The Juridical Status of Black Kohl
الحمد لله رب العلمين والصلوة والسلام على رسوله الأمين، أما بعد:
There is no denial of the unanimous understanding of the predecessors because the meaning of the Quran and Hadith that is accepted is the one derived from the pious predecessors, i.e., the Companions of the Prophet, the Followers (Tabi‘un), and the Imams of the religion. However, if there is a difference in their understanding, then the following points should be kept in mind:
➊ In case of disagreement, preference will be given to those predecessors whose statements and actions are interpretations or explanations of the Book and Sunnah or are closer to them.
Allah Almighty says:
(فَإِنْ تَنَازَعْتُمْ فِي شَيْءٍ فَرُدُّوهُ إِلَى اللهِ وَالرَّسُولِ إِنْ كُنْتُم تُؤْمِنُونَ بِاللهِ وَالْيَوْمِ الْآخِرِ ذَلِكَ خَيْرٌ وَ اَحْسَنُ تَأْوِيلًا)
Then if you differ in anything, refer it to Allah and the Messenger, if you believe in Allah and the Last Day. That is better and more suitable for final determination.
➋ If there is a statement or action of any of the pious predecessors that contradicts clear and explicit evidence, it will be attributed to their ignorance because it is not necessary that everyone knows everything. See
and others.
After establishing the prohibition of gold for men, Hafiz Abu Bakr Al-Hazmi (died 558 AH) states:
As for Bara ibn Azib رضي الله عنه wearing and using a gold ring after the Prophet ﷺ’s (death), this indicates that he was not aware of its prohibition. This is the same excuse given for Talha, Saad, and Suhaib رضي الله عنهم who wore gold rings.
واللہ اعلم بالصواب۔
Note:
In our view, the report of Sayyiduna Bara رضي الله عنه wearing a ring is not established due to Muhammad bin Malik al-Jawzjani being weak.
➌ The understanding of the majority will be preferred over one or two.
➍ If there are two types of statements from the predecessors on an issue, it is inappropriate to completely ignore or belittle one while considering the other as the understanding of the Salaf. Rather, the one closer to the Book and Sunnah should be preferred.
➎ Compared to explicit evidences from the Book and Sunnah, rare statements of the righteous predecessors are not accepted, for example:
Not placing hands on the knees during Ruku, etc.
Hafiz Usman bin Saeed Ad-Darami (may Allah have mercy on him) (died 280 AH) said:
إِنَّ الَّذِي يُرِيْدُ الشُّدُونَ عَنِ الْحَقِّ يَتَّبِعُ الشَّاذَ مِنْ قَوْلِ الْعُلَمَاءِ وَيَتَعَلَّقُ بِزَلَّاتِهِمْ ، وَالَّذِي يَومُ الْحَقَّ فِي نَفْسِهِ يَتَّبِعُ الْمَشْهُورَ مِنْ قَوْلِ جَمَاعَتِهِمْ وَيَنْقَلِبُ مَعَ جُمْهُورِهِمْ، فَهُمَا آيَتَانِ بَيْنَتَانِ يُسْتَدَلُّ بِهِمَا عَلَى اتِّبَاعِ الرَّجُلِ وَعَلَى ابْتِدَاعِهِ
“Indeed, the one who wants to turn away from the truth follows the rare opinion among the scholars and uses their mistake as proof, and the one who seeks the truth follows the well-known (and accepted) opinion of the scholars and supports the consensus of the scholars. These two signs are very clear, through which a follower and an innovator can be easily recognized.”
Dear readers! After keeping this introduction in mind, observe the evidences for the prohibition of black dye, the objections to them, and their answers.
Evidences for the prohibition of black dye
Evidence 1:
It is narrated from Sayyiduna Jabir bin Abdullah (may Allah be pleased with him) that on the day of the conquest of Makkah, Sayyid Abu Quhafa (may Allah be pleased with him) was brought, and the hair on his head and beard was white like thaghamah (a kind of white hair). The Messenger of Allah ﷺ said:
“Change this (whiteness) with something, and avoid the black color.”
On this hadith, Allama Nawawi (may Allah have mercy on him) established a chapter with these words:
“بَابُ اسْتِحْبَابِ خِضَابِ الشَّيْبِ بِصُفْرَةٍ وَحُمْرَةٍ وَتَحْرِيْمِهِ بِالسَّوَادِ”
Dyeing white hair with red or yellow color is recommended, and dyeing it black is prohibited.
