his hair, it was reddish in colour," (Q) i.e. the tips of his white hairs were red, this is because the first stages of white hair is accompanied by redness in the tips. It is also possible that the narration means that the hair was white but it was reddish in colour due to dye. A detailed discussion concerning dyeing follows inshâAllâh.

§8/44 Ahmad bin Manî` narrated to us; Surayj bin an-Nu`mân narrated to us; Hammâd bin Salamah narrated to us; on the authority of Simâk bin Harb who said, Jâbir bin Samurah was asked, 'Were there any white hairs on the head of the Messenger of Allâh (SAW)?' He replied, 'There were no white hairs on his head save a few where the hair parted, when he oiled them, they were concealed.'[8]

______________________________________________

1. Ibn Mâjah [Libâs] and Ahmad [#]
2. Fath [6/707]
3. Refer also to al-Albânî, Sahîh at-Targhîb [#2091-2096]
4. Sharh Mawâhib al-Laduniyyah [5/498-499]
5. Tirmidhî [Tafsîr]
6. at-Ţabarânî.
7. Abû Dâwùd [Tarajjul] and an-Nasâ´î [az-Zîna]
8. Refer to fn. #8

**Abu Sayyad**

Chapter 6 - The Messenger of Allâh on Dyeing His Hair

(Q) The narrations and scholars differed as to whether the Prophet (SAW) dyed his hair or not. an-Nawawî said, 'The preferable opinion is that he (SAW) did actually dye his hair for a time as is proven by the hadîth of ibn `Umar recorded in the Two Sahîhs, it is not possible to leave this hadîth or explain it away. However most of the time he did not dye his hair, so each person narrated what he saw of his practice and all were truthful in what they narrated.'[1] (MS) Bukhârî records on the authority of Ibn `Umar that he saw the Messenger of Allâh (SAW) dyeing his hair. Abû Dâwûd records on the authority of Ibn `Umar that the Prophet (SAW) used to wear tanned leather sandals and would dye his beard with waras (yellow colouring) and saffron and ibn `Umar would do the same.

1/45 Ahmad ibn Manî` narrated to us; Hushaym narrated to us; `Abdu-l-Malik ibn `Umayr narrated to us; from Iyâd ibn Laqîţ who said; Abû Rimthah informed me that,

I came to the Messenger of Allâh (SAW) with my son. He asked, "Is this your son?" I said, 'Yes, bear witness to it.' He said, "He will not be responsible for your crimes and you will not be responsible for his crimes." I saw that his white hairs were red.[2]

Abû `خsâ said, 'This is the best of what has been reported concerning this topic, and the most clear. This is because the authentic narrations show that the Prophet (SAW) did not reach the stage of having white hairs. The name of Abû Rimthah is Rifâ`ah ibn Yathribî at-Taymî.'

"I came to the Messenger of Allâh (SAW) with my son. He asked, "Is this your son?" I said, 'Yes, bear witness to it,'" (Q) in some texts the wording is, 'I bear witness to it.' (M) This statement serves to further consolidate the meaning of his affirmation either because someone may be in doubt concerning this fact or to show that he was responsible for the crimes of his son in accordance to the ways of Jâhiliyyah (Q) that the father was responsible for the actions of the son. Islâm has negated this thinking with the words of Allâh, "No bearer of burden shall bear the burden of another,"[3] and this is why the Prophet (SAW) said, >"He will not be responsible for your crimes and you will not be responsible for his crimes." (Q) i.e. you will not be held accountable for his sin and he will not be held accountable for your sin, (M) rather you are responsible for your own crimes. The essential meaning of janâyah (crime) is dhanb (sin) but the word has been predominantly used by the Legal Jurists to refer to matters such as killing, inflicting wounds, and the likes. (Q) Ahmad has the wording, via the same route, "Is this your son?" He replied, 'Yes, by the Lord of the Ka`bah!' He (SAW) asked, "Your own son?" He said, 'Bear witness to it.' He said, "He will not be responsible for your crimes and you will not be responsible for his crimes." Another narration of Ahmad mentions that the Prophet (SAW) then recited, "No bearer of burden shall bear the burden of another."

"I saw that his white hairs were red," (Q) either because they were just turning white or because they had been dyed, the latter option would be the reason why this hadîth has been included in this chapter[4] (M) and is proven by the narration of al-Hâkim, 'His white hairs were red, being dyed with henna.' (Q) Abû Dâwûd records on the authority of the same narrator, Abû Rimthah that, 'He (SAW) had stained his beard with henna.' Ibn al-Jawzî records in his Kitâb al-Wafâ´ on the authority of Abû Rimthah that the Prophet (SAW) would dye his hair with henna and katam. This narration explicitly shows that he would dye his hair.

"Abû `خsâ said, 'This is the best of what has been reported concerning this topic, and the most clear. This is because the authentic narrations show that the Prophet (SAW) did not reach the stage of having white hairs," (Q) meaning that he did not reach the stage of having plentiful white hairs, rather only a few such that he was not in need of dyeing.

2/46 Sufyân ibn Wakî` narrated to us; my father narrated to us; from Sharîk; from `Uthmân ibn Mawhab who said that Abû Hurayrah was asked,

'Did the Messenger of Allâh (SAW) dye his hair?' He replied, 'Yes.'[5] Abû `خsâ said, 'This hadîth was also reported by Abû `Awânah; from `Uthmân ibn `Abdullâh ibn Mawhab who said; from Umm Salamah.'[6]

"Abû `خsâ said, 'This hadîth was also reported by Abû `Awânah; from `Uthmân ibn `Abdullâh ibn Mawhab who said; from Umm Salamah.'" (Q) Bukhârî also records on the authority of `Uthmân ibn `Abdullâh ibn Mawhab who said, 'I entered upon Umm Salamah and she brought out a hair of the Messenger of Allâh (SAW) which was dyed.' Ibn Mâjah and Ahmad add, "…with henna and al-katam." al-Ismâ`îlî records that 'a hair from the beard of the Messenger of Allâh (SAW) was in the possession of Umm Salamah and it had on it the traces of henna and al-katam.'

(Q) The fact that they were in the possession of some Companions, dyed, is not a proof that the Prophet (SAW) himself dyed them. (MS) ad-Dâruquţnî records in Rijâl Mâlik, and it is also to be found in his Gharâ´ib Mâlik, on the authority of Abû Hurayrah that when the Prophet (SAW) passed away, whoever had any of his hairs would dye them so as to preserve them and make them last longer.[7]

_________________________________________________

1. Nawawî, Sharh Ŝahîh Muslim [15/77]; this was also stated by al-`Ainî, `Umadatu-l-Qârî [11/297]
2. Hadîth #43.
3. al-Isrâ´ (17): 15
4. Refer to the comments of (Q) to hadîth #43.
5. The author was alone in recording it.
6. Bukhârî.
7. Ibn Hajr [6/708].

**Abu Sayyad**

2/46 Sufyân ibn Wakî` narrated to us; my father narrated to us; from Sharîk; from `Uthmân ibn Mawhab who said that Abû Hurayrah was asked,

'Did the Messenger of Allâh (SAW) dye his hair?' He replied, 'Yes.'[1] Abû `isâ said, 'This hadîth was also reported by Abû `Awânah; from `Uthmân ibn `Abdullâh ibn Mawhab who said; from Umm Salamah.' [2]

"Abû `خsâ said, 'This hadîth was also reported by Abû `Awânah; from `Uthmân ibn `Abdullâh ibn Mawhab who said; from Umm Salamah.'" (Q) Bukhârî also records on the authority of `Uthmân ibn `Abdullâh ibn Mawhab who said, 'I entered upon Umm Salamah and she brought out a hair of the Messenger of Allâh (SAW) which was dyed.' Ibn Mâjah and Ahmad add, "…with henna and al-katam." al-Ismâ`îlî records that 'a hair from the beard of the Messenger of Allâh (SAW) was in the possession of Umm Salamah and it had on it the traces of henna and al-katam.'

