Abu Dawud

Benefits and Issues:
Taking or giving interest (usury) and cooperating with falsehood in any way is forbidden (haram).
Especially, engaging in usurious transactions is an act that incurs curse (la'nah).

Hadith Commentary:
Here, there is merely an allusion to the verse: "And whatever the Messenger gives you, take it; and whatever he forbids you from, abstain from it." ().

Hadith Commentary:
The noble verse "And whatever the Messenger gives you, take it; and whatever he forbids you, abstain from it" (: al-Hashr: 7) is being alluded to here, meaning that whatever the Messenger of Allah (sallallahu alayhi wa sallam) commands you, act upon it, and whatever he forbids you, refrain from it. Under this, all commands and prohibitions are included in a general sense. The fashion adopted today by men and women, which is a display of nakedness, all falls under this curse.

In the chain of narration, 'Alqamah bin Waqas al-Laythi is mentioned, who was born during the blessed era of the Prophet (sallallahu alayhi wa sallam) and participated in the Battle of the Trench (Ghazwah al-Khandaq). He passed away during the era of 'Abdul Malik bin Marwan, rahimahullah ta'ala.

By "mentioned in the Book of Allah," the verse is intended in which it is stated: "And whatever the Messenger gives you, take it; and whatever he forbids you, abstain from it," meaning that whatever guidance the Noble Messenger (sallallahu alayhi wa sallam) gives you, accept it, and from whatever actions he forbids you, refrain from them.

All commands and prohibitions are included in this. The prohibitions mentioned in the hadith also fall under the purview of this verse.

Hadith Commentary:
(1)
By piercing any part of the body with a needle or some pointed object, a name or someone's image is inscribed, and then kohl (surma) or indigo, etc., is sprinkled there. After the wound heals, that name or image remains permanently. In the Arabic language, this act is called *washm* (tattooing). Performing this act or having it performed is legally (shar'an) prohibited (haram).

(2)
If there is no possible cure for an illness except through *washm* (tattooing), then there is allowance for the permissibility of this act. It should be noted that the wage for this act is haram, because any work that is haram, its wage is also haram. If such a mark exists on the body of a living or deceased person, every possible effort should be made to remove it. If there is a risk of harm, then it may be left as is; however, in both cases, repentance and seeking forgiveness (tawbah wa istighfar) is necessary. And Allah knows best.

Hadith Commentary:

From this statement of Abdullah ibn Mas'ud (radi Allahu anhu), those people are refuted who consider only the Qur'an as obligatory to follow and do not consider the noble hadith as obligatory to follow. Such people are outside the fold of Islam and are included among those described in (wa yureeduna an yufarriqu bayna Allahi wa rusulihi) (an-Nisa: 150) .

The noble hadith is not separate from the Glorious Qur'an. In the Noble Qur'an itself, there is a command to follow the noble hadith. Therefore, the deniers of hadith are, in reality, also deniers of the Qur'an.

Hadith Commentary:
(1)
Imam Abu Dawud rahimahullah has written that a "namisah" is the woman who plucks the hair of her eyebrows so that they become thin, and a "mutanammisah" is the woman who has this done for her.
(Sunan Abi Dawud, al-Tarajjul, Hadith: 4170) (2)
In one narration, it is mentioned that the woman who asked Abdullah ibn Mas'ud radi Allahu anhu was from the tribe of Banu Asad and she possessed considerable knowledge of the Qur'an.
When Abdullah ibn Mas'ud radi Allahu anhu recited the noble verse, she became satisfied, but she said that she saw several of these prohibited things on his wife as well.
Abdullah ibn Mas'ud radi Allahu anhu replied: Go inside and see for yourself. So she went in and then came back out.
He asked:
What did you see? The woman said:
I saw nothing.
So he said:
If it were so, she would not be with us.
(Sunan Abi Dawud, al-Tarajjul, Hadith: 4169) (3)
In any case, those engaged in the work of inviting to the religion are scrutinized very closely by people, who wish that their actions conform to their speech.
Abdullah ibn Mas'ud radi Allahu anhu fulfilled this standard, and expressing his faith-based sentiments, he said that if his wife were to commit acts contrary to the Shari'ah, she could not remain with them.