Imam Nasai (may Allah have mercy on him) established a chapter on this hadith as follows:
“النَّهْيُّ عَنِ الْخِضَابِ بِالسَّوَادِ”
Explanation of the prohibition of black dye.
Imam Abu Awana (may Allah have mercy on him) established a chapter with these words: “وَحَظْرِ الْخِضَابِ بِالسَّوَادِ”
That is, the explanation of the prohibition of black dye.
Imam Ibn Hibban (may Allah have mercy on him) said: “ذِكْرُ الزَّجْرِ عَنِ اخْتِضَابِ الْمَرْءِ السَّوَادَ” prohibition for a person to apply black dye.
Imam Khateeb Baghdadi (may Allah have mercy on him) also took from this: “كَرَاهَةُ الْخِضَابِ بِالسَّوَادِ” meaning the statement of dislike for black dye.
The above-mentioned hadith scholars have used this hadith as evidence for the prohibition of black dye.
Now, if despite this, someone still considers it recommended, then what is this understanding if not turning away from the understanding of the Salaf?
“The objection in this hadith contains the ruling of two matters: one is dyeing the hair, and the other is avoiding black dye. Just as many of the predecessors did not dye their hair and based on their understanding and practice, dyeing hair is not obligatory, similarly many predecessors used black dye and also permitted it. Therefore, based on the understanding and practice of the predecessors, black dye is not forbidden.”
Refutation:
It is not correct to say that merely based on the understanding and practice of the predecessors, dyeing hair is not obligatory because there are separate mursal hadiths regarding this, from which some righteous predecessors refrained from dyeing their hair by way of reasoning, as narrated from Sayyiduna Abdullah bin Mas’ud (RA) that the Prophet of Allah ﷺ disliked ten things… among them is “تغییر الشَّيْبِ“, meaning dyeing white hair.
Similarly, Imam Ibn Majah (RA) establishes the following chapter by reasoning from three mursal hadiths:
“بَابُ مَنْ تَرَكَ الْخِضَابَ”
Statement on abandoning dyeing.
From this, it becomes clear that there are separate evidences regarding not dyeing hair, while there is not a single Marfoo’ hadith about applying black dye. Therefore, it is a blameworthy act to conflate the two and change them into one ruling. Also, the Salaf-e-Saliheen have understood the prohibition of black dye from “وَاجْتَنِبُوا السَّوَادَ,” as has already been mentioned.
Warning:
Some people have made a great claim that “none of the predecessors of the Ummah and the noble Muhaddithin have believed in the prohibition or impermissibility of black dye.” The reality of this claim has become clear; also, study the following pages.
Evidence (2):
It is narrated from Sayyiduna Abdullah bin Abbas (RA) that the Messenger of Allah ﷺ said:
((يَكُونُ قَوْمٌ يَخْضِبُونَ فِي آخِرِ الزَّمَانِ بِالسَّوَادِ، كَحَوَاصِلِ الْحَمَامِ ، لَا يَرِيْحُوْنَ رَائِحَةَ الْجَنَّةِ))
“In the last times, there will be people who dye their hair with black dye, like the breasts of pigeons. They will not even smell the fragrance of Paradise.”
“Some people object and take this Hadith as evidence for the prohibition and impermissibility of black dye, but their reasoning is weak. The scholars have not explained this Hadith with this meaning and implication.”
Removal:
To say categorically that the scholars did not consider this Hadith as indicating the prohibition of black dye is completely rejected because a group of scholars considers it as evidence for the prohibition of black dye.
Imam Ibn Sa’d (may Allah have mercy on him) established a chapter on this Hadith with these words:
“ذِكْرُ مَا قَالَ رَسُولُ اللهِ وَأَصْحَابُهُ فِي تَغْيِيرِ الشَّيْبِ وَكَرَاهَةِ الْخِضَابِ بِالسَّوَادِ”
Meaning Ibn Sa’d (may Allah have mercy on him) considers it as evidence for prohibition.
Imam Nasai (may Allah have mercy on him) titled a chapter with these words: “النهي عَنِ الْـخِـــــابِ بِالسَّوَادِ” Prohibition of using black dye.
