صحيح البخاري
Bukhari
كتاب البيوعThe Book of Sales (Bargains)
بَابُ التِّجَارَةِ فِيمَا يُكْرَهُ لُبْسُهُ لِلرِّجَالِ وَالنِّسَاءِ:Chapter. The trade of cloth, the wearing of which is considered undesireable both for men and women.
Hadith 2105
اُردوEn
حَدَّثَنَا عَبْدُ اللَّهِ بْنُ يُوسُفَ ، أَخْبَرَنَا مَالِكٌ ، عَنْ نَافِعٍ ، عَنِ الْقَاسِمِ بْنِ مُحَمَّدٍ ، عَنْ عَائِشَةَ أُمِّ الْمُؤْمِنِينَ رَضِيَ اللَّهُ عَنْهَا ، أَنَّهَا أَخْبَرَتْهُ : أَنَّهَا اشْتَرَتْ نُمْرُقَةً فِيهَا تَصَاوِيرُ ، فَلَمَّا رَآهَا رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ، قَامَ عَلَى الْبَابِ فَلَمْ يَدْخُلْهُ ، فَعَرَفْتُ فِي وَجْهِهِ الْكَرَاهِيَةَ ، فَقُلْتُ : يَا رَسُولَ اللَّهِ ، أَتُوبُ إِلَى اللَّهِ وَإِلَى رَسُولِهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ، مَاذَا أَذْنَبْتُ ؟ فَقَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ : مَا بَالُ هَذِهِ النُّمْرُقَةِ ؟ قُلْتُ : اشْتَرَيْتُهَا لَكَ لِتَقْعُدَ عَلَيْهَا وَتَوَسَّدَهَا ، فَقَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ : إِنَّ أَصْحَابَ هَذِهِ الصُّوَرِ يَوْمَ الْقِيَامَةِ يُعَذَّبُونَ ، فَيُقَالُ لَهُمْ : أَحْيُوا مَا خَلَقْتُمْ ، وَقَالَ : " إِنَّ الْبَيْتَ الَّذِي فِيهِ الصُّوَرُ لَا تَدْخُلُهُ الْمَلَائِكَةُ " .
Narrated Aisha: (mother of the faithful believers) I bought a cushion with pictures on it. When Allah's Apostle saw it, he kept standing at the door and did not enter the house. I noticed the sign of disgust on his face, so I said, "O Allah's Apostle! I repent to Allah and H is Apostle . (Please let me know) what sin I have done." Allah's Apostle said, "What about this cushion?" I replied, "I bought it for you to sit and recline on." Allah's Apostle said, "The painters (i.e. owners) of these pictures will be punished on the Day of Resurrection. It will be said to them, 'Put life in what you have created (i.e. painted).' " The Prophet added, "The angels do not enter a house where there are pictures."
Related hadith on this topic
Explanation & Benefits
Maulana Dawood Raz
Hadith Commentary: Explanation:
It is clearly derived from this hadith that making an image of a living being is absolutely forbidden, whether it is a drawing or a sculpture. This is because there were drawn images on the cushion. And the relevance of this hadith to the chapter is as follows: although the Prophet sallallahu alayhi wa sallam considered garments with images to be disliked (makruh) for both men and women, he still deemed their purchase permissible. This is because he did not instruct Aisha radi Allahu anha to annul the sale. (Wahidi)
It is clearly derived from this hadith that making an image of a living being is absolutely forbidden, whether it is a drawing or a sculpture. This is because there were drawn images on the cushion. And the relevance of this hadith to the chapter is as follows: although the Prophet sallallahu alayhi wa sallam considered garments with images to be disliked (makruh) for both men and women, he still deemed their purchase permissible. This is because he did not instruct Aisha radi Allahu anha to annul the sale. (Wahidi)
Source: Sahih Bukhari: Commentary by Maulana Dawood Raz, Page: 2105
Shaykh Abdul Sattar al-Hammad
Hadith Commentary:
(1)
In this hadith, that category of disliked (makruh) things is mentioned which is disliked for both men and women, whereas in the previous hadith, the makruh thing mentioned was only impermissible for men.
(2)
The relevance of the hadith to the chapter is as follows: clothing with images is disliked for both men and women, yet the Prophet sallallahu alayhi wa sallam maintained the permissibility of its buying and selling. He did not instruct Aisha radi Allahu anha to annul that sale.
(3)
From this hadith, it is understood that image-making and photography of every kind is forbidden, whether it is a reflection or a statue, whether it is made on a wall or depicted on cloth. The warning mentioned in the hadith is not only for the maker but also includes the user. In summary, the hadith of Ibn Umar indicates one aspect of the chapter heading, i.e., that the buying and selling of something which men cannot use is permissible, and the hadith of Aisha radi Allahu anha indicates all aspects of the chapter heading, because the use of clothing with images is prohibited for both men and women, yet its buying and selling was declared permissible, since after removing the images, its use is also correct.