(Q) The fact that they were in the possession of some Companions, dyed, is not a proof that the Prophet (SAW) himself dyed them. (MS) ad-Dâruquţnî records in Rijâl Mâlik, and it is also to be found in his Gharâ´ib Mâlik, on the authority of Abû Hurayrah that when the Prophet (SAW) passed away, whoever had any of his hairs would dye them so as to preserve them and make them last longer.[3]

3/47 Ibrâhîm ibn Hârûn narrated to us; an-Nadr ibn Zurârah informed us; from Abû Janâb; from Iyâd ibn Laqîţ; from al-Jahdamah, the wife of Bashîr ibn al-Khaŝâŝiyyah who said,

I saw the Messenger of Allâh (SAW) leaving his house while wiping his head after having had a bath. He had dyed his head with saffron (rad`) henna or a thick smearing of henna (radgh). [4] The doubt arose from the Shaykh [i.e. the narrator of the hadîţh].

(Q,M) an-Nadr: ibn Hajr said he was mastûr. Abû Janâb: some declared him da`îf because of his frequent tadlîs.

4/48 `Abdullâh ibn `Abdur-Rahmân narrated to us; `Amr ibn `Aŝim narrated to us; Hammâd ibn Salamah narrated to us; Humayd narrated to us; from Anas who said,

I saw the hair of the Messenger of Allâh (SAW) dyed. [5]

5/49 Hammâd and `Abdullâh ibn Muhammad ibn `Aqîl said,

I saw the hair of the Messenger of Allâh (SAW) with Anas ibn Mâlik, and it was dyed. [6]

"I saw the hair of the Messenger of Allâh (SAW) with Anas ibn Mâlik, and it was dyed." (MS) This hadîth of Anas contradicts an earlier hadîth from him stating that the Prophet (SAW) did not dye his hair. In some narrations of that hadiţh the wording is, "The Prophet (SAW) never dyed his hair." The reconciliation of these two ahâdîth can be found in the report which mentions that 'Anas ibn Mâlik came to Madînah when `Umar ibn `Abdu-l-`Azîz was its governor. `Umar sent a messenger to him to ask him if the Messenger of Allâh (SAW) had dyed his hair for he had seen some of his hair coloured. Anas replied, "The Messenger of Allâh (SAW) was blessed with black hair, and if I had wished to count what had appeared in his head and beard of white hairs, I would not have counted more than eleven. This colour that you saw came about because of the perfume that he (SAW) would employ." Recorded by al-Hâkim who said it had a ŝahîh isnâd and adh-Dhahabî agreed.[7] Bukhârî records on the authority of ar-Rabî`ah who said, 'I saw one of his hairs and it was red so I asked about it and it was said: it was red on account of perfume.'[8]

However this negation of Anas contradicts the affirmation of his (SAW) dyeing his hair narrated from other Companions, and these are reconciled by the words of an-Nawawî that have preceded. A similar reconciliation was mentioned by al-Hâfiz, al-Fath and before him by ibn Kathîr, al-Bidâyah.[9]

__________________________________________________ _____

1. The author was alone in recording it.
2. Bukhârî.
3. Ibn Hajr [6/708].
4. The author was alone in recording it. (A) The isnâd is da`îf: it contains an-Nadr who is mastûr and Abû Janâb who is a mudallis.
5. he author was alone in recording it.
6. Hadîth #48.
7. Albânî, Mukhtaŝar Shamâ´il
8. Bukhârî.
9. Albânî, Mukhtaŝar Shamâ´il

**Abu Sayyad**

Is it recommended to dye white hairs?

(MS) The scholars have not differed concerning the permissibility of dyeing the hair with henna and the likes but they have differed concerning which is better: dyeing or not dyeing.[1] (Q) al-Mîrak said, 'The scholars, the early and latter, differed as to whether dyeing is the better course or not dyeing. A group of the People of Knowledge were of the opinion that it is better to dye depending upon the hadîth of Abû Hurayrah recorded by Bukhârî and Muslim that the Prophet (SAW) said, "The Jews and Christians do not dye their hair, so oppose them." They also depended upon the hadîth of Abû Umâmah who said, "The Messenger of Allâh (SAW) came out upon a group of elderly people of the Anŝâr whose beards were white and said, 'Gathering of Anŝâr, dye with red or saffron and oppose the People of the Book.'" Recorded by Ahmad with hasan isnâd. It was for this reason that al-Hasan, al-Husayn, and a large group of the senior Companions dyed their hair (MS) such as Abû Bakr, `Umar, `Uthmân, Mu`âwiyah, al-Mughîrah, Abû Hurayrah, and Jâbir.[2] an-Nawawî said, 'Our madhab is that it is recommended for a man and woman to dye their white hair with henna or saffron and it is prohibited for them to dye it black according to the most correct opinion.'[3] (Q) However, many scholars leaned towards the opinion that not dyeing was the better course due to the hadîth of `Amr ibn Shu`ayb from his father from his grandfather that the Messenger of Allâh (SAW) said, "Whoever attains a white hair, it will be light for him unless he plucks it or dyes it." This is how at-Ţabarî reports it but al-`Asqalânî said, "Recorded by at-Tirmidhî who declared it hasan but I have not seen this exception mentioned in any of its routes."[4] at-Tirmidhî and an-Nasâ´î record on the authority of Ka`b ibn Murrah that the Prophet (SAW) said, "Whoever attains a white hair while in Islâm, it will be a light for him on the Day of Judgment." at-Tirmidhî also records it from the hadîth of `Amr ibn `Abasah and said it was ŝahîh. at-Ţabarânî records the hadîth of ibn Mas`ûd that the Prophet (SAW) used to dislike altering the colour of white hairs. It is for this reason that `Alî, Salamah ibn al-Akwa`, Ubayy ibn Ka`b, and a group of the senior Companions did not dye their hair. at-Ţabarî reconciled these reports by stating that, 'Whoever's white hairs look distasteful, it is recommended for such a person to dye his hair; as for the one whose white hairs do not look distasteful, it is not recommended for him to dye his hair. However the better course, in general, is to dye white hair because by doing so one is following the command to oppose the People of the Book and preserving his hair. However if the habit of a land is not to dye, not dyeing for a person who resides there is better.' This is an excellent reconciliation.

Dyeing with black

Moreover those who hold that is recommended to dye have differed concerning the permissibility of dyeing with black. The best course is to dye with red or saffron and most of the scholars were of the opinion that it is reprehensible to dye with black. (MS) This is without doubt the correct opinion and Imâm Ahmad was asked, 'Do you dislike dyeing with black?' to which he replied, 'By Allâh, yes!'[5] (Q) and an-Nawawî leant towards the opinion that the reprehensibility is one of prohibition. Some of the scholars allowed dyeing with black when undertaking Jihâd but others did not. Muslim records on the authority of Jâbir that Abû Quhâfah was brought to the Messenger of Allâh (SAW) on the Day of the Conquest of Mecca and the hair of his head and beard was white like hyssop. He (SAW) said, "Change the colour of this but avoid black."' (MS) Abû Dâwûd records on the authority of Ibn `Abbâs reports that the Messenger of Allâh (SAW) said, "In the last days there will be a people who dye their hair black such that they look like the chests of pigeons: they will not smell the scent of Paradise."[6] (Q) The authors of the Sunan record on the authority of Abû Dharr that the Prophet (SAW) said, "The best thing with which you alter your white hairs is henna and al-katam." We have previously mentioned that dyeing with these two leads to a colour between red and black.[7] (MS) `Aţâ´ said, 'I did not see any of the Companions dyeing their hair black, rather they would only use henna and al-Katam and this yellow dye.'[8] al-Hakam ibn al-`Amr al-Ghifârî, 'My brother, Râfi`, and I entered upon `Umar ibn al-Khaţţâb and I had dyed my hair with henna and my brother had dyed his hair with saffron. `Umar ibn al-Khaţţâb said to me, "This is dye of Islâm," and he said to my brother, "This is the dye of faith."['9 ] (Q) Some differentiated between men and women in this: allowing black for women but not for men and this is the chosen opinion of al-Halîmî, (MS) and Ishâq ibn Râhawayh.[10] (Q) As for dyeing hands and feet, this is recommended for women and prohibited for men, unless it is for medicinal purposes.