The venerable Tabi’i Imam Mujahid bin Jabr (may Allah have mercy on him) said:
“يَكُونُ فِي آخِرِ الزَّمَنِ قَوْمٌ يَصْبُغُونَ بِالسَّوَادِ لَا يَنْظُرُ اللَّهُ إِلَيْهِمْ أَوْ قَالَ: لَا خَلَاقَ لَهُمْ”
In the last times, there will be people who will use black dye. Allah will not look at them or He said:
They will have no share (in the Hereafter).
Imam Ibn Abi Khaythamah (may Allah have mercy on him) after narrating this Hadith writes:
“أَنَّهُ كَره الْخِضَابَ بِالسَّوَادِ”
That is, he (Ibn Abi Rawad) disliked black dye.
Imam Mundhiri (may Allah have mercy on him) established a chapter with these words:
“التَّرْهِيْبُ مَنْ خَضَبَ اللَّحْيَةَ بِالسَّوَادِ”
A warning for the one who dyes his beard black.
Moreover, the fact that the majority of the hadith scholars have narrated this hadith under chapters such as “Chapter on Dyeing” etc., is evidence that according to all of them, the intended meaning of this hadith is the prohibition of black dye, not to indicate a sign of any particular group. As Imam Abu Dawood (may Allah have mercy on him) established a chapter on this hadith with the words:
“مَا جَاءَ فِي خِضَابِ السَّوَادِ”
Note:
Some scholars and hadith narrators who have transmitted this hadith in the book Al-Fitan
or in the signs of the Hour, mean only that as the Day of Judgment approaches, this sin will become widespread and more common, as in a hadith where the Messenger of Allah ﷺ said:
“Undoubtedly, among the signs of the Day of Judgment is that knowledge will be taken away and ignorance will spread, (openly) alcohol will be drunk and adultery will spread.”
It is known that drinking alcohol and committing adultery have occurred in every era.
Hafiz Muhammad bin Ali bin al-Hasan, Hakim al-Tirmidhi (died 320 AH) mentioned this hadith in his book “المنهیات” which deals with prohibited acts in Shariah.
Objection:
The famous muhaddith, Imam Abu Bakr ibn Abi Asim said:
There is no evidence in this hadith regarding the dislike of black henna. It only reports about a people whose sign will be this.
Response:
After clear texts and the understanding of the pious predecessors, we dare to say that for humble students like us, this interpretation seems somewhat incomplete! It states that the sign of the people is present, but it does not mention the sin and disobedience due to which they will be deprived of the fragrance of Paradise…??
The style of the Quran and Hadith regarding scholars and students is clear that generally when a nation is given glad tidings of Paradise or warned of punishment, the mention of praiseworthy or blameworthy deeds is also included, due to which they deserved it, so that others may take admonition from it. For example, along with the signs of the Kharijites, the mention of their reprehensible deeds is also present in the books of Hadith. Therefore, from the evidence mentioned on previous pages, it is as clear as the sun that the nation mentioned in this Hadith will be deprived of the fragrance of Paradise not because of any other sin but because of the black dye. والعیاذ بالله
Objection:
The warning in the mentioned Hadith is not because of the black dye; otherwise, what is the meaning of the restriction of the “last era”? Those who used black dye have existed from the time of the Companions until every era.
Removal:
This objection is nothing more than a child’s consolation. We have made it clear that since this act will be widespread in the end times, it has been attributed to the end times or near the Day of Judgment. This does not at all mean that this act did not exist in earlier periods.
It is narrated from Sayyiduna Abu Hurairah رضي الله عنه that the Messenger of Allah ﷺ said:
“In the last days, there will be false liars who will bring you hadiths that neither you nor your forefathers have heard, so stay away from them lest they mislead you and cause you to fall into trials.”
What does the objector think about this hadith? Is it only specific to the last era? Certainly not, from the time of the Prophethood until now, in every era, such liars have come who fabricated narrations and spread them among people, and this is a fact that cannot be denied. Then why should the hadith related to black kohl “يَكُونُ فِي آخِرِ الزَّمَانِ” be specific to the last era, and why is it considered general despite the hadith in Sahih Muslim “يَكُونُ فِي آخرِ الزَّمَانِ“? When, despite these words, it encompasses every era, why is the hadith related to black kohl being restricted?
