Shamail al Muhammadiyyah[]Description of Muhammad Sallallaahu 'alayhi wa sallamImaam | Abu Isa at-Tirmidhee | Translated by Brother Abu Rumaysa[]Key: (B) = Bukhârî; (SM) = Muslim; (IM) = Ibn Majah; (AD) = Abu Dawud; (SN) = an-Nasa'i; (T) = Tirmidhi; (BQ) = Bayhaqî, Dalâ ́il an-Nubuwwah; (M) = Munâwî, SharH Shama´il al-Muhammadiyyah; (Q) = al-Qârî, SharH Shama´il al-Muhammadiyyah; (S) = Suyûţî, Khasâ´is al-Kubra (Z) = Zurqânî, SharH Mawâhib al-Laduniyyah; (H) = ibn Hajr, FatH al-Bârı; (AQ) = al-`Ainî,`Umdatu-l-Qârî; (N) = Nawawî, SharH SaHîH Muslim; (A) = al-Albânî, Mukhtasar Shama´il a-Muhammadiyyah; (IQ) = ibn al-Qayyim, Jala ́ al-Afham.With the Name of Allâh, the All-Merciful, the Most Merciful Al-Hâfiz Abû `خsâ Muhammad bin `خsâ bin Sawrah at-Tirmidhî said: CHAPTER ONE - The Stature and Physical Characteristics of the Messenger of Allâh §1. Abû Rajâ´, Qutaybah bin Sa`îd informed us; from Mâlik bin Anas; from Rabî`ah bin Abû `Abdur-RaHmân; that he heard Anas bin Mâlik (RA) saying, The Messenger of Allâh, sallAllâhu `alayhi wa sallam, was neither very tall, such that he would be clearly noticed, nor was he short. He was not extremely white and neither was he very brown. His hair was neither very curly nor completely straight. Allâh commissioned him towards the end (ra´s) of his fortieth year. He remained in Mecca for ten years and in Madînah for ten years. Allâh caused him to pass away at the turn of his sixtieth year and there were not to be found [as much as] twenty white hairs on his head and beard. [1]"The Messenger of Allâh, sallAllâhu `alayhi wa sallam, was neither very tall, such that he would be clearly noticed, nor was he short," (Q) Meaning that he was of medium height. His being short has been categorically negated but only his being so tall as to be clearly noticed has been negated, in this lies an indication that he, sallAllâhu `alayhi wa sallam, was indeed of medium height but leaning towards being described as tall and this is what has been reported about him, sallAllâhu `alayhi wa sallam, by al-Bayhaqî. There is no contradiction between this and the forthcoming description that he, sallAllâhu `alayhi wa sallam, was of medium stature because such a statement is relative. This understanding is strengthened by the report of al-Barâ´a, ‘He, sallAllâhu `alayhi wa sallam, was of medium stature but closer to being described as tall.’ [2] al-Bayhaqî and ibn `Asâkir mention that, ‘None would be perceived to be taller than he, sallAllâhu `alayhi wa sallam, sometimes two tall men would stand on either side of him and he would seem taller than them, yet when they parted he would seem to be of medium height.’ [3] Ibn Saba´, al-Khasâ´is, mentions that when he, sallAllâhu `alayhi wa sallam, sat, his shoulder was higher than all those sitting around him. It is said in explanation to this, ‘Perhaps it was that none could be perceived to be physically above him just as none was spiritually and morally above him.’ "He was not extremely white and neither was he very brown," (Q) This description does not contradict the affirmation of his having a brownish complexion mentioned in the next Hadîth. [Ibn Hajr] al-`Asqalânî said, ‘From all the various reports on this it becomes clear that the whiteness that has been negated from him, sallAllâhu `alayhi wa sallam, is that whiteness that has no tinge of red and the brownness [affirmed for him] is redness that is mixed with white. [4 ](M) This is proven by the narration of Anas in ad-Dalâ´il, ‘He was white, a whiteness going towards brown.’ (H) Moreover AHmad records on the authority of ibn `Abbâs with a Hasan isnâd, 'He was brown going towards white.' (M) As for his being described in some narrations to be extremely white, such as in the report of Bazzâr from Abû Hurayrah, ‘He was extremely white’ [5] and the report of at-Ţabarânî from Abû at-Ţufayl, ‘I have not forgotten the extreme whiteness of his face,’ these are understood to refer to the lustre, sheen and glitter of his skin under the light of the sun as shown by the Hadîth, ‘It was as if the sun were pursuing its course across, and shining from, his face.’ [6] "His hair was neither very curly nor completely straight," (M) Meaning that his, sallAllâhu `alayhi wa sallam, hair was in a state in between being very curly and completely straight and the best of affairs are those that are in between the two extremes. az-Zamakhsharî said, ‘The predominate course amongst the Arabs is to have curly hair and among the non-Arabs, straight hair.’ Allâh has blessed His Messenger, sallAllâhu `alayhi wa sallam, with the best of virtues and qualities and has combined in him all that He has scattered amongst the different races. "Allâh commissioned him towards the end (ra´s) of his fortieth year," (M) Allâh commissioned him as a Prophet and Messenger, sent to the entirety of the worlds of Jinn and Man, this by agreement of the Muslim nation and is known in the religion by necessity, whoever rejects this becomes a disbeliever. He was also sent to the Angels in the view of the researching scholars (muHaqqiqûn), however some have objected to this position. (Q) It is said that he was born on Monday, revelation came to him on Monday, he migrated to Madînah on Monday, he arrived at Madînah on Monday and passed away on Monday. [7]The commentators have stated that the meaning of the ra´s of his fortieth year is its last part [and not the turn] due to the opinion of the majority of the historians and biographers that he was commissioned after having entered his fortieth year. at-Ţîbî said, ‘Ra´s here is metaphorically used to refer to the end of the year [and not its beginning] in the same way as one says, “Ra´s of the verse” i.e. its last part.’ As for the usage of the word forty then it could either refer to the entry into the fortieth year or the year which is added to the thirty-ninth, both usages are common. However the specification that occurs through mention of the word ‘year’ in this Hadîth lends weight to the first possibility. al-Hâfiz al-`Asqalânî said, ‘[Understanding it to mean the turn of the fortieth year] would mean that he was commissioned in the month of his birth which is Rabî` al-Awwal, however he was commissioned in the month of Ramadân and therefore his age would be forty and a half or thirty nine and a half. Those who mentioned forty as his age did so by ignoring the addition or subtraction. However both al-Mas`ûdî and ibn `Abdu-l-Barr mention that the correct opinion was that he was commissioned in Rabı` al-Awwal, so according to this view he, sallAllâhu `alayhi wa sallam, would have just turned forty. It is also postulated that he was commissioned when he was forty years and ten days or forty years and twenty days old. Qâdî `Ayâd relates an irregular [and hence weak] report from ibn `Abbâs and Sa`îd bin al-Musayyab that he, sallAllâhu `alayhi wa sallam, was commissioned at the turn of his forty-third year.’ "He remained in Mecca for ten years," (Q) The nation is agreed that he, sallAllâhu `alayhi wa sallam, stayed in Mecca for thirteen years, (M) therefore one could say that those who narrated ten years, rounded down and left off mention of the additional three, or one could say that the narration of those who mention thirteen years is stronger. "And in Madınah for ten years," (M) meaning after the Hijrah. He, sallAllâhu `alayhi wa sallam, remained there for ten years and there is no difference concerning this. He remained there until the people entered into the religion in droves, until Allâh perfected the religion for him and his nation and completed His favour upon them. "Allâh caused him to pass away at the turn of his sixtieth year," (Q) This implies that he passed away at the age of sixty, however the strongest opinion is that he was sixty-three and it is said sixty-five. These ages are reconciled by stating that those who stated sixty-five included the year of his birth and death. Those who mentioned sixty-three did not and those who mentioned sixty rounded down. (M) This point is not contradicted by the statement ‘turn of his sixtieth year’ because what is meant here is the beginning of his sixties. "And there were not to be found [as much as] twenty white hairs on his head and beard," (M) Rather there were less as proven by the narration of ibn Sa`d [from Anas (RA)], ‘There were only seventeen white hairs on his head and beard.’ There is no contradiction between this and the report of ibn `Umar (RAA), ‘He had approximately twenty white hairs’ [8 ]because this just talks about an approximation. In the report of ibn Hibbân and al-Bayhaqî from ibn `Umar (RAA) there occurs, ‘His white hairs were approximately twenty all towards the front.’ As for the Hadîth of `Abdullâh bin Busr, ‘His white hairs did not exceed ten’, he was talking about the hairs on the front of his beard, and hence the remainder is understood to be on his temples. (B) `Abdullâh bin Busr reports that he saw a few white hairs between his, sallAllâhu `alayhi wa sallam, lower lip and chin and Anas was asked if the Prophet, sallAllâhu `alayhi wa sallam, used to dye his hair to which he replied, 'No, for there were only a few [white hairs] on his temples.' (SM) Anas reports that the white hairs were only to be found on his lower lip, temples, and a few scattered on his head. (Q) As for what is mentioned in one narration (SM) on the authority of Anas (Q) by way of negating white hairs for him, sallAllâhu `alayhi wa sallam, what is meant is a negation of plenitude not a negation in totality. A more detailed discussion concerning his, sallAllâhu `alayhi wa sallam, age and white hairs follows in the relevant chapters if Allâh wills. _________________________________________________ 1 Bukhârı [Şifatu-n-Nabı, al-Libâs], Muslim [Fadâ'il]. 2 This statement also recorded by adh-Dhuhlı, az-Zuhriyyât from Abû Hurayrah and ibn Hajr, FatH [6/705] said the isnâd was Hasan. 3 Ibn Hajr [6/709]. 4 See for example Hadıth #7. This is also the description reported of him by Anas in Muslim and Jâbir by ibn Sa'd as per ibn Hajr [6/705].] 5 Ibn Hajr [6/706], 'with a ştrong isnâd.' 6 The full Hadıth will be mentioned later in the chapter, ‘The manner of walking of the Messenger of Allâh (SAW).’] 7 This is reported from ibn 'Abbâs (RAA) by AHmad [1/277]. 8 al-Bayhaqı [Ra's Rasulillâh] §2. Humayd bin Mas`adah al-Basrî narrated to us; `Abdu-l-Wahhâb ath-Thaqafî narrated to us; from Humayd; from Anas bin Mâlik (RA) that he said,The Messenger of Allâh, sallAllâhu `alayhi wa sallam, was of medium stature, neither tall nor short, of a goodly build. His hair was neither curly nor completely straight. He had a brownish complexion and when he walked he leant forward [walking briskly]. [1] "The Messenger of Allâh, sallAllâhu `alayhi wa sallam, was of medium stature, neither tall nor short, of a goodly build. His hair was neither curly nor completely straight. He had a brownish complexion," (Q) This does not contradict the previous description of his skin as has already been explained. However it is said that this contradicts the ensuing description that he ‘was white skinned as if moulded of silver.’ [2]Some have reconciled this by saying that the brownish complexion applied to that part of the skin that was exposed to the sun and that that part of his skin which was concealed by his garments was white. However this reconciliation has been refuted because of the narration that mentions his neck being white as if it was made of silver, the neck is normally exposed to the sun. It is possible that this comparison hold true when considering the lustre and sheen of his skin under the light of the sun and the smoothness of his skin. "And when he walked he leant forward [walking briskly]," (M) This is the manner of walking of those with firm determination, those who have a sense of gravity and dignity, inspiring respect in others, those with courage and valour. It is the best manner of walking and the manner which is easiest upon the body. Many people walk in … as if they were wood being carried, others walk as if in a state of unrest and confusion, like a reckless camel and this is a sign of weak intellect, especially if this is combined with frequent looking around. .
"The Messenger of Allâh, sallAllâhu `alayhi wa sallam, had slightly curly hair and was of medium stature with broad shoulders. His hair was thick, reaching his earlobes," (Q) Some reports mention that his hair reached below his ears and above his shoulders, others mention half way down his ears, others mention to his ears, others mention to his shoulders and others mention to his shoulder blades. Qâdı `Ayâd reconciled these by saying that these descriptions all related to different times. Therefore when he, sallAllâhu `alayhi wa sallam, delayed cutting his hair, it would grow to his shoulders, when he cut his hair, it would reach his ears, or half way down his ears or to his earlobes. "And he wore a red hulla," A detailed discussion follows in the chapter dealing with his, sallAllâhu `alayhi wa sallam, clothes. "I have never seen anything more beautiful than he," (M) This statement, along with proving the great beauty of the Messenger of Allâh, sallAllâhu `alayhi wa sallam, also goes to show al-Barâ´a’s complete faith because believing him, sallAllâhu `alayhi wa sallam, to be so is one of the branches of having complete love for him. __________________________________________________ _________ 1 Reported by Bukhârı [Şifatu-n-Nabı, al-Libâs], Muslim [Fadâ'il]. 2 Hadıth #12. 3 A garment consisting of two pieces, an izâr and radâ'. 