	(#16 (permalink))
Abu Sayyad *iwannagetmarried.com* Status: Offline Posts: 6,833 Reputation: 50335 Rep Power: 91 Join Date: Mar 2005 Gender: Way of Life: Muslim	Re: Shamâ´il al-Muhammadiyyah (Description of Prophet Muhammad) by Abû ‘Isâ at-Tirmid - 12-15-2006 §6/29. Suwayd bin Nasr narrated to us; `Abdullâh bin al-Mubârak narrated to us; from Ma`mar; from Thâbit; from Anas (RA) that, The hair of the Messenger of Allâh (sallAllâhu `alayhi wa sallam) used to reach half way down his ears. [1] §7/30. Suwayd bin Nasr narrated to us; `Abdullâh bin al-Mubârak narrated to us; from Yûnus bin Yazîd; from az-Zuhrî; `Ubaydullâh bin `Abdullâh bin `Utbah informed us; from ibn `Abbâs (RAA) that, The Messenger of Allâh (sallAllâhu `alayhi wa sallam) used to let his hair hang down whereas the polytheists used to part their hair. The People of the Book used to let their hair hang down and he (sallAllâhu `alayhi wa sallam) used to like conforming to their practice in that which he had not been commanded. Then after this the Messenger of Allâh (sallAllâhu `alayhi wa sallam) used to part his hair. [2] "The Messenger of Allâh (sallAllâhu `alayhi wa sallam) used to let his hair hang down," (M) without parting it. an-Nawawî said, 'The scholars have stated that what this means is that he would let his forelock hang over his brow like a lock of hair (qussa).' "Whereas the polytheists used to part their hair. The People of the Book used to let their hair hang down and he (sallAllâhu `alayhi wa sallam) used to like conforming to their practice," (M) i.e. at that time when the polytheists were many "in that which he had not been commanded," (H) [3]in the narration of Ma`mar, 'Whenever he was in doubt over a matter concerning which no command had come to him, he would do what the People of the Book did.' (M) He preferred the practice of the People of the Book over the practice of the polytheists because they were still holding on to some remnant of the laws of the Messengers whereas the polytheists had no support for what they did besides the practice of their forefathers. Alternatively it is said, as mentioned by an-Nawawî, that he did this by way of encouraging them to accept Islâm just as he did by initially facing their Qiblah in prayer (Q) then after this when Islâm became manifest, he opposed them in many affairs. (M) Some went on to say that the hadîth shows that this preference was shown before Islâm spread and became strong, then when Makkah was conquered and affairs settled down, he preferred to oppose them. al-Qurţubî said, 'His preference for conforming to their practice was when he first came to Madînah, at that time when he used to face their Qiblah, in order to encourage them to accept Islâm. When they did not accept Islâm despite his efforts, he ordered that their practice be opposed in many different issues.' (H) [4]This opinion of al-Qurţubî is a possibility, but there is another possibility which is more likely: that in those issues where the ruling could either be one or the other, without there being a third possibility, and nothing had been revealed concerning it to the Prophet (sallAllâhu `alayhi wa sallam), he would act in accordance to the practice of the People of the Book because in origin they had a law from Allâh. Then, when the polytheists accepted Islâm, only the People of the Book were left to oppose so he ordered that they be opposed. I have gathered together the issues in which we have been ordered to oppose the People of the Book in from various ahâdîth and they exceeded thirty. "Then after this the Messenger of Allâh (sallAllâhu `alayhi wa sallam) used to part his hair," (Q) and not leave any hanging over his brow. (H) [5]In the narration of Ma`mar the wording is, 'Then he ordered the parting of the hair.' …It is clear that he did this because revelation came to him concerning it due to the saying of the narrator, 'He (sallAllâhu `alayhi wa sallam) used to like conforming to their practice in that which he had not been commanded,' which then clearly implies that he parted his hair because the order came to him from Allâh. An order can either be obligatory or recommended. (M) Letting the hair hang freely is still permissible but this hadîth shows that it is better to part the hair as this is what the Messenger of Allâh (sallAllâhu `alayhi wa sallam) did at the end of his life. [6]This at odds to the opinion of Qâdî `Ayâd (Q) that letting the hair hang freely was abrogated and as such this was not permissible and neither was the forelock or letting the hair reach shoulder length. (M) It is reported that some of the Companions would let their hair hang freely; were parting obligatory, they would not have done so. [7 ](Q) This is the opinion of Mâlik and the majority and an-Nawawî said, 'The correct opinion is that it is permissible.' Perhaps the wisdom behind his changing to parting is that it is neater and easier to clean, with less wastage of water, and moreover it does not resemble the habit of women. Ibn Hajr said, 'Letting the hair hang freely would then be permissible if by doing so one does not resemble women, otherwise it is prohibited without any dispute.' (M) With regards the hadîth that has preceded, [8]'If the hair on his forehead parted of its own accord, he would keep it parted,' al-Qasţallânî said that this is understood to refer to the beginning of his affair. §8/31. Muhammad bin Bashshâr narrated to us; `Abdur-Rahmân bin Mahdî informed us; from Ibrâhîm bin Nâfi` al-Makkî; from ibn Abû Najîh; from Mujâhid from Umm Hâni´ who said, I saw the Messenger of Allâh (sallAllâhu `alayhi wa sallam) having four braids. [9] "I saw the Messenger of Allâh (sallAllâhu `alayhi wa sallam) having four braids," (Q) Ibn Hajr said, 'This hadîth proves the permissibility of having braids even for men, as such it is not specific to women unless one takes into account the habit which has become widespread in the majority of lands, but this should not be taken into consideration.' (M) The literal sense of the ahâdîth quoted in this chapter show that the Prophet (sallAllâhu `alayhi wa sallam) never shaved his head except as part of the rites of Hajj and `Umrah. (Z) [10 ]This was declared with certainty by ibn al-Qayyim who further said that he only shaved his head on four occasions. (AD) Ibn `Umar (RAA) reports that the Prophet (sallAllâhu `alayhi wa sallam) saw a child, part of whose head was shaved and part unshaved. He said, "Either shave the whole head or leave the whole head." (MS) [11]al-Qârî said, 'This hadîth indicates the permissibility of shaving the head outside of Hajj and `Umrah. However it is better not to shave unless it be part of the rites of Hajj and Umrah as was the practice of the Prophet (sallAllâhu `alayhi wa sallam) and his Companions.' As for the hadîth concerning the Khawârij that one of their features would be the shaving of their heads, an-Nawawî said, 'There is no evidence in this for the reprehensibility of shaving the head, all it mentions is this would be one of their features and a feature could be prohibited or permissible.' (MS) [12]ibn `Abdu-l-Barr said, 'The scholars in all the various lands are agreed that shaving the head is permissible.' It is disliked for a woman to shave her hair and some said it was prohibited. (SM) Ibn `Umar (RAA) reports that he heard the Messenger of Allâh (sallAllâhu `alayhi wa sallam) prohibiting al-Qaza`. I [the sub-narrator] asked Nâfi` what that was and he replied, 'When a part of a child's hair is shaved and part of it is left.' (H) [13]an-Nawawî said, 'The most authentic position is that al-Qaza` is as explained by Nâfi`: shaving part of the head of a child unrestrictedly. It is also said it is to shave different parts of the head but the first opinion is correct as it is the explanation of the narrator and it does not oppose the literal sense of the hadîth, therefore it is obligatory to act by it.' I say: except that it is not a condition that it be a child. An-Nawawî said, 'They have unanimously agreed upon the reprehensibility of shaving the hair in different places, unless it is for medicinal reasons or the likes. The reprehensibility mentioned is not one of prohibition and there is no difference in this between men and women.' ________________________________________________ 1. Abû Dâwûd [at-Tarajjul] and an-Nasâ´î [az-Zînah], refer to Hadîth #24 2. Bukhârî [Sifatu-n-Nabî, Manâqib al-Ansâr, al-Libâs] and Muslim [al-Fadâ´il] 3. Ibn Hajr [6/712, 10/442] 4. Fath [10/444] 5. Fath [10/443] 6. Zurqânî, Sharh Muwaţţa [4/428] 7. Some of these narrations can be seen in ibn `Abdu-l-Barr, at-Tamhîd [2/629+] 8. Hadîth #8 9. Hadîth #28 10. Sharh Mawâhib al-Laduniyyah [5/507] 11. `Adhimabâdî, `Awn al-Ma`bûd [11/248] 12. ibn Muflih, al- آdâb ash-Sharî`ah [3/513] 13. Fath [10/446-447], Sharh Sahîh Muslim [13/85] __________________ هَلْ جَزَاء الْإِحْسَانِ إِلَّا الْإِحْسَانُ؟ Is there any reward for good other than good? [ar-Rahman: 60] "However, keep in mind that you must instruct the people with kindness and mercy. Don’t take this answer and shove it in their faces.* Be kind, gentle and patient.*" - Imam Suhaib Webb, advising after giving an answer. O Allah, Lord of Jibril, Mika'il and Israfil, Creator of the heavens and the earth, Knower of the unseen and the seen, You will judge between Your servants concerning that wherein they differ. Guide me with regard to that wherein there is dispute concerning the truth by Your leave, for You guide whomsoever You will to the straight path. Oh Allah, I seek refuge in You lest I misguide others, or I am misguided by others, lest I cause others to err or I am caused to err, lest I abuse others or be abused, and lest I behave foolishly or meet with the foolishness of others.

