سنن ابي داود
Abu Dawud
كتاب الترجلCombing the Hair (Kitab Al-Tarajjul)
باب فِي الْخِضَابِChapter: Dyeing Hair.
Hadith 4206
اُردوEn
حَدَّثَنَا أَحْمَدُ بْنُ يُونُسَ ، حَدَّثَنَا عُبَيْدُ اللَّهِ يَعْنِي ابْنَ إِيَادٍ ، قَالَ : حَدَّثَنَا إِيَادٌ ، عَنْ أَبِي رِمْثَةَ ، قَالَ : " انْطَلَقْتُ مَعَ أَبِي نَحْوَ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَإِذَا هُوَ ذُو وَفْرَةٍ بِهَا رَدْعُ حِنَّاءٍ وَعَلَيْهِ بُرْدَانِ أَخْضَرَانِ " .
Narrated Abu Rimthah: I went with my father to the Prophet ﷺ. He had locks hanging down as far as the lobes of the ears stained with henna, and he was wearing two green garments.
Related hadith on this topic
Explanation & Benefits
Hafiz Muhammad Ameen
1573. Commentary:
➊ "Bard" refers to a striped cloak. These were generally made in Yemen. Thus, those cloaks were not purely green, but had green stripes in them. Clearly, such fabric is worn for adornment.
➋ The imam should wear good clothing so that a positive impression is formed about his personality. Outward elegance, along with inner purity, is like gold upon gold; however, beautiful clothing over inner filth is like pearls around a pig’s neck. «اعاذنا اللہ من مثل السوء»
➊ "Bard" refers to a striped cloak. These were generally made in Yemen. Thus, those cloaks were not purely green, but had green stripes in them. Clearly, such fabric is worn for adornment.
➋ The imam should wear good clothing so that a positive impression is formed about his personality. Outward elegance, along with inner purity, is like gold upon gold; however, beautiful clothing over inner filth is like pearls around a pig’s neck. «اعاذنا اللہ من مثل السوء»
Source: Sunan Nasa'i: Translation and Benefits by Shaykh Hafiz Muhammad Amin Hafizullah, Page: 1573
Shaykh Umar Farooq Saeedi
Benefits and Issues:
Green is a favored color; the Noble Qur’an has mentioned the silk garments of the inhabitants of Paradise as being green. Their upper garments will be of fine green silk and thick silk. However, to adopt green or any other color as a permanent symbol or distinguishing mark is absolutely not correct. Only encouragement for the white color is established.
Green is a favored color; the Noble Qur’an has mentioned the silk garments of the inhabitants of Paradise as being green. Their upper garments will be of fine green silk and thick silk. However, to adopt green or any other color as a permanent symbol or distinguishing mark is absolutely not correct. Only encouragement for the white color is established.
Source: Sunan Abu Dawood – Commentary by Shaykh Umar Farooq Saeedi, Page: 4065
Shaykh Umar Farooq Saeedi
Benefits and Issues:
It is stated in the Noble Qur’an that no soul shall bear the burden of another soul. (: Bani Isra’il: 15) This principle applies not only in the Hereafter but also in this world: the punishment for a crime should be given only to the actual perpetrator, not to their relatives or close ones.
As for the practice in our society where, at times, police officers, instead of apprehending the real criminal or, in the event of the criminal’s escape, arrest his father, son, or another close relative, this is, in Shari‘ah, impermissible. Moreover, there is no moral or legal justification for it either. However, since these people have neither any fear of Allah in their hearts nor any regard for moral or legal requirements, they commit such vile and despicable acts.
For such people, there is a most painful punishment with Allah.
It is stated in the Noble Qur’an that no soul shall bear the burden of another soul. (: Bani Isra’il: 15) This principle applies not only in the Hereafter but also in this world: the punishment for a crime should be given only to the actual perpetrator, not to their relatives or close ones.
As for the practice in our society where, at times, police officers, instead of apprehending the real criminal or, in the event of the criminal’s escape, arrest his father, son, or another close relative, this is, in Shari‘ah, impermissible. Moreover, there is no moral or legal justification for it either. However, since these people have neither any fear of Allah in their hearts nor any regard for moral or legal requirements, they commit such vile and despicable acts.
For such people, there is a most painful punishment with Allah.
Source: Sunan Abu Dawood – Commentary by Shaykh Umar Farooq Saeedi, Page: 4208
Hafiz Muhammad Ameen
Urdu marginal note:
By dyeing the beard yellow is meant the application of henna (mehndi), as has been mentioned above. The color of henna is also approximately yellow.
By dyeing the beard yellow is meant the application of henna (mehndi), as has been mentioned above. The color of henna is also approximately yellow.
Source: Sunan Nasa'i: Translation and Benefits by Shaykh Hafiz Muhammad Amin Hafizullah, Page: 5087
Shaykh Muhammad Ibrahim bin Basheer
Benefit:
In this hadith, the Seal of Prophethood is mentioned, which was on the blessed back of the Prophet sallallahu alayhi wa sallam between his two shoulders by the command of Allah Ta'ala, and it was the size of a pigeon’s egg. Further clarification of this will come in the next hadith. This hadith also proves that the real healer is Allah, the Lord of Majesty, and that applying henna is a Sunnah.
It is also understood from this, as is in the Noble Qur’an:
﴿وَلَا تَزِرُ وَازِرَةٌ وِزْرَ أُخْرَىٰ﴾ (Al-An’am: 164)
“No soul shall bear the burden of another.”
This principle applies not only in the Hereafter but also in this world. The punishment for a crime should be given only to the actual perpetrator. It is not permissible in the Shari’ah to punish his other relatives and close ones. Those who commit such immoral acts, for them there is a most painful punishment with Allah Ta’ala. «اعاذنا الله منه» .
In this hadith, the Seal of Prophethood is mentioned, which was on the blessed back of the Prophet sallallahu alayhi wa sallam between his two shoulders by the command of Allah Ta'ala, and it was the size of a pigeon’s egg. Further clarification of this will come in the next hadith. This hadith also proves that the real healer is Allah, the Lord of Majesty, and that applying henna is a Sunnah.
It is also understood from this, as is in the Noble Qur’an:
﴿وَلَا تَزِرُ وَازِرَةٌ وِزْرَ أُخْرَىٰ﴾ (Al-An’am: 164)
“No soul shall bear the burden of another.”
This principle applies not only in the Hereafter but also in this world. The punishment for a crime should be given only to the actual perpetrator. It is not permissible in the Shari’ah to punish his other relatives and close ones. Those who commit such immoral acts, for them there is a most painful punishment with Allah Ta’ala. «اعاذنا الله منه» .
Source: Musnad al-Humaydi: Commentary by Muhammad Ibrahim bin Bashir, Page: 890