4 Bukhârı [Şifatu-n-Nabı, al-Libâs], Muslim [Fadâ'il]. §4. Mahmûd bin Ghaylân narrated to us; Wakî` narrated to us; Sufyân ath-Thawrî narrated to us; from Abû Ishâq; from al-Barâ´a bin `آzib (RA) that he said,I have never seen a person having a full head of hair, wearing a red hulla, who looked better than the Messenger of Allâh, sallAllâhu `alayhi wa sallam. He had hair that reached his shoulders and his shoulders were broad. He was neither short nor tall. [1] §5. Muhammad bin Ismâ`îl narrated to us; Abû Nu`aym narrated to us; al-Mas`ûdî narrated to us; from `Uthmân bin Muslim bin Hurmuz; from Nâfi` bin Jubair bin Mut`im; from `Alî bin Abû Tâlib (RA) that he said,The Prophet, sallAllâhu `alayhi wa sallam, was neither tall nor short. His hands and feet were heavy and thick. He had a large head, large bones and a long line of [fine] hair extending from his chest to navel. When he walked, he leant forward as if descending a slope. I have not seen anyone, before him or after him, who was comparable to him [2] "The Prophet, sallAllâhu `alayhi wa sallam, was neither tall nor short. His hands and feet were heavy and thick," (Q) al-Asma`î explained this to mean having think fingers and toes and al-Hâfiż ibn Hajr explained it to mean having thick fingers and palms and mentioned another narration with the wording, "He had large hands and feet," he said, 'al-Khattâbî explained it to mean thickness and longness and this is what is intended here.' It is also narrated from al-Asma`î that he explained it to mean calloused, but when it was said to him that it is narrated that the Prophet's, sallAllâhu `alayhi wa sallam, hands were soft and tender, he went silent and decided not to explain the word any further. (M) Hence the meaning is that they tended towards being thick without being short or calloused. (Q) Ibn Battâl said, 'His, sallAllâhu `alayhi wa sallam, hand was fleshy, it was large and thick, but despite this it was soft as is established in the hadîth of Anas recorded in the Sahîh, "I have not touched silk, or silk brocade, that was softer than his hand, sallAllâhu `alayhi wa sallam,"…. If we were to accept the explanation of al-Asma`î we would say it is possible that the narrator depicted the hand of the Messenger of Allâh, sallAllâhu `alayhi wa sallam, in different situations: when he fought Jihâd, his hand would become calloused, but otherwise his hand would be in its natural state of being soft.' al-Qâdî said, 'Abû `Ubayd, the linguist, explained it to mean thickness of fingers and palm coupled with shortness, but this position was criticised because it is established that he had long fingers. The hadîth concerning this follows and this is further endorsed by the hadîth, recorded by Bukhârı in ta`lîq form, mentioning that the Prophet, sallAllâhu `alayhi wa sallam, had long hands; the full isnâd for this was provided by al-Bayhaqî, ad-Dalâ´il. The meaning of this hadîth is that his hands and fingers were long without being excessively so. This quality of hand is praiseworthy in men because it means that they have a strong grasp, but blameworthy in women (M) as mentioned by ibn al-Athîr, an-Nihâyah. (Q) Ibn Hajr said, 'The correct position is that his hands were thick, but not short or calloused.'
_________________________________________________ 1 Muslim [Fadâ'il], Abû Dâwûd [at-Tarajjul]. 2 Reported by at-Tirmidhî [al-Manâqib]. The sentence, "His hands and feet were heavy and thick," along with the last sentence are reported by Bukhârı [al-Libâs] from Anas (RA). 3 Zurqânı [5/452+] 4 al-Bayhaqı said it was şahıh and at-Tirmidhı said it was hasan.§7. Aĥmad bin `Abdah ad-Dabbî al-Baŝrî narrated to us, as did `Alî bin Ĥujr and Abû Ja`far Muĥammad bin al-Ĥusayn – i.e. ibn Abî Ĥalîmah – with different wordings but the same meaning; `Isâ bin Yûnus narrated to us; from `Umar bin `Abdullâh the servant of Ghufrah; Ibrâhım bin Muĥammad – one of the sons of `Alî bin Abû Ţâlib (RA) – narrated to me that when `Alî (RA) described the Messenger of Allâh, ŝallAllâhu `alayhi wa sallam, he would say,The Messenger of Allâh, ŝallAllâhu `alayhi wa sallam, was neither extremely tall nor extremely short, rather he was of a medium stature amongst the people. His hair was neither curly nor completely straight, rather in between. He did not have a very fleshy face, neither was it completely round, rather it was only slightly so. He was white skinned, having a reddish tinge. His eyes were large with jet black pupils and his lashes, long. His joints were large as was his upper back. He did not have hair all over his body but had a line of fine hair extending from his chest to his navel. When he walked, he would walk briskly as if descending a slope. When he turned, he would turn his whole body and between his two shoulders was the Seal of Prophethood. He was the Seal of the Prophets; he had the most giving of hearts; he was the most truthful of people, the best of them in temperament, and the most sociable amongst them. Whoever unexpectedly saw him would stand in awe of him and whoever accompanied him and got to know him would love him. Those who described him would say, ‘I have never seen anyone, before him or after him, who was comparable to him.’ [1] (Q,M) `Umar bin `Abdullâh, the servant of Ghufrah: he was declared thiqah by ibn Mas`ûd but da`ıf by ibn Ma`ın and an-Nasâ´ı; Aĥmad said that he narrated many mursal reports. "The Messenger of Allâh, ŝallAllâhu `alayhi wa sallam, was neither extremely tall nor extremely short, rather he was of a medium stature amongst the people. His hair was neither curly nor completely straight, rather in between. He did not have a very fleshy face, neither was it completely round, rather it was only slightly so. He was white skinned, having a reddish tinge. His eyes were large with jet black pupils and his lashes, long. His joints were large as was his upper back. He did not have hair all over his body," (Q) This description also holds true for someone who has hair on parts of his body and hence does not contradict the description that he, ŝallAllâhu `alayhi wa sallam, had hair on his shins, forearms and a line of hair from chest to navel. "But had a line of fine hair extending from his chest to his navel. When he walked, he would walk briskly as if descending a slope," (Q) Meaning that he walked with strength of purpose, lifting each foot clearly off the ground, not like those who walk with an air of ostentation – walking in small steps like women. "When he turned, he would turn his whole body," (Q) Meaning that he did not steal any glances. It is said that it means that he did not turn his head left or right when looking at something because this is the mannerism of those frivolous and thoughtless, having no sense of purpose; instead he would turn his whole body to one who addressed him, showing his complete concern to what he was saying and would turn his whole body away upon finishing. Therefore when he was talking to someone or other such things, he would turn his entire body to him and not just turn his head as this is the manner of the arrogant. This last meaning is the clearest due to the ensuing description that most of the time he would merely glance at things [i.e. when not addressing them].