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Abu Sayyad *iwannagetmarried.com* Status: Offline Posts: 6,833 Reputation: 50335 Rep Power: 91 Join Date: Mar 2005 Gender: Way of Life: Muslim	Re: Shamâ´il al-Muhammadiyyah (Description of Prophet Muhammad) by Abû ‘Isâ at-Tirmid - 12-15-2006 CHAPTER FOUR - The Messenger of Allâh Tending to His Hair (Q) Tarajjul refers to combing, cleaning, and adorning the hair; ibn Hajr said, quoting from ibn Battâl, 'It falls under the general category of cleanliness and this is something the Sharî`ah has recommended.' [1] He (SAW) said,"Cleanliness is from the religion"; Allâh, Exalted is He says, "Children of Adam! Wear fine clothing in every Mosque"[2]; and moreover the outer is an indication of the inner. As for the hadîth prohibiting tending to the hair except occasionally,[3] the intent behind it is to prohibit excessive oiling and the likes, this being indicative that the action being done is arising from ones own base desires. (AD) `Abdullâh bin Buraydah reports that a man from the Companions of the Messenger of Allâh (SAW) travelled to Fadâlah bin `Ubayd in Egypt and said, 'I have not come to visit you, rather you and I heard a hadîth from the Messenger of Allâh (SAW) and I had hoped you had some knowledge concerning it.' He asked, 'What is it?' He said, 'Such-and-such a hadîth'. Then he asked [Fadâlah], 'Why is it that I see you with dishevelled hair yet you are the ruler of this land?' He replied, 'The Messenger of Allâh (SAW) prohibited us from excessive luxurious living'. 'ibn Buraydah said that falling under its meaning was [frequent] tending to the hair. (Q) al-Mîrak said, 'The excessiveness mentioned in the hadîth shows that a middle course is not prohibited, and it is with this understanding that all the varying reports are reconciled.' [4] (AD) Abû Hurayrah reports that the Messenger of Allâh (SAW) said, 'Whoever has hair, let him honour it.' (Q) The isnâd is hasan.[5] The Muwatta has the hadîth of `Atâ´ bin Yasâr that the Messenger of Allâh (SAW) saw a man with dishevelled hair of head and beard and indicated that he should neaten it. The hadîth is mursal sahîh and it has a witness in the hadîth of Jâbir that is recorded by Abû Dâwûd and an-Nasâ´î with a hasan isnâd.[6] (MM) Abû Qatâdah al-Ansârî reports that he asked the Messenger of Allâh (SAW), 'I have hair reaching my shoulders, should I comb it?' He replied, "Yes, and honour it." Because of this he would sometimes oil his hair twice a day. (Z) [7]Because of its frequently becoming disarrayed due to his work or the likes, as such it does not contradict the prohibition of doing so except occasionally, [because he did it due to a need]. §1/32. Ishâq bin Mûsâ al-Ansârî narrated to us; Ma`n bin `خsâ narrated to us; Mâlik bin Anas narrated to us; from Hishâm bin `Urwah; from his father; from `آ´ishah (RAH) who said, I would comb the hair of the Messenger of Allâh while menstruating. [8] "I would comb the hair of the Messenger of Allâh," (M) thereby showing the recommendation of combing the hair of the head and by analogy, the hair of the beard. This is explicitly mentioned in the da`îf hadîth that follows. (MS) [9]Rather combing the beard could be regarded as something more recommended than combing the head because the hair of the head could be covered whereas the hair of the beard is not. "While menstruating," (Q) this proves the permissibility of interacting with a menstruating woman. ad-Dâruqutnî records that she used to wash the head of the Messenger of Allâh (SAW) while he was residing in the Mosque and she was menstruating: he would hold his head out of the Mosque for her. This proves that the body of menstruating woman is pure, as is her sweat; moreover it shows that the contact that is prohibited for one making i`tikâf is sexual intercourse and what leads to it, and that the menstruating woman cannot enter the Mosque. §2/33. Yûsuf bin `خsâ narrated to us; Wakî` informed us; ar-Rabî` bin Ŝabîh informed us; from Yazîd bin Abân - i.e. ar-Raqâshî; from Anas bin Mâlik (RA) who said, Frequently would the Messenger of Allâh (SAW) oil his hair, comb his beard and wear a head veil [when having oiled his hair] to the point that it seemed that his garment was like that of an oil merchants. [10] (Q) ar-Rabî` bin Ŝabîh: truthful but of poor memory (M) ibn al-Qattân was not pleased with him; Ahmad said that there was no problem with him; ibn Ma`în said he was da`îf. (Q) Yazîd bin Abân: Ibn Hajr said, 'They declared him da`îf, therefore the hadîth is defective.' (M) an-Nasâ´î said he was matrûk; ad-Dâruqutnî and Ahmad said that he was munkar al-hadîth; and al-Hâfidh al-`Irâqî decisively stated that the hadîth was da`îf. "Frequently would the Messenger of Allâh (SAW) oil his hair, comb his beard and wear a head veil," (M) this is a veil placed on the head after oiling the hair in order to protect the turban from staining. (Q) Ibn al-Jawzî, Kitâb al-Wafâ´ records on the authority of Anas that when the Messenger of Allâh (SAW) would lie down to sleep at night, his water for wudû´, miswâk and comb would be laid out for him. Then when he awoke at night to pray, he would clean his teeth, perform wudû´ and comb his beard. at-Tabarânî, al-Awsat records on the authority of `آ´ishah that the Messenger of Allâh (SAW) would always have his miswâk and comb with him, and he would look in a mirror when combing his beard. "To the point that it seemed that his garment," (Q) of his body due to his frequent oiling and wearing of the head veil, it is also postulated that the garment referred to is the head veil. (M) The context of many of the narrations concerning this show that what is meant is the top of his shirt that met his hair and that the oil seeped down that far. Ibn Sa`d, at-Tabaqât records this hadîth with the wording, 'He would frequently wear a head veil until it seemed that the collar of his shirt was like the clothes of an oil merchant.' Ibn Hajr said, 'A narration mentions that his garment would be like that of an oil merchants, this means that he would oil his hair and then cover it with a veil, and it would seem that the part of his garment that made contact with his hair was like that of an oil merchants.' "Was like that of an oil merchants," (Q) or one who makes oil. Ibn Sa`d also records a similar hadîth on the authority of Anas. (M) al-Hâfidh al-`Irâqî, Sharh at-Tirmidhî said, 'The isnâd to this hadîth is da`îf but it has supporting witnesses such as what is to be found in al-Khalfiyyât on the authority of Sa`d bin Sa`d that the Messenger of Allâh (SAW) would frequently oil his hair and comb his beard after wetting it; al-Bayhaqî, as-Sunan records on the authority of Abû Sa`îd that his (SAW) place of prayer would never be devoid of his miswâk and comb, and he would frequently comb his beard. The isnâd to this hadîth is da`îf.' Moreover what is meant by frequently here is on some occasions and not others due to the ahâdîth that mention the prohibition of oiling except on occasion. When this is understood, it does not contradict the description of him (SAW) being the cleanest of people. (Q) [11 ]Moreover doing something frequently does not necessitate that it be done everyday, rather the term frequently could equally apply to doing something whenever a need dictated its observance. §3/34. Hannâd bin Sarrî narrated to us; Abû al-Ahwa· informed us; from al-Ash`ath bin Abû ash-Sha`thâ´; from his father; from Masrûq; from `آ´ishah (RAH) who said, The Messenger of Allâh (SAW) used to love commencing on his right side when cleaning himself, when combing and when putting his shoes on. [12] "The Messenger of Allâh (SAW) used to love commencing on his right side," (Q) Perhaps the reason behind this preference was to seek good omens, for the People of the Right Hand are the inhabitants of Paradise and they will be given their books in their right hands. Bukhârî adds in his version, "…as much as he was able," thereby showing that he persisted in this so long as there did not exist any factors preventing him from doing so. "When cleaning himself, when combing and when putting his shoes on," (Q) but not when taking his shoes off for one commences with left, again to honour the right. Likewise one does the same for clothes, socks, and the likes. The meaning is that he (SAW) would love commencing with the right in these matters and in all matters that involved showing respect and honour such as accepting and giving, entering the Mosque, the house, shaving the head, trimming the moustache, trimming nails, removing underarm hair, applying antimony, lying down, eating, drinking, and brushing the teeth with regards holding with the right hand and starting with the right side. This in contrast to that which does not contain nobility such as leaving the Mosque, entering the toilet etc. which is commenced with the left, again to honour the right. an-Nawawî said, 'The principle of the Sharî`ah is to commence with the right in everything that carries the meaning of respect, honour and adornment, and to commence the opposite with the left.' The proof for this generalization lies with what Bukhârî and Muslim record on the authority of `آ´ishah that "It would please the Prophet (SAW) to commence with the right side in his putting shoes on, his combing, his purification, and in all his affairs." an-Nasâ´î records the hadîth that "The Messenger of Allâh (SAW) would love commencing with the right: he would take with the right, give with the right, and would love commencing with the right in all his affairs." The exception with regards to things that do not contain any honouring is proven by the hadîth recorded by Abû Dâwûd on the authority of `آ´ishah that 'The right hand of the Messenger of Allâh (SAW) was for his purification and eating and his left hand was for cleaning after relieving himself and for anything that was distasteful." _____________________________________________ 1. Fath [10/450] 2. al-A`râf (7): 31 3. Hadîth #35 4. as was also stated by ibn Hajr, Fath [10/450] 5. as was also stated by ibn Hajr, Fath [10/450] 6. Fath [10/449] 7. Zurqânî, Sharh Muwatta [4/430] 8. Bukhârî [al-Hayd, al-Libâs], Muslim [al-Hayd] 9. al-Bâjî, Sharh Muwatta [9/400] 10. al-Bayhaqî. (A) its isnâd contains two da`îf narrators. Ibn Kathîr said, 'It contains oddity and is objectionable.' 11. Sharh Mishkât [8/226 #4445] 12. Bukhârî [al-Wudû´, as-Ŝalâh, al-At`imah, al-Libâs], Muslim [at-Tahârah] __________________ هَلْ جَزَاء الْإِحْسَانِ إِلَّا الْإِحْسَانُ؟ Is there any reward for good other than good? [ar-Rahman: 60] "However, keep in mind that you must instruct the people with kindness and mercy. Don’t take this answer and shove it in their faces.* Be kind, gentle and patient.*" - Imam Suhaib Webb, advising after giving an answer. O Allah, Lord of Jibril, Mika'il and Israfil, Creator of the heavens and the earth, Knower of the unseen and the seen, You will judge between Your servants concerning that wherein they differ. Guide me with regard to that wherein there is dispute concerning the truth by Your leave, for You guide whomsoever You will to the straight path. Oh Allah, I seek refuge in You lest I misguide others, or I am misguided by others, lest I cause others to err or I am caused to err, lest I abuse others or be abused, and lest I behave foolishly or meet with the foolishness of others.