The Pious Predecessors and Black Kohl
The venerable Tabi’i Imam Ata bin Abi Rabah has seen two hundred companions of the Prophet ﷺ.
Khalid bin Abi Ayyub is a reliable narrator; Ibn Hibban called him trustworthy, and Ibn Khuzaymah, Hakim, and Dhahabi have declared his hadith authentic.
Based on what he observed during the era of the companions, he states:
“هُوَ مِمَّا أَحْدَثَ النَّاسُ ، قَدْ رَأَيْتُ نَفَرًا مِنْ أَصْحَابِ رَسُولِ اللَّهِ مَعَ ، فَمَا رَأَيْتُ أَحَدًا مِنْهُمْ يَخْتَضِبُ بِالْوَسْمَةِ مَا كَانُوا يَخْضِبُونَ إِلَّا بِالْحِنَّاءِ وَالْكَتَم وَهَذِهِ الصُّفْرَةِ”
People have adopted this new method. I have seen a group of the Companions of the Prophet ﷺ, none of whom used black dye. They (the Companions) used only henna and katam (mixed together) and applied this yellowish dye.
Objection:
Imam Ata bin Abi Rabahؒ has stated this according to his knowledge, while it is proven that a group of the Companions used black dye. Imam Ataؒ must not have seen those Companions who used black dye.
Removal:
Indeed, Imam Ataؒ has stated according to his knowledge and observation, which makes it clear that the Companions of the Prophet ﷺ did not have a tendency to use black dye. It is surprising! The testimony of a venerable Tabi‘i is being disregarded by considering three people as a group against nearly two hundred. Among the majority of the Companions, some who used black dye can be attributed to ignorance, as it is possible that the hadith prohibiting it did not reach them. واللہ اعلم
The venerable Tabi‘i Imam Saeed bin Jubairؒ said:
“يَكْسُو اللهُ الْعَبْدَ فِي وَجْهِهِ النُّورِ ثُمَّ يُطْفِتُهُ بِالسَّوَادِ”
Allah Almighty illuminates the face of a servant, and the servant extinguishes this light by using black dye.
Objection:
“Dye is applied to hair, not to the face. If henna and katam are mixed and applied as dye, it produces a yellowish color, and this is also proven from the Sunnah. Can it be said that a person turned his luminous face yellow? Therefore, this statement is not worthy of consideration.”
Removal:
This objection does not suit any scholar because the face holds a prominent status in the Quran and Hadith. When the intention is to describe goodness, a bright face is used as a metaphor, and when the intention is to describe evil, a black or dull face is used as an example. Since, according to Imam Saeed bin Jubair (may Allah be pleased with him), avoiding black dye is a virtue and using it is a sin, he has adopted the style found in the Quran and Hadith. Here are some examples from the Holy Quran:
The command of the Almighty is:
((لِلَّذِیْنَ اَحْسَنُوا الْحُسْنٰى وَ زِیَادَةٌؕ-وَ لَا یَرْهَقُ وُجُوْهَهُمْ قَتَرٌ وَّ لَا ذِلَّةٌؕ-اُولٰٓىٕكَ اَصْحٰبُ الْجَنَّةِۚ-هُمْ فِیْهَا خٰلِدُوْنَ(26) ))
“Those who do good will have a good reward and even more; and no darkness will cover their faces, nor humiliation. Those are the companions of Paradise; they will abide therein eternally.”
((وَ الَّذِیْنَ كَسَبُوا السَّیِّاٰتِ جَزَآءُ سَیِّئَةٍۭ بِمِثْلِهَاۙ-وَ تَرْهَقُهُمْ ذِلَّةٌؕ مَا لَهُمْ مِّنَ اللّٰهِ مِنْ عَاصِمٍۚ كَاَنَّمَاۤ اُغْشِیَتْ وُجُوْهُهُمْ قِطَعًا مِّنَ الَّیْلِ مُظْلِمًاؕ-اُولٰٓىٕكَ اَصْحٰبُ النَّارِۚ-هُمْ فِیْهَا خٰلِدُوْنَ(27) ))
“And those who have done evil, the recompense of an evil deed will be its equivalent, and humiliation will cover them. There will be no protector for them from Allah. It will be as if their faces are covered with pieces of the night, and that is the darkness of the night. Those are the companions of the Fire; they will abide therein eternally.”