__________________________________________________ ____ 1 Reported by at-Tirmidhī [al-Manāqib]. (A) da'ıf, its isnād is munqati' and contains 'Umar bin 'Abdullāh who is da'ıf. 2 Ibn al-Qayyim, Jalā' al-Afhām. 3 al-An'ām (6): 33-34§8. Sufyân bin Wakî`; narrated to us; Jumay` bin `Umayr bin `Abdur-Rahmân al-`Ijlî read to us from his book saying: A man from Banî Tamîl, from the sons of Abû Hâlah – the husband of Khadîjah – who was given the agonym of Abû `Abdullâh; from one of the sons of ibn Abû Hâlah; from al-Hasan bin `Alî (RAA) that he said, I asked my uncle, Hind bin Abû Hâlah, [to describe the Prophet, sallAllâhu `alayhi wa sallam,] because it was his habit to do so and I ardently desired that he describe something of his characteristics so that I could relate to them and imitate them. He said, ‘The Messenger of Allâh, sallAllâhu `alayhi wa sallam, was imposing, dignified and one who was greatly honoured and respected. His face shone with resplendence like that of the moon when it was full. He was somewhat taller than a person of medium stature but shorter than a tall person. His head was large with slightly curly hair and if the hair on his forehead parted of its own accord, he would keep it parted, otherwise his hair, when at its longest, would reach the lobes of his ears. He was white skinned with a wide brow, thick curved eyebrows which were completely joined except in the place where they met. Between them was a vein that would throb when angry. He had a long, aquiline nose which shone with a light that would seem to elevate it, whoever did not carefully look at it would think it upturned. He had a thick and full beard with firm cheeks that were not raised. He had a wide mouth, evenly spaced teeth and had a fine line of hair extending from his chest to navel. His neck resembled that of an ivory statue’s, white in colour like smooth silver and he was of a goodly build, finely balanced. His chest and stomach were level and he had a wide chest with broad shoulders. His joints were large, and his skin that would normally be covered with clothes had a lustre about it. He had a line of hair extending from his upper chest to his navel, apart from that, his chest and stomach were bare. The upper part of his chest, his forearms and shoulders had a lot of hair on them. He had long forearms with wide palms and he had heavy and thick hands and feet. His fingers were long but not extremely so, he had high insteps and his feet were smooth and well proportioned because of which water would swiftly flow off them and quickly vanish. When he walked he walked briskly with strength of purpose but placed his feet on the ground softly. When he walked, he took large steps and it was if he was descending a slope. When he turned [to address someone], he turned his entire body. He would constantly lower his gaze looking more to the ground then he would to the sky. Most of the time he would merely glance at something, he would have his Companions walk in front of him and would hurry to greet whoever he met with the salâm.’ [1] (Q,M) Jumay`: he was declared thiqah by ibn Hibbân but da`îf by others. Abû Dâwûd said, 'I fear he is a liar', adh-Dhahabı said he was feeble and quoted al-Bukhârı saying, 'He is problematic'. Ibn Hajr said about him, 'Da`îf, a râfidî.' (Q) A man from Banî Tamîm: ibn Hajr said, 'He is `Abdullâh at-Tamîmî: majhûl al-hâl'.
__________________________________________________ ________ 1. (A) In one text the wording is, "He would initiate the salām." I say: perhaps this is the correct wording for this is what is mentioned in al-Bidāyah via the route of Ya'qūb bin Sufyān. Recorded by at-Ţabarānı and al-Bayhaqı with an isnād that is da'ıf jiddan: the man from Banı Tamım is majhūl and Jumay' is da'ıf and some accused him of lying. (T) But all that is mentioned in the ĥadıth is proven by other authentic aĥādıth, Allāh knows best. 2. an-Nasā'ı [az-Zınah] 3. al-Bayhaqı [Ra's Rasulillāh] 4. Ĥadıth #15. 5. al-Bayhaqı [Şifatu Bu'di Mā Bayna Mankibay Rasulillāh] 6. at-Taĥrım (66): 4 7. al-Baqarah (2): 144 8. al-Ĥijr (15): 88 9. Maryam (19): 97 10. al-Isrā' (17): 29 11. ash-Sharĥ (94): 1-3 12. ash-Shu'arā' (26): 194 13. al-Qalam (68): 4§9. Abû Mûsâ Muhammad bin al-Muthanna narrated to us; Muhammad bin Ja`far narrated to us; Shu`bah narrated to us; from Simâk bin Harb; who said that he heard Jâbir bin Samurah (RA) saying,The Messenger of Allâh, sallAllâhu `alayhi wa sallam, had a wide mouth; eyes, the white of which had a red tinge; and lean heels. [1] Shu`bah said, 'I asked Simâk what the meaning of "wide mouth" was and he replied, "a large mouth." I asked him what the meaning of "ashkal eyes" was and he replied, "wide eyes." I asked him what the meaning of "manhûs heels" was and he replied, "of little flesh on the heels".'
__________________________________________________ _____ 1. Reported by Muslim [al-Fadā'il], at-Tirmidhı [al-Manāqib]. 2. az-Zurqānı [5/262] said, 'I have not found it in Bukhārı, instead I have found that as-Suyūţı and others referred it to al-Bayhaqı and said that it was ĥasan. I say: perhaps it is ĥasan due to witnesses for as-Suhaylı said, "It is not strong and ibn Diĥyā declared it da'ıf because it has weakness." If this is the case how can it possibly be in Bukhārı?!' 'A'ishah also reports that he (SAW) could see just as well in the dark as in the light, this was recorded by al-Bayhaqı. It was declared da'ıf by ibn al-Jawzı and al-Bayhaqı, and mawdū' by adh-Dhahabı as per al-Munāwı, Fayd al-Qadır [5/215]. Some scholars such as az-Zurqānı and as-Suyūţi viewed the ĥadıth ĥasan due to supports. Allāh knows best. 3. This is the position that ibn Ĥajr said was the most obvious in al-Fatĥ and declared with certainty in Talkhış al-Ĥabır. 4. as-Sakhāwı, al-Maqāşid al-Ĥasanah, quotes ibn Ĥajr saying that it has no basis. 5. Reported by at-Tirmidhı [al-Adab]. 6. al-A'rāf (7): 198§11. Sufyân bin Wakî` narrated to us; Humayd bin `Abdur-Rahmân ar-Ruwwâsî [or ar-Ru´âsî] narrated to us; from Zuhayr; from Abû Ishâq who said; a man asked al-Barâ´a bin `آzib (RA),‘Did the face of the Messenger of Allâh, sallAllâhu `alayhi wa sallam, resemble a sword?’ He replied, ‘No, rather it resembled the moon.’ [1] "Did the face of the Messenger of Allâh, sallAllâhu `alayhi wa sallam, resemble a sword?" (Q) i.e. in beauty and lustre, it is also postulated that it was a question regarding the longness of his face due to what is mentioned in some reports of this hadîth, as recorded by al-Ismâ`îlî, 'Was the face of the Messenger of Allâh, sallAllâhu `alayhi wa sallam, elongated like a sword?' (M) However there is nothing to negate the fact that both things were meant. "He replied, ‘no, rather it resembled the moon,’"(Q) This was mentioned so that the similitude could combine the quality of lustre and shine with the quality of being close to round [as opposed to long]. This understanding is strengthened by the hadîth of Ka`b bin Mâlik, (B) 'Whenever the Messenger of Allâh, sallAllâhu `alayhi wa sallam, was happy, his face would glitter as if it was a piece of the moon.' (Q) It can also be said that meaning is: it was not like a sword, nor like the moon, rather better than it; this understanding is strengthened by the hadîth that has just preceded, "He was more beautiful than the moon," and the hadîth of ar-Rabî` bint Mu`awwidh, "Were you to see him, sallAllâhu `alayhi wa sallam, you would have thought the sun had risen." (M) The moon is more