Hadith Commentary:
Vocabulary of the Hadith:
(1)
Nāmiṣāt:
Those who pluck hair, i.e., a woman who plucks facial hair, and mutanammisāt,
one who has hair plucked by another woman.
Generally, women do this for beauty and adornment, especially around the eyelashes and the sides of the face.
According to the Hanafis, it is permissible for a woman to remove the beard,
moustache, and the hair of a child, and this is also the position of the Shafi‘is.
However, Imam Tabari
has declared even this to be impermissible,
whereas Imam Nawawi considers such removal to be recommended (mustahabb).
(2)
Mutafallijāt:
Those who file the incisors and canines with a file to create gaps between them so that the woman appears younger.

Benefits and Issues:
From this hadith it is understood that
to make permanent and continuous alterations in one’s body or form for the sake of beauty and attractiveness,
such changes that are lasting and create an artificial appearance, is deception and a form of altering creation, which is impermissible.
However, temporary coloring, rouge,
powder,
used merely for the sake of the husband, is permissible.
But to adorn oneself with jewelry and ornaments like market women, and to become a living invitation to be gazed upon,
displaying one’s beauty and attractiveness before others so that people stare at her and her beauty becomes renowned, and she becomes the center of attention,
and her photographs are taken—this is an extremely severe crime and a major sin. And from this hadith it is understood that
whatever a person says before others,
people immediately look at his household to see to what extent those statements are practiced at home, and a person should be ready to give an account of his household. It is unfortunate that this quality is missing today;
there is a contradiction between our words and actions,
which is the cause of our destruction and ruin. And in this disease, both the common and the elite,
the learned and the ignorant, all classes are afflicted.
However, the responsibility of the scholars is, in any case, greater than others.
That is why Ibn Mas‘ud radi Allahu anhu said,
“If my wife were to commit any of these acts, I would not keep her with me,
rather, I would divorce her and separate from her.”
Furthermore, the command and prohibition of the Messenger of Allah sallallahu alayhi wa sallam is equivalent to the command and prohibition of the Book of Allah,
and to seek a way out from it is not the way of a Muslim.

Explanation:
1:
From this, the severity of the prohibition of usury (riba) becomes evident, in that not only those who take and give usury, but also the witnesses and the scribe of the contract have been cursed.
Even though the latter two have no share in the transaction itself,
merely due to a kind of cooperation, they too have been declared accursed.
It is as if any form of cooperation in a usurious transaction is a cause for curse and the wrath of Allah, because the foundation of usury is based on selfishness,
the exploitation and oppression of others, while Islam seeks to build a society whose foundation is brotherhood,
fraternity, compassion,
selflessness, and sacrifice.

“They alter”—that is, such actions which women adopt for the sake of beauty are, in reality, tantamount to distorting the natural human form. Even though, due to corrupted inclinations, they may perceive this as beauty, the truth is that real beauty and elegance is that which Allah Ta’ala Himself has bestowed upon every man and woman. To turn away from and abandon the original creation of Allah can only result in ugliness, never in beauty.

(1) Since these people act against human nature, they are deserving of curse.

(2) “The one who applies color”: First, the body is pierced with a needle, then kohl or indigo is inserted into those holes. That color later appears green or bluish. This is an unnecessary affectation. Piercing oneself merely for the sake of acquiring beauty is against nature. Beauty is not the essence; the human being is the essence.

(3) “The one who adds hair”: Adding extra artificial hair to the original hair is deception and forgery, which is against human nature. Just as the one who pays interest helps to maintain this corrupt system, he is also included in the ruling of interest.

(4) “The one who gives or takes interest”: The foundation of interest is miserliness and selfishness, which is against human nature. Since the one who pays interest helps to maintain this corrupt system, he is also included in the ruling of interest.

(5) “The one who performs halalah”: That is, the one who marries a divorced woman with the intention that after one or two days of intercourse he will divorce her—this is animalistic nature rather than human nature. Human nature demands a permanent marriage, which is an extremely pure act, whereas “halalah” is the nature of a bull and is something that distorts human nature; therefore, this is an accursed act, and such an act is fornication rather than marriage. Such a pure result as permissibility cannot be achieved through it. Some fabricators have made it appear as if it is legislated. Alas! The articulate one is left speechless—what can be said about it?

For details, see Hadith: 5112.

(1) From this blessed hadith, the prohibition of tattooing the body, getting tattooed, and plucking hair from the face or eyebrows, etc., is established. Likewise, filing the teeth or having them filed for the sake of beauty is also forbidden. The reason for the prohibition of all these acts is altering the creation of Allah Ta'ala.