Similarly, Allah, the Lord of Glory, said:
(یَّوْمَ تَبْیَضُّ وُجُوْهٌ وَّ تَسْوَدُّ وُجُوْهٌۚ فَاَمَّا الَّذِیْنَ اسْوَدَّتْ وُجُوْهُهُمْ۫-اَكَفَرْتُمْ بَعْدَ اِیْمَانِكُمْ فَذُوْقُوا الْعَذَابَ بِمَا كُنْتُمْ تَكْفُرُوْنَ(106))
“The Day some faces will be white and some faces will be black. As for those whose faces will be black, [to them it will be said], ‘Did you disbelieve after your belief? Then taste the punishment for what you used to reject.’ But as for those whose faces will be white, they will be within the mercy of Allah; they will abide therein eternally.”
He also said:
وُجُوْهٌ یَّوْمَىٕذٍ نَّاضِرَةٌ(22)اِلٰى رَبِّهَا نَاظِرَةٌ(23) وَ وُجُوْهٌ یَّوْمَىٕذٍۭ بَاسِرَةٌ(24)تَظُنُّ اَنْ یُّفْعَلَ بِهَا فَاقِرَةٌﭤ(25)
“On that Day, many faces will be radiant, looking toward their Lord, and many faces on that Day will be gloomy. They will [enter to] burn in a scorching Fire.”
Reflecting on these verses will clarify the truth of Imam Saeed bin Jubair’s (RA) statement. ان شاء اللہ
As for the objector’s claim that “If henna and katam are mixed and applied as dye, it produces a yellowish color, and this is also proven from the Sunnah. Can it be said that a person has turned his radiant face yellow?”
The response is absolutely not, because even the objector admits that “this is also proven from the Sunnah,” and following the Sunnah is a means for the face to be radiant on the Day of Judgment, not yellow… However, black dye is not proven from the Sunnah, therefore Imam Saeed bin Jubair’s (RA) statement is indeed noteworthy. تدبر جداً
The venerable Tabi’i Imam Mujahid bin Jabr (RA) said:
“يَكُونُ فِي آخِرِ الزَّمَنِ قَوْمُ يَصْبُغُونَ بِالسَّوَادِ لَا يَنْظُرُ اللَّهُ إِلَيْهِمْ أَوْ قَالَ: لَا خَلَاقَ لهُمْ”
In the last times, there will be people who apply black dye. Allah Almighty will not look at them, or it was said:
They will have no share (in the Hereafter).
The venerable Tabi’i Imam Makhool (RA) called black dye deceit.
Imam Abu Qulabah’s (RA) reference to black dye:
Some people have counted Imam Abu Qulabaؒ among those followers who used to apply black dye, whereas it is established that the Imam refrained from using black dye. Imam Khalid bin Mehran Al-Hudha said:
“كَانَ أَبُو قِلَابَةَ يَخْضِبُ بِالْوَسْمَةِ ثُمَّ تَرَكَهَا بَعْدَ ذَلِكَ”
Abu Qulabaؒ used to apply black dye, then he stopped using it.
The esteemed follower’s turning away from this is evidence that, in his view, black dye is neither Sunnah nor recommended, and it is possible that he abandoned it after receiving the hadith that forbids it. واللہ اعلم
Imam Abdul Aziz bin Abi Rawadؒ said:
“الصُّفْرَةُ خِضَابُ الْإِيْمَانِ وَالْحُمْرَةُ خِضَابُ الْإِسْلَامِ وَالسَّوَادُ خِضَابُ الشَّيْطَان”
Yellow is the dye of faith, red is the dye of Islam, and black dye is the dye of Satan.
Objection:
“This is a rare opinion in which Abdul Aziz has no predecessor.”
Removal:
This is not rare but rather a clear interpretation of the texts and the meaning of the predecessors because the teaching of faith and Islam is only the yellow and red dye, and there is a command to avoid black dye. Since using black dye is a sin and disobedience, it has been attributed to Satan.
Ayub bin al-Najjar says:
I saw Yahya bin Abi Kathir (may Allah be pleased with him) holding his beard and saying:
“مَا أُحِبُّ أَنِّي سَوَّدْتُهَا وَأَنَّ لِي بِكُلِّ شَعْرَةٍ دِينَارًا”
I do not like to apply black dye to it, even if I were to receive one dinar for every hair. Ayub says:
Your beard was red.