luminescent and of more benefit than the sword because the sword rusts, its splendour fades, and its sharpness decreases; as such the comparison was altered to that of the moon. This was also done by way of seeking good omens (tafâ´ul) because the word sword comes from sâfa which means halaka (to perish). We say this even though the sword has good things about it such as killing disbelievers, but for the purpose of this similitude this benefit is countered by what we have just mentioned. If it said: but the sun and moon eclipse [and as such they lose their light], we would say this is just a temporary occurrence, like illness, in contrast to what happens to the sword. (Q) Muslim records on the authority of Jâbir bin Samurah that a man asked him, 'Did the face of the Messenger of Allâh, sallAllâhu `alayhi wa sallam, resemble a sword?' He replied, 'No, it was like the sun and the moon, it was round.' Abû `Ubayd said, 'He did not mean that it was completely round, rather it had a sense of softness and easiness about it. This is a quality that is better in the Arabs and non-Arabs but not the Turks.' This understanding is strengthened by the report that, "he had firm cheeks." [2 ](M) The sun and the moon have been mentioned here because the first is used to liken light and radiance whereas the second is used to liken beauty and perfection. So he explained that his, sallAllâhu `alayhi wa sallam, face combines these qualities added to its having roundness. The sun alone was not compared due to its quality of burning and exhausting the sight and because they only used it to make a simile to its light and radiance. The purpose of these similitudes is not mere comparison but to highlight his beauty and splendour, so the intent here is to compare his excellent qualities with the excellent qualities of all that is beautiful. [3]
__________________________________________________ _____ 1. Reported by Bukhārı [Şifatu-n-Nabı], at-Tirmidhı [al-Manāqib]. 2. Ĥadıth #8. 3. Refer also to the comments of (Q) to ĥadıth #8. 4. Reported by at-Tirmidhı alone. 5. Ĥadıth #8. 6. Ĥadıth #1,3'§13. Qutaybah bin Sa`îd narrated to us; al-Layth bin Sa`d informed us; from Abû az-Zubair; from Jâbir bin `Abdullâh (RA) that the Messenger of Allâh, sallAllâhu `alayhi wa sallam, said,The Prophets were presented to me: I saw Moses (AS), he was thin and resembled the tribe of Shanû`ah. I saw Jesus (AS) and the person I have seen who resembles him most is `Urwah bin Mas`ûd. I saw Abraham (AS) and the person who resembles him most is your companion – i.e. himself - I saw Gabriel and the person who resembles him the most is Dihyâ. [1] "The Prophets were presented to me," (Q) This contains an indication of his superiority, sallAllâhu `alayhi wa sallam, over them because he said this rather than, 'I was presented to the Prophets.' This is because they are like his entourage and the entourage is presented to the master and not vice-versa. This is why one of the Gnostics said, 'The Prophet, sallAllâhu `alayhi wa sallam, is like the heart of the army, the Prophets are the front guard and the Awliyâ´ are the rear guard, with the Angels aligning on the right and left, coming to their aid as Allâh says, "And the Angels moreover are his assistants," [2]and the devils are the highway robbers of this religion.' The meaning of the word Prophets here is more general so as to include the Messengers. This presentation was done on the Night of al-Isrâ´ as is mentioned in other reports.
__________________________________________________ __________ 1. Reported by Muslim [al-Īmān], at-Tirmidhı [al-Manāqib]. 2. at-Taĥrım (66): 4 3. As mentioned in another report of Bukhārı [Kitāb al-Anbiyā']. 4. Reported by Muslim [al-Fadā'il], Abū Dāwūd [al-Adab]. 5. Ĥadıth #1,2§15. `Abdullâh bin `Abdur-Rahmân narrated to us; Ibrâhîm bin al-Mundhir al-Hizâmî narrated to us; `Abdu-l-`Azîz bin Thâbit az-Zuhrî narrated to us; Ismâ`îl bin Ibrâhîm – the son of the brother of Mûsâ bin `Uqbah – narrated to me; from Mûsâ bin `Uqbah; from Kurayb; from ibn `Abbâs (RAA) who said,The Messenger of Allâh, ŝallAllâhu `alayhi wa sallam, had a gap between his incisors, when he spoke it was as if light was emanating from between them. [1] (Q,M) `Abdu-l-`Azîz bin Thâbit az-Zuhrî, he is matrûk: he would narrate from memory after his books were burnt and hence made many mistakes. "The Messenger of Allâh, ŝallAllâhu `alayhi wa sallam, had a gap between his front teeth," (M) al-falaj refers to a gap between the incisors and the molars and al-faraq refers to a gap between the incisors, here al-falaj is employed with the meaning of al-faraq as proven by the context, this was stated by ibn al-Athîr. However in as-Ŝihâh it is mentioned that al-falaj is used to refer to both types of gaps and as such one no longer stands in need of saying that one word has been used in place of another. "When he spoke it was as if light was emanating from between them," (M) Meaning something very white was seen that would glitter like light, this by way of a miracle for him, ŝallAllâhu `alayhi wa sallam. CHAPTER TWO - The Seal of Prophethood
__________________________________________ 1. Reported by at-Ţabarānı, al-Awsaţ and al-Kabır [11/416] and al-Bayhaqı, ad-Dalā'il [1/215]. (A) The isnād is da'ıf jiddan. 2. Bukhārī [al-Wudū´, Ŝifatu-n-Nabī, al-Mardā, ad-Da`wāt] and Muslim [Ŝifatu-n-Nabī].2/17. Sa`îd bin Ya`qub at-Tâlaqânî narrated to us; Ayyûb bin Jâbir informed us; from Simâk bin Harb; from Jâbir bin Samurah (RA) who said,I saw the seal between the shoulder blades of the Messenger of Allah (SAW), a reddish protruding part of the flesh resembling the egg of a pigeon. [1] "I saw the seal between the shoulder blades of the Messenger of Allah (SAW), a reddish protruding part of the flesh," (Q) meaning leaning towards being described as red, hence this report does not contradict the report of Muslim (SM) on the authority of Jâbir bin Samurah (Q) that it was of the same colour as his (SAW) skin. "Resembling the egg of a pigeon," (M) in shape and size. Various narrations mention differing similes for the seal: Ibn Hibbân has the narration mentioning that it was like the egg of an ostrich and ibn Hajr mentioned that this wording was a mistake on the part of one of the narrators; ibn Hibbân has the report of ibn `Umar that it was a piece of flesh like a shot pellet; Bayhaqî has the report (Z) [2]on the authority of Abu Rimthah (M) that it was like a wen; al-Hâkim has the report that it was a grouping of hair (Z) i.e. it had hair on it; (M) and at-Tirmidhî has the report that it was like an apple; (Z) ibn Abî Shaybah has the report of `Amr bin Akhtab that it resembled the mark left behind by a seal. al-Qurtubî said that all of these reports were close in meaning. (M) It is also possible that the slight differences arose from the point of view of the onlooker, dependant upon factors such as distance from the Prophet (SAW) at the time of looking and the likes. Ibn Hajr said, 'These wordings are all close in meaning. With regards what is reported that it was like the trace of a cupping glass; or like a black or green mole; or that written on it was, "Muhammad is the Messenger of Allâh," or, "Go wherever you will for you will be victorious"; or that it was of yellowish colour being surrounded by evenly spaced hair on his left shoulder as if it was the mane of a horse; and other such reports, none of them are authentic,' (Z) some are bâtil and others are da`îf.