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Abu Sayyad *iwannagetmarried.com* Status: Offline Posts: 6,833 Reputation: 50335 Rep Power: 91 Join Date: Mar 2005 Gender: Way of Life: Muslim	Re: Shamâ´il al-Muhammadiyyah (Description of Prophet Muhammad) by Abû ‘Isâ at-Tirmid - 12-15-2006 Chapter 5 - The Messenger of Allâh's White Hair §1/37 Muhammad bin Bashshâr narrated to us; Abû Dâwûd informed us; Hammân informed us; on the authority of Qatâdah who said, I asked Anas bin Mâlik, 'Did the Messenger of Allâh (SAW) dye his hair?' He replied, 'He did not reach that stage, there was just something on his temples, however Abû Bakr dyed his hair with henna and katam.'[1] "I asked Anas bin Mâlik, 'Did the Messenger of Allâh (SAW) dye his hair?' He replied, 'He did not reach that stage," (Q) meaning his hair did not reach that stage, this is what some said but the correct opinion is that he (SAW) himself did not reach the stage in life where he required to dye. This explanation is strengthened by the report of Muslim via the route of Muhammad bin Sîrîn that he asked Anas bin Mâlik, 'Did the Messenger of Allâh (SAW) dye his hair?' He replied, 'He did not reach that age.' It is also possible that it means that the number of his white hairs did not reach the point where he would have needed to dye them, and this understanding is strengthened by the remainder of the hadîth. "There was just something," (Q) insignificant "on his temples," (Q) the literal sense of this seems to contradict the next hadîth, however it could be said that this statement was said to stress their lack of number as opposed to specifying the number of white hairs on his beard. al-`Isâm said, 'One also understands from this that there were only a few white hairs on his head because the first appearance of white hairs there is on the temples.' (MS) Bukhârî records on the authority of Wahb Abû Juhayfah as-Suwâ´î who said, 'I saw the Prophet (SAW) and I saw some white hair below his lower lip.'; Harîz ibn `Uthmân asked `Abdullah ibn Busr, the Companion of the Prophet (SAW), 'Did you see the Prophet (SAW) when he was an old man?' He replied, 'There was some white hairs below his lower lip and above the chin.';[2] He also records on the authority of Muhammad ibn Sîrîn who said, 'I asked Anas if the Prophet (SAW) dyed his hair.' He replied, 'He did not reach the stage of having white hair, except a little.'; Thâbit reports that Anas was asked about the Prophet (SAW) dying his hair to which he replied, 'He did not reach that stage where he would have needed to dye, and if I wished to count the scarce scattering of white hairs in his beard [I could have done so].' Muslim records on the authority of Thâbit that Anas said, 'If I had wished to count the scarce scattering of white hairs in his head, I could have done so.'; Jâbir ibn Samurah said, 'White hairs appeared on the front of his head and beard.' al-Hâfiz ibn Hajr said, 'All the various ahâdîth concerning this are reconciled by the report of Muslim on the authority of Anas, 'The Messenger of Allâh (SAW) did not dye his hair, there were white hairs on his lower lip, temples, and a scarce scattering on his head.'[3] From all the different narrations it becomes clear that most of his (SAW) white hairs were on his lower lip. The statement of Anas when asked if he (SAW) dyed his hair, 'There was just something on his temples' means that there were not that great a number such as would have required him to dye, this was explicitly stated by him in the version narrated by Muhammad ibn Sîrîn.'[4] "However Abû Bakr dyed his hair with henna and katam," (Q) The reason for mentioning Abû Bakr was because of his status and closeness to the Messenger of Allâh (SAW). (M) Katam is a root that contains a reddish colour which is mixed with wasima so as to get a black dye. The narration of the author mentions Abû Bakr alone as does Muslim in some of his routes. However the narration of Ahmad5 has, 'Abû Bakr and `Umar dyed their hair with henna and katam.' Some said that the mention of `Umar here is an error due to the report of Muslim that Abû Bakr would dye his hair with henna and katam and `Umar would dye his hair with henna alone, (MS) or it indicates that Abû Bakr would use a mix all the time whereas `Umar would not,[6] or that `Umar employed one method sometimes and the other at others. This option is better than claiming error.[7] (Q) This narration shows that Abû Bakr would mix henna with katam when dying and not use katam alone, because this would imply that he dyed his hair black and that is something blameworthy. al-`Asqalânî said: using katam alone leads to a black colour with a reddish tinge, using henna alone leads to a red colour and mixing both leads to a colour between black and red. Detail follows in the next chapter. §2/38 Ishâq bin Man•ûr and Yahyâ bin Mûsâ narrated to us; `Abdur-Razzâq narrated to us; on the authority of Ma`mar; on the authority of Thâbit; on the authority of Anas (RA) who said, I counted only fourteen white hairs in the head and beard of the Messenger of Allâh (SAW). [8] "I counted only fourteen white hairs in the head and beard of the Messenger of Allâh (SAW)," (Q) This does not negate the hadîth that has already been quoted in the first chapter also on the authority of Anas (RA), 'There were not to be found [as much as] twenty white hairs on his head and beard,'[9] because this is a generic negation (M) and is an approximation, and fourteen is close to twenty. Bayhaqî records on the authority of Anas, 'Allâh, Exalted is He, did not disfigure him with white hairs, there were only seventeen or eighteen such hairs,' (MS) the isnâd is sahîh.[10] al-Hâfiz ibn Hajr said, 'Meaning that his white hairs did not detract from his beauty in any way.'[11] (M) These two narrations are reconciled by stating that he was informing of two different stages in the life of the Prophet (SAW) or that he himself did not count more than fourteen hairs but in actuality there were seventeen or eighteen. §3/39 Muhammad bin al-Muthannâ narrated to us; Abû Dâwûd informed us; Shu`bah informed us; on the authority of Simâk bin Harb who said that he heard Jâbir bin Samurah (RA) saying upon being asked about the Messenger of Allâh's (SAW) white hairs, When he oiled his hair, no white hairs would be seen, but when he did not oil it, something of them would be seen. [12] "When he oiled his hair, no white hairs would be seen," (Q) due to their being hidden by the shine of the oil, "but when he did not oil it, something of them would be seen," (MS) Ahmad records on the authority of Jâbir bin Samurah that, 'The hair on the front of the Messenger of Allâh's (SAW) head and beard had turned white. When he oiled it and combed it, it was no longer apparent.' Muslim records on the authority of Jâbir bin Samurah that, 'The hair on the front of the Messenger of Allâh's (SAW) head and beard had turned white. When he oiled it, it was no longer apparent, but when it was dishevelled, it was.' (Q) This shows that when he (SAW) oiled his hair, it would join together and therefore the white hairs would be hidden due to their scarce number, but when he did not oil his hair, it would be loose and then the white hairs would show. _______________________________________________ 1. Bukhâri [Manâqib] and Muslim [Fadâ´il] 2. Zurqânî, Sharh Mawâhib al-Laduniyyah [5/496], 'The clear sense of this hadîth shows that there were ten or less. This is because the jam` qilla has been employed which refers to a number which is ten or less.' 3. This was also stated by al-`Ainî, `Umadatu-l-Qârî [11/297] 4. Fath [6/707-709] 5. and one narration of Muslim. 6. `Adhîmabâdî, `Awn al-Ma`bùd [11/2590] 7. Sharh Mishkât [8/232 #4452] 8. Ahmad [#] 9. Hadîth #1 10. Fath [6/708]. Muslim also records on the authority of Anas, 'Allâh did not disfigure him with white hairs.' al-Hâkim records on the authority of `A´ishah, 'Allâh did not disfigure him with white hairs. 11. Sharh Mawâhib al-Laduniyyah [5/497], Fath [6/709]. This was also stated by al-`Ainî, `Umdatu-l-Qârî [11/297] 12. Muslim [Fadâ´il] and an-Nasâ´î [az-Zînah] __________________ هَلْ جَزَاء الْإِحْسَانِ إِلَّا الْإِحْسَانُ؟ Is there any reward for good other than good? [ar-Rahman: 60] "However, keep in mind that you must instruct the people with kindness and mercy. Don’t take this answer and shove it in their faces.* Be kind, gentle and patient." - Imam Suhaib Webb, advising after giving an answer. O Allah, Lord of Jibril, Mika'il and Israfil, Creator of the heavens and the earth, Knower of the unseen and the seen, You will judge between Your servants concerning that wherein they differ. Guide me with regard to that wherein there is dispute concerning the truth by Your leave, for You guide whomsoever You will to the straight path. Oh Allah, I seek refuge in You lest I misguide others, or I am misguided by others, lest I cause others to err or I am caused to err, lest I abuse others or be abused, and lest I behave foolishly or meet with the foolishness of others. Last edited by Abu Sayyad; 12-15-2006 at 03:20 AM..*