According to Muhammad bin Ahmad bin Abi Musa al-Sharif al-Baghdadi (died 428 AH), dyeing hair black is disliked.
Some misunderstandings regarding the sayings and actions of the Salaf and their removal
Misunderstanding:
“The following Tabi‘in also used black dye:
Abu Bakr, Muhammad bin Muslim bin Ubaid Allah bin Abdullah bin Shahab, Zahri, Madani (died 125 AH)”
Removal:
The chain of this narration is not authentic but weak because Abdul Razzaq is narrating it from Muammar, and Abdul Razzaq is a muddler, and he has not explicitly mentioned hearing it directly. Therefore, this narration is weak, and calling it “and its chain is authentic” and presenting it in support of one’s stance is not correct.
Misunderstanding:
“Abu Abdullah Bakr bin Abdullah, Al-Muzani Al-Basri (d. 106 AH)
”
Clarification:
Imam Abu Bakr Muhammad bin Wasi’ (trustworthy, worshipper, possessing many virtues) said:
“رَأَيْتُ لحتة.”
“بكْرَ بْنَ عَبْدِ اللَّهِ الْمُزَنِى یصفر لحیتہ” saw Bakr bin Abdullah Al-Muzani; he had dyed his beard yellow with henna.
After this narration, two things are clear:
❀ Imam Bakr bin Abdullah Al-Muzani (may Allah be pleased with him) reverted to black henna.
❀ The narrator of the black henna narration, Ziyad bin Abi Muslim, differs in his narrations and contradicts the more reliable Abu Bakr Muhammad bin Wasi’, so the narration with black henna is anomalous and therefore not accepted.
Misunderstanding:
“Qadi, Muharib bin Dathar, Sudusi Kufi (d. 116 AH)
Removal:
Qazi Muharib bin Dathar (رضی اللہ عنہ) also refrained from applying black dye, and two evidences are presented here:
Following the mentioned reference, Hassan bin Ibrahim said:
I saw henna applied on the parting of (Muharib bin Dathar رضی اللہ عنہ).
Imam Sufyan bin Uyaynah (رضی اللہ عنہ) said:
I saw Muharib bin Dathar in old age judging among people in a corner of the mosque in Kufa; he had a thick, long (and white) beard, and he did not apply dye.
Note:
The words “white beard” are taken from another narration of Ibn Uyaynah.
See the mentioned reference.
From this, it becomes clear that Qazi Muharib bin Dathar (رضی اللہ عنہ) had refrained from using black dye.
Misunderstanding:
“Abu Khitab, Imam Qatadah bin Daamah bin Qatadah, Sudusi Basri (died after 10 AH) said:
‘It is permissible for women to dye their hair black.'”
Removal:
Permission is granted only when the order to depart remains; otherwise, it is not permission but a repeal of the original order. Therefore, those who advocate for black henna are not very useful because Imam Qatadah (may Allah be pleased with him) grants permission to women by accepting the prohibition of black henna, and this permission is also conditional because black henna is equally forbidden for both men and women unless there is a separate specific ruling for women.
Some scholars, by analogy with silk and gold, have declared black henna permissible for women, but this is an ijtihadi error and is unpopular due to being contrary to texts and evidence. Also, this is the same response to the permission of Imam Ishaq bin Rahu Yah (may Allah be pleased with him).
See further in the coming pages.
Misunderstanding:
“Abu Sulaymah bin Abdul Rahman bin Awf Qurashi (d. 104/94 AH)
”
Clarification:
It is known from two separate testimonies that Abu Sulaymah bin Abdul Rahman bin Awf (may Allah be pleased with him) also abandoned black henna.
Muhammad bin Hilal’s statement is:
They saw Abu Salamah bin Abdul Rahman applying henna.
Muhammad bin Amr bin Alqamah Waqas Al-Laithi narrated that Abu Salamah رضي الله عنه used to apply henna and katam (mixed together) for dyeing.
Imams of the Religion and Black Dye
Imam Malik رضي الله عنه said:
” وَغَيْرُ ذَلِكَ مِنَ الصَّبْغِ أَحَبُّ إِلَيَّ. ”
I prefer other (Sunnah) colors instead of this (black dye).