__________________________________________________ ___ 1. Muslim [al-Fada´il], at-Tirmidhī [al-Manāqib]. 2. Zurqānī [1/289+] 3. Bukhārī and Muslim on the authority of Jābir. Muslim on the authority of Anas. Aĥmad on the authority of Rumaythah. 4. al-Baqarah (2): 744/19. Ahmad bin `Abdah ad-Dabbî narrated to us, as did `Alî bin Hujr and others; `Isâ bin Yûnus informed us; from `Umar bin `Abdullâh, the servant of Ghufrah who said; Ibrâhîm bin Muhammad narrated to us; from one of the sons of `Alî bin Abî Tâlib (RA) who said,'When `Alî (RA) used to describe the Messenger of Allâh (SAW), he would say...,' and he mentioned the complete hadîth and said [in it], 'Between his shoulder blades was the Seal of Prophecy and he was the Seal of the Prophets.' [1] 5/20. Muhammad bin Bashshâr narrated to us; Abû `آsim informed us; `Azrah bin Thâbit informed us; `Ilbâ´ bin Ahmar al-Yashkurî narrated to me; Abû Zayd `Umar bin Akhtab al-Ansârî (RA) narrated to me saying,'The Messenger of Allah (SAW) said to me, "Abû Zayd, come close and stroke my back." I did so and my fingers felt the seal.' I asked, 'What is the seal?' He replied, 'A grouping of hair.' [2] "The Messenger of Allah (SAW) said to me, 'Abû Zayd, come close and stroke my back,'" (M) al-Qastalânî said, 'It is possible that the Chosen One (SAW) thought that there was something on his garments that may harm him, and hence ordered him to stroke his [skin directly], or he came to know through the light of Prophethood that Abû Zayd wished to know how the seal was. Therefore he ordered him to place his hand in his garment to feel it. He did not raise his garment due to a factor preventing this such as its being tight or the likes.' "I did so and my fingers felt the seal.' I asked, 'What is the seal?' He replied, 'A grouping of hair,'" (Q) The literal sense of this narrations shows that he did not actually see the seal and hence just felt the hair on it. In the light of this, this description is not at odds with the other descriptions of the seal. (M) The narration in the Jâmi` of the author mentions that he (SAW) supplicated for him. In another narration it mentions that he (SAW) said, "O Allâh, make him beautiful," he lived to age of one hundred and twenty and there were only a few white hairs to be seen on his head and beard.
Then he looked at the seal on the back of the Messenger of Allâh (SAW) and believed in him. However he belonged to a Jew and so the Messenger of Allâh (SAW) bought him for a number of dînârs on the condition that he would tend to some date-palm trees for them until they bore fruit. The Messenger of Allâh (SA W) planted the trees except for one which was planted by `Umar (RA) and in the same year the trees bore fruit except for that one. The Messenger of Allâh (SAW) said, "What is the matter with this tree?" `Umar replied, 'Messenger of Allâh, I planted it.' So the Messenger of Allâh (SAW) uprooted it and planted it again and it bore fruit in that same year. [3] "Salmân al-Fârisî went to the Messenger of Allâh (SAW)," (Q) in the first year of the Hijrah. "When he," the Messenger of Allâh (SAW) "arrived at Madînah with a platter," (Q) in one narration, 'Which I carried on my shoulder.' "Containing moist dates and placed it before the Messenger of Allâh (SAW)," (Q) al-`Irâqî, Sharh at-Taqrîb said, 'The literal sense of this narration is that the food that Salmân brought was only moist dates, however Ahmad and at-Tabarânî record, with a good isnâd, on the authority of Salmân himself, "I collected firewood, sold it, and prepared some food and took it to the Prophet (SAW)." at-Tabarânî also records, with a good isnâd, "I bought camel meat for one dînâr and cooked it. I prepared a large bowl of tharîd, and took it to him, carrying it on my shoulder, and placed it before him." So it seems that this platter contained food and moist dates. As for the version in at-Tabarânî on the authority of Salmân that mentions that it contained dates, it is da`îf.' "He said, "Salman, what is this?" He replied, 'Charity for you and your Companions,'" (Q) charity is a form of donation that one gives to another seeking thereby reward in the Hereafter, it comes from one is higher to one who is lower and as such it contains a hint of embarrassment for the one who is taking and is done by way of showing kindness to him. A gift on the other hand does not contain these traits and its goal is to increase mutual love and closeness. al-`I·âm said, 'Therefore one understands from charity that it is not befitting to be taken by the Prophet (SAW), and indeed charity, optional and obligatory, is forbidden for him and his family to accept.' "He said, 'Remove it for we do not eat from that which is offered as charity,'" (Q) i.e. take it away from me, this because of the narration of at-Tabarânî and Ahmad that he (SAW) said to his Companions, "Eat," but did not partake himself. al-`Irâqî said, 'The hadîth contains proof that optional charity is prohibited for him (SAW) to accept; this is the correct and famous position.' "So he removed it," (Q) from the Prophet's presence, or altogether after his Companions had finished, " and the next day came with the likes of it and placed it before the Messenger of Allâh (SAW). He said, 'Salman, what is this?' He replied, 'A gift for you.' Thereupon the Messenger of Allâh (SAW) said to his Companions, 'Take from it,'"(Q) he said this in order to remove any misconception that the food was only for him. The hadîth contains proof that a gift is accepted from one who claims that he has ownership of that gift, merely depending upon the outward appearance of things, without the need to investigate the issue any further. It also contains proof that it is recommended for a person who has received a gift of food to feed those with him from it.