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Abu Sayyad *iwannagetmarried.com* Status: Offline Posts: 6,833 Reputation: 50335 Rep Power: 91 Join Date: Mar 2005 Gender: Way of Life: Muslim	Re: Shamâ´il al-Muhammadiyyah (Description of Prophet Muhammad) by Abû ‘Isâ at-Tirmid - 12-15-2006 §4/40 Muhammad bin `Umar bin al-Walîd al-Kindî al-Kûfî narrated to us; Yahyâ bin Adam informed us; on the authority of Sharîk; on the authority of `Ubaydullâh bin `Umar; on the authority of Nâfi`; on the authority of `Abdullâh bin `Umar (RAA) who said, The white hairs of the Messenger of Allâh (SAW) only came to about twenty. [1] "The white hairs of the Messenger of Allâh (SAW) only came to about twenty," (MS) Ishâq bin Rahawayh, ibn Hibbân and al-Bayhaqî record on the authority of ibn `Umar, 'The white hairs of the Messenger of Allâh (SAW) only came to about twenty, all towards the front.'[2] Having white hairs is not a defect in a person. Abû Dâwûd records on the authority of ibn `Umar that the Prophet (SAW) said, "Do not pluck your white hairs for they are the light of Islâm. There is no Muslim who attains a white hair while in Islâm except that it will be a light for him on the Day of Judgment." at-Tirmidhî and an-Nasâ´î record on the authority of Ka`b ibn Murrah that the Prophet (SAW) said, "Whoever attains a white hair while in Islâm, it will be a light for him on the Day of Judgment." al-Bayhaqî records on the authority of ibn `Umar that the Prophet (SAW) said, "White hairs are the light of a believer. There is no person who attains a white hair while in Islâm except that he will acquire a good deed for each white hair, and be raised one level."[3,4] §5/41 Abû Kurayb Muhammad bin al-`Alâ´ narrated to us; Mu`âwiyah bin Hishâm informed us; on the authority of Shaybân; on the authority of Abû Ishâq; on the authority of `Ikrimah; on the authority of ibn `Abbâs (RAA) who said, Abû Bakr said to the Messenger of Allâh (SAW), 'Messenger of Allâh, your hair has gone white!' He replied, "It was [Sûrah's] Hûd, al-Wâqi`ah, al-Mursalât, `Amma Yatasâ´lûn, and Idha ash-Shamsu Kuwwirat that made this happen!" [5] "Abû Bakr said to the Messenger of Allâh (SAW), 'Messenger of Allâh, your hair has gone white!'" (Q) i.e. your hair has gone white and the resultant effects have appeared on your body such as frailty and the likes. Ibn Sa`d has the wording, '…your hair has fast gone white!' "He replied, 'It was [Sûrah's] Hûd, al-Wâqi`ah, al-Mursalât, `Amma Yatasâ´alûn, and Idha ash-Shamsu Kuwwirat that made this happen!'" (M) at-Ţabarânî adds in his version, "al-Hâqqâh." Ibn Mardawayh adds in his version, "Hal atâka hadîthu-l-ghâsghiyah." Ibn Sa`d adds in his version, "al-Qâri`ah and Sa´ala Sâ´ilun," yet another version of his has, "Iqtarabati-s-Sâ`ah." (Q) and the likes of these chapters which talk about the affairs of the Hereafter and their horrors. at-Tûrabashtî said, 'Meaning that my concern for what they contain with regards mention of the horrors of the Hereafter, and the calamities that struck the previous nations, and my subsequent fear for my nation, has greatly affected me to the point that I attained white hairs before my time.' (M) And add to this the command that is contained in Hûd to remain firm and steadfast (istiqâmah) which is something truly difficult. However because of the greatness of the Prophet's heart and his degree of certainty, his concern did not overcome him completely but rather slightly so, such that only a few of his hairs turned white. As such his beauty and splendour remained. Sûrah Hûd has been mentioned first because it contains the command to remain firm and steadfast which is from the loftiest of the stations: none is able to reach its peak unless he be one whom Allâh has graced. Some have objected to this reasoning stating that the command to be steadfast and firm has also been mentioned in ash-Shûrâ so why just mention Hûd? This is answered by stating that the order in Hûd came first and moreover the order in ash-Shûrâ concerns the Prophet (SAW) alone whereas the order in Hûd concerns the Prophet (SAW) and his nation. §6/42 Sufyân bin Wakî` narrated to us; Muhammad bin Bishr informed us; on the authority of `Alî bin Sâlih; on the authority of Abû Ishâq; on the authority of Abû Juhayfah (RA) that, The people said, 'Messenger of Allâh, your hair has gone white!' He replied, "It was [Sûrah] Hûd and its sisters that did this!"[6] §7/43 `Alî bin Hujr narrated to us; Shu`ayb bin Safwân informed us; on the authority of al-Malik bin `Umayr; Iyâd bin Laqîţ al-`Ijlî; on the authority of Abû Rimthah at-Taymî (RA) – Taym ar-Rabâb – who said, I came to the Messenger of Allâh with my son. He said, 'I was shown him (SAW),' and I immediately said, "This is the Prophet of Allâh (SAW)."' He was wearing two green garments and whiteness had appeared in his hair, it was reddish in colour. [7] "I came to the Messenger of Allâh with my son. He," (Q) the son, "said, 'I was shown him (SAW),' and I immediately" (Q) without pausing or needing to think, "said, 'This is the Prophet of Allâh (SAW),'" (Q) knowing this with certainty through the light of his beauty, manifest perfection, (M) great dignity, and light of Prophethood (Q) such that I required no further proof. "He was wearing two green garments," (Q) i.e. completely green and these are the generality of the garments of Paradise as shown in some reports. It is also possible that these garments had lines of green in them and were not all green as some versions of the hadîth mention that they were cloaks (burdah), and these are mostly streaked. (M) It is said that this narration proves that it is Sunnah to wear green garments but in fact all it proves is the permissibility of this. A discussion on green garments follows later. "and whiteness had appeared in his hair, it was reddish in colour," (Q) i.e. the tips of his white hairs were red, this is because the first stages of white hair is accompanied by redness in the tips. It is also possible that the narration means that the hair was white but it was reddish in colour due to dye. A detailed discussion concerning dyeing follows inshâAllâh. §8/44 Ahmad bin Manî` narrated to us; Surayj bin an-Nu`mân narrated to us; Hammâd bin Salamah narrated to us; on the authority of Simâk bin Harb who said, Jâbir bin Samurah was asked, 'Were there any white hairs on the head of the Messenger of Allâh (SAW)?' He replied, 'There were no white hairs on his head save a few where the hair parted, when he oiled them, they were concealed.'[8] ______________________________________________ 1. Ibn Mâjah [Libâs] and Ahmad [#] 2. Fath [6/707] 3. Refer also to al-Albânî, Sahîh at-Targhîb [#2091-2096] 4. Sharh Mawâhib al-Laduniyyah [5/498-499] 5. Tirmidhî [Tafsîr] 6. at-Ţabarânî. 7. Abû Dâwùd [Tarajjul] and an-Nasâ´î [az-Zîna] 8. Refer to fn. #8 __________________ هَلْ جَزَاء الْإِحْسَانِ إِلَّا الْإِحْسَانُ؟ Is there any reward for good other than good? [ar-Rahman: 60] "However, keep in mind that you must instruct the people with kindness and mercy. Don’t take this answer and shove it in their faces.* Be kind, gentle and patient.*" - Imam Suhaib Webb, advising after giving an answer. O Allah, Lord of Jibril, Mika'il and Israfil, Creator of the heavens and the earth, Knower of the unseen and the seen, You will judge between Your servants concerning that wherein they differ. Guide me with regard to that wherein there is dispute concerning the truth by Your leave, for You guide whomsoever You will to the straight path. Oh Allah, I seek refuge in You lest I misguide others, or I am misguided by others, lest I cause others to err or I am caused to err, lest I abuse others or be abused, and lest I behave foolishly or meet with the foolishness of others.