Imam Ahmad bin Hanbal رضي الله عنه said about black dye:
By Allah! It is disliked.
, Ahmad bin Muhammad bin Ibrahim bin Hazm Saduq as Al-Khatib Abdullah bin Ahmad bin Hanbal رضي الله عنه said:
My respected father used to apply henna on his head and beard.
Imam Ahmad bin Sinan Al-Wasiti رضي الله عنه said:
” رَأَيْتُ الشَّافِعِيُّ أَحْمَرَ الرَّأْسِ وَاللَّحْيَةِ ”
I saw Imam Shafi’i رضي الله عنه with a red beard and hair. Imam Ibn Abi Hatim Al-Razi رضي الله عنه said:
” يَعْنِي أَنَّهُ اسْتَعْمَلَ الْخِضَابَ اتِّبَاعًا يلسنة ”
Meaning, undoubtedly he used (red) dye in following the Sunnah.
The Choice of the Noble Prophet ﷺ
Dear readers! We have already clarified in the previous lines that the use of black dye is not permissible and it is necessary to avoid it. Now, we will briefly inform you about the dye that the Prophet Muhammad ﷺ preferred for his Ummah and which the Companions رضي الله عنهم adopted. May Allah, the Almighty, grant every Muslim the ability to follow the Prophet ﷺ. (آمین)
The Messenger of Allah ﷺ said:
((إِنَّ أَحْسَنَ مَا غَيَّرْتُمْ بِهِ الشَّيْبَ الْحِنَّاءُ وَالْكَتَمُ))
“The best thing to change the color of white hair is a mixture of henna and katam.”
The Practice of the Prophet ﷺ:
It is narrated from Uthman bin Abdullah bin Muhaib رضي الله عنه that Sayyida Umm Salamah رضي الله عنها showed us some hairs of the Prophet ﷺ on which dye was applied.
It is narrated from Ibn Muhaib رضي الله عنه that Sayyida Umm Salamah رضي الله عنها showed him a hair of the Prophet ﷺ which was red.
The Practice of Sayyiduna Abu Bakr Siddiq رضي الله عنه:
It is narrated from Uqbah bin Wasaj رضي الله عنه that Sayyiduna Anas bin Malik رضي الله عنه said:
When the Messenger of Allah ﷺ came to us, among his companions were Abu Bakr As-Siddiq and Umar, who were elderly, and they used to apply henna and katam (mixed) as dye; they did this repeatedly until the color became very dark. Aqabah said:
Then the next day I met Anas and asked him:
Did you say:
“Until they become black?”
Anas رضي الله عنه said:
I did not mention black.
The practice of Sayyidna Umar رضي الله عنه:
Sayyidna Anas bin Malik رضي الله عنه said:
“وَقَدْ خَضَبَ أَبُو بَكْرٍ وَعُمَرُ بِالْحِنَّاءِ والكتم”
Abu Bakr and Umar رضي الله عنه used to apply henna and katam (mixed) as dye.
The practice of Sayyidna Anas bin Malik رضي الله عنه:
Ismail bin Abi Khalid says:
“رَأَيْتُ أَنَسَ بْنَ مَالِكِ يَخْضِبُ بِالْحِنَّاءِ”
I saw Anas bin Malik رضي الله عنه dyeing his hair with henna.
Due to fear of lengthening, they limited themselves to traces because the point we want to explain to the readers becomes clear from this. والحمد لله
Final request:
Dear readers! We are writing with full sincerity that the prohibition of black dye is established from authentic hadiths and the understanding of the pious predecessors, therefore it is necessary to avoid it. It is remembered that those who themselves are caught in such a dilemma that the prohibition of black dye is sometimes considered disliked (istihbab) by them and sometimes considered detestable (karahat)… nothing is gained from their conclusion because what is recommended (mustahabb) is not disliked (makruh), and what is disliked is not recommended. One scholar has written almost ten pages on this topic, and finally, he clarifies the essence of the entire article in the last line as follows: “At most, black dye can be called disliked!!!” So it is said that if prohibitions and disliked matters are mentioned so that people read them and keep themselves away from them, then this is commendable, but if their promotion is started, then it is a moment of reflection for such gentlemen.
وما علينا الا البلاغ