(2) Such beautification for the sake of beauty is forbidden; however, if these acts are done for the purpose of treatment or to remove a defect or flaw, then there is no harm. For example: if a woman grows a beard on her face, this is a defect for her, so there is no objection in removing it. And Allah knows best. For further details, see: (Sharh Sahih Muslim by al-Nawawi: 14/150-152)

(3) "Plucking hair"—its explanation has already passed in hadith number: 5094. Remember that the hairs which the Shari'ah has commanded to be removed are exempted from this, for example: the hair of the armpits. Just as it is forbidden for women to pluck hair other than the aforementioned, similarly, men also cannot pluck hair for the sake of beauty, for example: plucking the beard or eyebrow hair is also prohibited for men.

Benefits and Issues:
➊ By plucking hair is meant the hair of the face and similar areas, which do not look good on a woman's body; removing them and practices like threading are legally (shar'an) prohibited. However, it is permissible that their color be altered in such a way that they are not prominently visible.

➋ Some people have eyebrows that are joined in the middle; they shave the middle part to create a gap, or women shave (from above or below) to make the eyebrows thinner. All of this is prohibited and falls under the same forbidden act.

➌ Among the Arabs, it was also considered a mark of beauty that the front teeth should not be joined together. For this purpose, women would rub their teeth in the middle to create a gap; this act is not permissible.

➍ For men, shaping the beard line, i.e., shaving the cheeks, is also of this type of act, because keeping a full beard is legally (shar'an) required, and there is no reliable evidence to exclude the hair of the cheeks from the beard.

➎ A learned person should especially pay attention to the actions of his household, because his mistake becomes a justification for others.

➏ The issues of hadith hold equal importance to those of the Noble Qur'an; any hadith that is authentic according to the principles of the hadith scholars (muhaddithin), acting upon it is just as necessary as acting upon the Qur'an.

➐ If any misunderstanding arises regarding a scholar, he should immediately remove it.

➑ In the view of the noble Companions (radi Allahu anhum), the rulings of the Shari'ah were so important that for their violation, they could even divorce their wives.

➒ If a woman becomes an obstacle in the path of righteousness and does not desist even after being advised, it is better to separate from her rather than obey her.

Benefits and Issues:

➊ All forms of usury (riba) are forbidden (haram) and a cause of Allah’s curse.

➋ Just as taking usury is a major sin (kabirah), so too is giving usury a major sin. Therefore, taking a loan on the basis of usury is also forbidden, whether this usury is taken from banks or from business individuals.

➌ To assist in any manner in a forbidden (haram) act is itself forbidden. And the one who assists is equally sinful.

Benefit:
The important points in this hadith are as follows: The women of the earlier generations had complete mastery over the Noble Qur’an. If there was a need to discuss any issue, they did not hesitate. If only today’s Muslim woman would also gain mastery over the translation and exegesis (tafsir) of the Noble Qur’an, so that trials and corruption among women would decrease, and they would be saved from Hell and set upon the path to Paradise. The name of the woman who asked the question was “Umm Ya‘qub.” (Sahih Muslim: 2125, Sunan Ibn Majah: 1989)

The voice of a non-mahram woman is not considered part of the veil (purdah); she may speak to a non-mahram man regarding religious matters. By “al-washimah” is meant “to prick the skin with a needle and insert indigo (dye).” In Ikmal al-Mu‘allim (6/329), it is stated that this applies whether it is on the hand or any other part of the body. In Musnad Humaydi, this hadith is brief, and in Sunan Ibn Majah (1989), it is detailed. In it, there is this addition: “The Noble Prophet sallallahu alayhi wa sallam cursed those who tattoo, those who get tattooed, those who pluck hair, and those who create gaps between their teeth for the sake of beauty.”

It is also understood that a religious scholar should pay special attention to his own actions and those of his family, because his mistake is often assumed by others to be a justification, even though this is incorrect, for a religious scholar is not a prophet but an ordinary human being. It is possible for him to commit a sin, and it is not correct to rebuke him for the actions of his family, because his responsibility is to convey (the message); if someone among his family does not accept, then the punishment is upon that person, not upon the scholar.

It is also understood that the Qur’an and Hadith are equal in terms of their authority. If a misunderstanding arises regarding any person, it should be removed as soon as possible. The Companions radi Allahu anhum themselves adhered to the religion, and their families were also observant. They did not show laziness in practicing the religion, as is common in our era.

O Allah! Enable us and our families to follow the religion of Islam and grant us the ability to adhere to religious rulings and matters, Ameen. A wife should not become an obstacle in good deeds; otherwise, separation from such a wife is better.