_______________________________________ 1. Ĥadīth #7. 2. Aĥmad and ibn Ĥibbān. 3. Aĥmad and ibn Ĥibbān.7/22. Muhammad bin Bashshâr narrated to us; Bishr bin al-Waddâh informed us; Abū `Aqîl ad-Dawraqî informed us; from Abū Nadrah who said; I asked Abū Sa`îd al-Khudrî about the seal of the Messenger of Allâh (SAW) - i.e. the Seal of Prophecy - and he replied, 'A protruding piece of flesh on his back.' [1] 8/23.' Abū al-Ash`ath, Ahmad bin al-Miqdâm al-`Ijlî al-Ba·rî, narrated to us; Hammâd bin Zayd informed us; from `آsim al-Ahwal; from `Abdullâh bin Sarjis (RA) who said,I went to the Messenger of Allâh (SAW) while he was amongst a group of his Companions and I moved behind him like this, he came to know what I wished so he lifted his upper garment from his back and I saw the seal between his shoulder blades resembling a clenched fist, surrounding which were marks looking like small moles. So I went to it to kiss it and said, 'May Allâh forgive you, Messenger of Allâh.' He replied, "And you also." The people asked, 'Did the Messenger of Allâh (SAW) seek forgiveness for you?' he replied, 'Yes and you also.' Then he recited the verse, "And seek forgiveness for your sin and for the believers, male and female." [2] "I went to the Messenger of Allâh (SAW) while he was amongst a group of his Companions and I moved behind him like this, he came to know what I wished so he lifted his upper garment from his back and I saw the seal between his shoulder blades," (SM) `Abdullâh bin Sarjis reports that he ate bread and meat, or: tharîd, with the Messenger of Allâh (SAW). The narrator asked, 'Did the Prophet (SAW) seek forgiveness for you?' He replied, 'Yes, and for you.' Then he recited the verse,"And seek forgiveness for your sin and for the believers, male and female." Then he said, 'I moved behind him and saw the Seal of Prophethood between his shoulders, near the top of his left shoulder, resembling a clenched fist, surrounding which were marks resembling moles.' "Resembling a clenched fist," (N) in features not size, "surrounding which were marks looking like small moles. So Iwent to it to kiss it and said, 'May Allâh forgive you, Messenger of Allâh,'" (Q) by way of thanking him. "He replied, 'And you also.' The people asked," (Q) i.e. the people who `Abdullâh bin Sarjis was addressing, the person who actually said these words is the sub-narrator, `آsim al-Ahwal; or the people who were asking were the Companions and the one who said the actual words was `Abdullâh, this seems to be the more obvious case. "'Did the Messenger of Allâh (SAW) seek forgiveness for you?' he replied, 'Yes and you also.' Then he recited the verse, 'And seek forgiveness for your sin and for the believers, male and female.'" __________________________________________________ _ 1. Singularly recorded by the author. A similar ĥadīth is recorded by Aĥmad. 2. Muĥammad (47: 19). Recorded by Muslim [al-Fadā´il] and an-Nasā´ī, al-Kubrā.Chapter 3 - The Hair of the Prophet §1/24. `Alî bin Hujr narrated to us; Ismâ`îl bin Ibrâhîm informed us; from Humayd; from Anas bin Mâlik (RA) who said,The hair of the Prophet (sallAllâhu `alayhi wa sallam) reached half way down his ears. [1] "The hair of the Prophet (sallAllâhu `alayhi wa sallam) reached half way down his ears," (Q) meaning the majority of his hair or on some occasions, as such there is no discrepancy between this and the description that his (sallAllâhu `alayhi wa sallam) hair reached his shoulders or just above them. (AD) Ibn al-Hanzaliyya (RA) reports that the Prophet (sallAllâhu `alayhi wa sallam) said, "A fine man, Khuraym al-Asadi were it not for the length of his hair and the dragging of his waist-wrap." News of this reached Khuraym, whereupon he immediately took a blade and cut his hair to his ears, then he raised his waist-wrap to his mid-calves. Wâ´il bin Hujr (RA) reports that he came to the Prophet (sallAllâhu `alayhi wa sallam) when he had long hair. When the Prophet saw him, he said,"Misfortune, misfortune!" and so he returned and clipped it. When he came back to see him (sallAllâhu `alayhi wa sallam) the next day he said, "I truly did not mean you, but this is better." '''§2/25. Hannâd bin as-Sarrî narrated to us; `Abdur-Rahmân bin Abû az-Zinâd informed us; from Hishâm bin `Urwah; from his father; from `آ´ishah (RAH) that she said,I and the Messenger of Allâh (sallAllâhu `alayhi wa sallam) used to take a bath from one and the same vessel, his hair was above his shoulders and beyond the lobes of his ears. [2] "I and the Messenger of Allâh (sallAllâhu `alayhi wa sallam) used to take a bath from one and the same vessel," (M) thereby proving the permissibility of a man and woman washing from one vessel, and also proving that the water left over by a woman after purification is pure and purifying (ţahûr); this because the version of Bukhârî has, '…from one vessel because of janâbah.' "His hair was above his shoulders and beyond the lobes of his ears," (M) al-Hâfidh Abû al-Fadl al-`Irâqî said, 'His hair has been depicted in three fashions: jumma, which is hair reaching the shoulders; wafra, which is hair reaching the lobes of the ears; and limma, which is hair going beyond the lobes of the ears [but not reaching the shoulders].' (Q) Hence the clear sense of this hadîth shows that his hair was between a jumma and wafra, (M) i.e. a limma. (Q) The author also recorded this hadîth in his Jâmi` and said that it was hasan gharîb sahîh; the narration of Abû Dâwûd has seemingly the opposite wording, 'The hair of the Prophet (sallAllâhu `alayhi wa sallam) was above [or: more than] a wafra and beyond [or: less than] a jumma.' al-`Irâqî in his commentary to at-Tirmidhî reconciled the two by saying that the first narration talked about the length of the hair and the second about the quantity. So 'above the jumma' means that its length was above this and 'beyond a jumma' means less than it in quantity; and so too for the wafra. (H) [3]This is an excellent reconciliation but for the fact that the source of the hadîth is one and the same.
"The Messenger of Allâh (sallAllâhu `alayhi wa sallam) arrived at Makkah once," (Q) all in all the Messenger of Allâh (sallAllâhu `alayhi wa sallam) visited Makkah on four occasions: for `Umratu-l-Qadâ´; the conquest of Makkah; `Umratu-l-Ja`rânah; and the Farewell Hajj. Some of the narrations of this hadîth show that this occasion was the conquest of Makkah."And he had four braids," a discussion on this follows. [8] ______________________________________________ 1. Abū Dāwūd [at-Tarajjul] and an-Nasā´ī [az-Zīnah]. Muslim [al-Fadā´il] with wordings close in meaning to that quoted. 2. at-Tirmidhī [al-Libās] and Abū Dāwūd [at-Tarajjul]. The part concerning the bath it is to be found in the Two Ŝaĥīĥs from her via a number of different routes. 3. Fatĥ [10/439] 4. Ĥadīth #3 5. Fatĥ [10/438] 6. Bukhārī [al-Libās] and Muslim [al-Fadā´il] 7. at-Tirmidhī [al-Libās] and Abū Dāwūd [at-Tarajjul] 8. Ĥadīth #31. §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.
________________________________________________ 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]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. 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]
"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 §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]
______________________________________________ 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. #8Chapter 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.
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."
_________________________________________________ 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]. 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.'
__________________________________________________ _____ 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´ilIs 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.
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.