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Abu Sayyad *iwannagetmarried.com* Status: Offline Posts: 6,833 Reputation: 50335 Rep Power: 91 Join Date: Mar 2005 Gender: Way of Life: Muslim	Re: Shamâ´il al-Muhammadiyyah (Description of Prophet Muhammad) by Abû ‘Isâ at-Tirmid - 12-15-2006 Chapter 6 - The Messenger of Allâh on Dyeing His Hair (Q) The narrations and scholars differed as to whether the Prophet (SAW) dyed his hair or not. an-Nawawî said, 'The preferable opinion is that he (SAW) did actually dye his hair for a time as is proven by the hadîth of ibn `Umar recorded in the Two Sahîhs, it is not possible to leave this hadîth or explain it away. However most of the time he did not dye his hair, so each person narrated what he saw of his practice and all were truthful in what they narrated.'[1] (MS) Bukhârî records on the authority of Ibn `Umar that he saw the Messenger of Allâh (SAW) dyeing his hair. Abû Dâwûd records on the authority of Ibn `Umar that the Prophet (SAW) used to wear tanned leather sandals and would dye his beard with waras (yellow colouring) and saffron and ibn `Umar would do the same. 1/45 Ahmad ibn Manî` narrated to us; Hushaym narrated to us; `Abdu-l-Malik ibn `Umayr narrated to us; from Iyâd ibn Laqîţ who said; Abû Rimthah informed me that, I came to the Messenger of Allâh (SAW) with my son. He asked, "Is this your son?" I said, 'Yes, bear witness to it.' He said, "He will not be responsible for your crimes and you will not be responsible for his crimes." I saw that his white hairs were red.[2] Abû `خsâ said, 'This is the best of what has been reported concerning this topic, and the most clear. This is because the authentic narrations show that the Prophet (SAW) did not reach the stage of having white hairs. The name of Abû Rimthah is Rifâ`ah ibn Yathribî at-Taymî.' "I came to the Messenger of Allâh (SAW) with my son. He asked, "Is this your son?" I said, 'Yes, bear witness to it,'" (Q) in some texts the wording is, 'I bear witness to it.' (M) This statement serves to further consolidate the meaning of his affirmation either because someone may be in doubt concerning this fact or to show that he was responsible for the crimes of his son in accordance to the ways of Jâhiliyyah (Q) that the father was responsible for the actions of the son. Islâm has negated this thinking with the words of Allâh, "No bearer of burden shall bear the burden of another,"[3] and this is why the Prophet (SAW) said, >"He will not be responsible for your crimes and you will not be responsible for his crimes." (Q) i.e. you will not be held accountable for his sin and he will not be held accountable for your sin, (M) rather you are responsible for your own crimes. The essential meaning of janâyah (crime) is dhanb (sin) but the word has been predominantly used by the Legal Jurists to refer to matters such as killing, inflicting wounds, and the likes. (Q) Ahmad has the wording, via the same route, "Is this your son?" He replied, 'Yes, by the Lord of the Ka`bah!' He (SAW) asked, "Your own son?" He said, 'Bear witness to it.' He said, "He will not be responsible for your crimes and you will not be responsible for his crimes." Another narration of Ahmad mentions that the Prophet (SAW) then recited, "No bearer of burden shall bear the burden of another." "I saw that his white hairs were red," (Q) either because they were just turning white or because they had been dyed, the latter option would be the reason why this hadîth has been included in this chapter[4] (M) and is proven by the narration of al-Hâkim, 'His white hairs were red, being dyed with henna.' (Q) Abû Dâwûd records on the authority of the same narrator, Abû Rimthah that, 'He (SAW) had stained his beard with henna.' Ibn al-Jawzî records in his Kitâb al-Wafâ´ on the authority of Abû Rimthah that the Prophet (SAW) would dye his hair with henna and katam. This narration explicitly shows that he would dye his hair. "Abû `خsâ said, 'This is the best of what has been reported concerning this topic, and the most clear. This is because the authentic narrations show that the Prophet (SAW) did not reach the stage of having white hairs," (Q) meaning that he did not reach the stage of having plentiful white hairs, rather only a few such that he was not in need of dyeing. 2/46 Sufyân ibn Wakî` narrated to us; my father narrated to us; from Sharîk; from `Uthmân ibn Mawhab who said that Abû Hurayrah was asked, 'Did the Messenger of Allâh (SAW) dye his hair?' He replied, 'Yes.'[5] Abû `خsâ said, 'This hadîth was also reported by Abû `Awânah; from `Uthmân ibn `Abdullâh ibn Mawhab who said; from Umm Salamah.'[6] "Abû `خsâ said, 'This hadîth was also reported by Abû `Awânah; from `Uthmân ibn `Abdullâh ibn Mawhab who said; from Umm Salamah.'" (Q) Bukhârî also records on the authority of `Uthmân ibn `Abdullâh ibn Mawhab who said, 'I entered upon Umm Salamah and she brought out a hair of the Messenger of Allâh (SAW) which was dyed.' Ibn Mâjah and Ahmad add, "…with henna and al-katam." al-Ismâ`îlî records that 'a hair from the beard of the Messenger of Allâh (SAW) was in the possession of Umm Salamah and it had on it the traces of henna and al-katam.' (Q) The fact that they were in the possession of some Companions, dyed, is not a proof that the Prophet (SAW) himself dyed them. (MS) ad-Dâruquţnî records in Rijâl Mâlik, and it is also to be found in his Gharâ´ib Mâlik, on the authority of Abû Hurayrah that when the Prophet (SAW) passed away, whoever had any of his hairs would dye them so as to preserve them and make them last longer.[7] _________________________________________________ 1. Nawawî, Sharh Ŝahîh Muslim [15/77]; this was also stated by al-`Ainî, `Umadatu-l-Qârî [11/297] 2. Hadîth #43. 3. al-Isrâ´ (17): 15 4. Refer to the comments of (Q) to hadîth #43. 5. The author was alone in recording it. 6. Bukhârî. 7. Ibn Hajr [6/708]. __________________ هَلْ جَزَاء الْإِحْسَانِ إِلَّا الْإِحْسَانُ؟ Is there any reward for good other than good? [ar-Rahman: 60] "However, keep in mind that you must instruct the people with kindness and mercy. Don’t take this answer and shove it in their faces.* Be kind, gentle and patient.*" - Imam Suhaib Webb, advising after giving an answer. O Allah, Lord of Jibril, Mika'il and Israfil, Creator of the heavens and the earth, Knower of the unseen and the seen, You will judge between Your servants concerning that wherein they differ. Guide me with regard to that wherein there is dispute concerning the truth by Your leave, for You guide whomsoever You will to the straight path. Oh Allah, I seek refuge in You lest I misguide others, or I am misguided by others, lest I cause others to err or I am caused to err, lest I abuse others or be abused, and lest I behave foolishly or meet with the foolishness of others.

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Abu Sayyad *iwannagetmarried.com* Status: Offline Posts: 6,833 Reputation: 50335 Rep Power: 91 Join Date: Mar 2005 Gender: Way of Life: Muslim	Re: Shamâ´il al-Muhammadiyyah (Description of Prophet Muhammad) by Abû ‘Isâ at-Tirmid - 12-15-2006 2/46 Sufyân ibn Wakî` narrated to us; my father narrated to us; from Sharîk; from `Uthmân ibn Mawhab who said that Abû Hurayrah was asked, 'Did the Messenger of Allâh (SAW) dye his hair?' He replied, 'Yes.'[1] Abû `isâ said, 'This hadîth was also reported by Abû `Awânah; from `Uthmân ibn `Abdullâh ibn Mawhab who said; from Umm Salamah.' [2] "Abû `خsâ said, 'This hadîth was also reported by Abû `Awânah; from `Uthmân ibn `Abdullâh ibn Mawhab who said; from Umm Salamah.'" (Q) Bukhârî also records on the authority of `Uthmân ibn `Abdullâh ibn Mawhab who said, 'I entered upon Umm Salamah and she brought out a hair of the Messenger of Allâh (SAW) which was dyed.' Ibn Mâjah and Ahmad add, "…with henna and al-katam." al-Ismâ`îlî records that 'a hair from the beard of the Messenger of Allâh (SAW) was in the possession of Umm Salamah and it had on it the traces of henna and al-katam.' (Q) The fact that they were in the possession of some Companions, dyed, is not a proof that the Prophet (SAW) himself dyed them. (MS) ad-Dâruquţnî records in Rijâl Mâlik, and it is also to be found in his Gharâ´ib Mâlik, on the authority of Abû Hurayrah that when the Prophet (SAW) passed away, whoever had any of his hairs would dye them so as to preserve them and make them last longer.[3] 3/47 Ibrâhîm ibn Hârûn narrated to us; an-Nadr ibn Zurârah informed us; from Abû Janâb; from Iyâd ibn Laqîţ; from al-Jahdamah, the wife of Bashîr ibn al-Khaŝâŝiyyah who said, I saw the Messenger of Allâh (SAW) leaving his house while wiping his head after having had a bath. He had dyed his head with saffron (rad`) henna or a thick smearing of henna (radgh). [4] The doubt arose from the Shaykh [i.e. the narrator of the hadîţh]. (Q,M) an-Nadr: ibn Hajr said he was mastûr. Abû Janâb: some declared him da`îf because of his frequent tadlîs. 4/48 `Abdullâh ibn `Abdur-Rahmân narrated to us; `Amr ibn `Aŝim narrated to us; Hammâd ibn Salamah narrated to us; Humayd narrated to us; from Anas who said, I saw the hair of the Messenger of Allâh (SAW) dyed. [5] 5/49 Hammâd and `Abdullâh ibn Muhammad ibn `Aqîl said, I saw the hair of the Messenger of Allâh (SAW) with Anas ibn Mâlik, and it was dyed. [6] "I saw the hair of the Messenger of Allâh (SAW) with Anas ibn Mâlik, and it was dyed." (MS) This hadîth of Anas contradicts an earlier hadîth from him stating that the Prophet (SAW) did not dye his hair. In some narrations of that hadiţh the wording is, "The Prophet (SAW) never dyed his hair." The reconciliation of these two ahâdîth can be found in the report which mentions that 'Anas ibn Mâlik came to Madînah when `Umar ibn `Abdu-l-`Azîz was its governor. `Umar sent a messenger to him to ask him if the Messenger of Allâh (SAW) had dyed his hair for he had seen some of his hair coloured. Anas replied, "The Messenger of Allâh (SAW) was blessed with black hair, and if I had wished to count what had appeared in his head and beard of white hairs, I would not have counted more than eleven. This colour that you saw came about because of the perfume that he (SAW) would employ." Recorded by al-Hâkim who said it had a ŝahîh isnâd and adh-Dhahabî agreed.[7] Bukhârî records on the authority of ar-Rabî`ah who said, 'I saw one of his hairs and it was red so I asked about it and it was said: it was red on account of perfume.'[8] However this negation of Anas contradicts the affirmation of his (SAW) dyeing his hair narrated from other Companions, and these are reconciled by the words of an-Nawawî that have preceded. A similar reconciliation was mentioned by al-Hâfiz, al-Fath and before him by ibn Kathîr, al-Bidâyah.[9] __________________________________________________ _____ 1. The author was alone in recording it. 2. Bukhârî. 3. Ibn Hajr [6/708]. 4. The author was alone in recording it. (A) The isnâd is da`îf: it contains an-Nadr who is mastûr and Abû Janâb who is a mudallis. 5. he author was alone in recording it. 6. Hadîth #48. 7. Albânî, Mukhtaŝar Shamâ´il 8. Bukhârî. 9. Albânî, Mukhtaŝar Shamâ´il __________________ هَلْ جَزَاء الْإِحْسَانِ إِلَّا الْإِحْسَانُ؟ Is there any reward for good other than good? [ar-Rahman: 60] "However, keep in mind that you must instruct the people with kindness and mercy. Don’t take this answer and shove it in their faces.* Be kind, gentle and patient.*" - Imam Suhaib Webb, advising after giving an answer. O Allah, Lord of Jibril, Mika'il and Israfil, Creator of the heavens and the earth, Knower of the unseen and the seen, You will judge between Your servants concerning that wherein they differ. Guide me with regard to that wherein there is dispute concerning the truth by Your leave, for You guide whomsoever You will to the straight path. Oh Allah, I seek refuge in You lest I misguide others, or I am misguided by others, lest I cause others to err or I am caused to err, lest I abuse others or be abused, and lest I behave foolishly or meet with the foolishness of others.