Plucking white hairs is reprehensible in the view of the majority of scholars due to the hadîth of `Amr ibn Shu`ayb from his father from his grandfather that the Messenger of Allâh (SAW) said, "Do not pluck your white hairs for they are the light of a Muslim." Recorded by the authors of the Sunan and at-Tirmidhî said it was hasan. (MS) an-Nawawî said, 'This is the view of our companions, [the Shâfi`îs], and the companions of Mâlik.'[11] __________________________________________________ _ 1. Ibn `Abdu-l-Barr, al-Istidhkâr [8/439] 2. Ibid. [8/440-441]. 3. `Adhîmabâdî, `Awn al-Ma`bûd [11/257] 4. However the first exception is proven by a hasan hadîth recorded by at-Ţabarânî, al-Kabîr on the authority of Fadâlah ibn `Ubayd that the Messenger of Allâh (SAW) was asked about a person plucking his white hairs to which he replied, "Whoever wishes, let him pluck his light." Ŝahîh at-Targhîb [#2092] 5. ibn al-Qayyim, Tahdhîb as-Sunan [11/257 of `Awn]. 6. Abû Dâwûd, refer to Ŝahîh at-Targhîb [#2097]. 7. Hadîth #37. 8. ibn `Abdu-l-Barr, al-Istidhkâr [8/441] 9. ibn al-Qayyim, Tahdhîb as-Sunan [11/257 of `Awn] 10. ibn al-Qayyim, Tahdhîb as-Sunan [11/257 of `Awn] 11. Sharh Ŝahîh Muslim [15/78]Chapter 7 - The Messenger of Allâh Applying Kohl '1/50 Muhammad ibn Humayd ar-Râzî narrated to us; Abû Dâwûd at-Ţayâlisî informed us; on the authority of `Abbâd ibn Manڑûr; on the authority of `Ikrimah; on the authority of ibn `Abbâs (RAA) that the Prophet (SAW) said,Anoint your eyes with ithmid for it gives strength to the sight and facilitates the growth of hair. He also stated that the Prophet (SAW) had a kohl container from which he would smear his eyes every night: three times in this one and three times in this one.[1] "Anoint your eyes with ithmid," (Q) i.e. persist in using it. Abû Dâwûd records "that the Messenger of Allâh (SAW) ordered that ithmid scented with musk be employed when going to sleep, and he said that the one fasting should avoid it." The isnâd to this is problematic.[2] Abû ash-Shaykh, al-Akhlâq, records on the authority of `A´ishah that the Messenger of Allâh (SAW) would anoint his eyes with ithmid when going to sleep, three times in every eye. The isnâd is da`îf. "for it gives strength to the sight," (Q) because the eye is assisted in impeding harmful things that may fall into it, "and facilitates the growth of hair" (Q) i.e. the hair of the lashes. Ibn Abî `Aڑim and at-Ţabarânî record on the authority of `Alî that the Prophet (SAW) said, "Take to applying ithmid for it facilitates the growth of hair, removes harmful things, and clears the sight." The isnâd is hasan.[3 ]
Yazîd ibn Hârûn said in his version, 'The Prophet (SAW) had a kohl container from which he would anoint his eyes before going to sleep: three times in each eye.' [4] "The Prophet (SAW) would anoint his eyes with ithmid before he went to sleep: three times in each eye," (MS) Anas reports that the Messenger of Allâh (SAW) used to apply ithmid to his right eye three times and his left eye three times.[5] (Q) It is established that he (SAW) said, "Whoever uses kohl, let him apply it an odd number of times." Recorded by Abû Dâwûd. There are two opinions with regards to the usage of an odd number of times: that one anoints each eye three times such that each eye receives an odd number; or that one anoints both eyes a total of five times: three times in the right and twice in the left as is recorded in Sharh as-Sunnah[6] (M) and at-Ţabarânî on the authority of ibn `Umar that "when the Messenger of Allâh (SAW) applied kohl he would apply it three times in the right and twice in the left, making the total number odd."[7] (MS) Anas reports that the Messenger of Allâh (SAW) would apply ithmid three times in his right eye and twice in his left eye.[8] (Q) Some also said that one can anoint both eyes twice, and on the fifth time anoint both eyes with one (M) based upon the hadith recorded by ibn `Adî, al-Kâmil, on the authority of Anas that "the Messenger of Allâh (SAW) would anoint his right eye twice, his left eye twice, and then both of them with one."[9] al-Hâfiµ ibn Hajr said that the strongest option was the first option.[10] al-Hâfi* al-`Irâqî mentioned that it was recommended to commence with the right eye as the Messenger of Allâh loved to commence with the right. He also mentioned that it was best to do all the wipes of the right eye first and then the left by analogy to the way one washes the limbs when performing ablution. _________________________________________________ 1. Tirmidhî [al-Libâs] and ibn Mâjah [at-Ţibb] (A) The isnâd is da`îf jiddan as I have explained in al-Irwâ´ [#76]. However the first part is ڑahîh as it has supporting witnesses as I have explained in as-ٹahîhah [#665, 724] 2. Abû Dâwûd [as-ٹiyâm: al-Kohl `inda an-Nawm] says after recording this hadîth, 'Ibn Ma`în said to me: this is a munkar hadîth.' He also proceeds to quote that Anas ibn Mâlik would apply kohl while he was fasting and that al-A`mash said, 'None of our companions would dislike the application of kohl for the one fasting.' 3. al-Hâfi* al-Mundhirî said the isnâd was hasan as did al-Hâfî* al-`Irâqî and ibn Hajr and al-Albânî, ٹahîh at-Targhîb [#2106] said the hadîth was ڑahîh. 4. Tirmidhî [al-Libâs] and ibn Mâjah [at-Ţibb] with a da`îf jiddan isnâd as per al-Albânî, al-Irwâ` [#76]. 5. Abû ash-Shaykh, Akhlâq an-Nabî [p. 170] with a strong isnâd as per Tahqîq al-Musnad [5/342] 6. Bâb al-Iktihâl. 7. The isnâd is da`îf but it is supported by the narration of Anas mentioned next and the narration recorded by ibn Abî Shaybah on the authority of `Imrân ibn Abî Anas that "the Messenger of Allâh (SAW) would smear his eyes with ithmid: he would apply it three times in the right and twice in the left." This is mursal ڑahîh as per Tahqîq Musnad [5/343]. 8. Sharh as-Sunnah [12/119 #3205] with a jayyid isnâd as ruled by S. al-Arna´ûţ. 9. … 10. i.e. 3 times in each eye. 3/52 Ahmad ibn Manî` narrated to us; Muhammad ibn Yazîd narrated to us; on the authority of Muhammad ibn Ishâq; on the authority of Muhammad ibn al-Munkadir; on the authority of Jâbir who said that the Messenger of Allâh (SAW) said,Take to applying ithmid when you go to sleep for it gives strength to the sight and facilitates the growth of hair. [1] "Take to applying ithmid," (Q) al-Hâfi* ibn Hajr said that the command here was one of recommendation by consensus,"when you go to sleep for it gives strength to the sight and facilitates the growth of hair," (Q) this wording contains a subtle indication that the Sunnah of applying kohl for men is only fulfilled if one has the intention of treatment and cure, not just the intention of adornment as in the case of women. It is for this reason that Imâm Mâlik was of the opinion that it was disliked for men to apply kohl unless it be for reason of treatment and cure.
___________________________________________ 1. ibn Mâjah [at-Ţibb]. 2. an-Nasâ´î [az-Zînah], ibn Mâjah [at-Ţibb], and Abû Dâwûd [at-Ţibb]. 3. al-Hâfi* al-Mundhirî, at-Targhîb wa-t-Tarhîb 4. ibn Mâjah [at-Ţibb]---------------------------------------------------------------------------------------------------------- |