And Allah knows best.
(1)
In this hadith, that category of disliked (makruh) things is mentioned which is disliked for both men and women, whereas in the previous hadith, the makruh thing mentioned was only impermissible for men.
(2)
The relevance of the hadith to the chapter is as follows: clothing with images is disliked for both men and women, yet the Prophet sallallahu alayhi wa sallam maintained the permissibility of its buying and selling. He did not instruct Aisha radi Allahu anha to annul that sale.
(3)
From this hadith, it is understood that image-making and photography of every kind is forbidden, whether it is a reflection or a statue, whether it is made on a wall or depicted on cloth. The warning mentioned in the hadith is not only for the maker but also includes the user. In summary, the hadith of Ibn Umar indicates one aspect of the chapter heading, i.e., that the buying and selling of something which men cannot use is permissible, and the hadith of Aisha radi Allahu anha indicates all aspects of the chapter heading, because the use of clothing with images is prohibited for both men and women, yet its buying and selling was declared permissible, since after removing the images, its use is also correct.
And Allah knows best.
Source: Hidayat al-Qari: Commentary on Sahih Bukhari, Urdu, Page: 2105
Shaykh Abdul Sattar al-Hammad
Hadith Commentary:
(1)
From this hadith, it is understood that the Messenger of Allah (sallallahu alayhi wa sallam) did not like to sit on the mattress upon which there were images, whereas in the previous hadith it is mentioned that Aisha (radi Allahu anha) tore the curtain with images and made two cushions from it, upon which he used to sit.
There is absolutely no contradiction between these ahadith, because when the curtain was torn and made into two cushions, the images were also torn and did not remain in their original state; therefore, he would sit and rest upon them. However, on the mattress bought from the market, the images remained as they were, so he did not like to sit on them.
When the image remains in its original form, it becomes an obstacle for the entry of angels into the house, and when the image is torn, it is not a hindrance for the entry of angels.
(2)
In any case, images are prohibited in every situation, whether they have a shadow or not, whether they are woven into the fabric with threads or drawn; in both cases, images are unlawful (haram) and impermissible (najaa'iz).
Hafiz Ibn Hajar (rahimahullah) writes that the mentioned warning applies to both the maker and the user, because images are made for use; the maker of the image is merely a cause, while the one who uses it benefits from it directly.
If this warning is for the maker, then it is even more applicable to the user.
(Fath al-Bari: 10/478)
And Allah knows best.
(1)
From this hadith, it is understood that the Messenger of Allah (sallallahu alayhi wa sallam) did not like to sit on the mattress upon which there were images, whereas in the previous hadith it is mentioned that Aisha (radi Allahu anha) tore the curtain with images and made two cushions from it, upon which he used to sit.
There is absolutely no contradiction between these ahadith, because when the curtain was torn and made into two cushions, the images were also torn and did not remain in their original state; therefore, he would sit and rest upon them. However, on the mattress bought from the market, the images remained as they were, so he did not like to sit on them.
When the image remains in its original form, it becomes an obstacle for the entry of angels into the house, and when the image is torn, it is not a hindrance for the entry of angels.
(2)
In any case, images are prohibited in every situation, whether they have a shadow or not, whether they are woven into the fabric with threads or drawn; in both cases, images are unlawful (haram) and impermissible (najaa'iz).
Hafiz Ibn Hajar (rahimahullah) writes that the mentioned warning applies to both the maker and the user, because images are made for use; the maker of the image is merely a cause, while the one who uses it benefits from it directly.
If this warning is for the maker, then it is even more applicable to the user.
(Fath al-Bari: 10/478)
And Allah knows best.
Source: Hidayat al-Qari: Commentary on Sahih Bukhari, Urdu, Page: 5957
Maulana Dawood Raz
Hadith Commentary:
It is established from this that creating images of living beings is unlawful, and this is the correct position. The existence of angels is also proven, and it is also established that they become pleased upon seeing good deeds and displeased upon seeing evil deeds.
It is established from this that creating images of living beings is unlawful, and this is the correct position. The existence of angels is also proven, and it is also established that they become pleased upon seeing good deeds and displeased upon seeing evil deeds.
Source: Sahih Bukhari: Commentary by Maulana Dawood Raz, Page: 3224
Maulana Dawood Raz
Hadith Commentary:
Pictures of inanimate objects are exempt from this.
It is stated in Fath al-Bari that if there is something unlawful taking place at a gathering to which one is invited, then if one is able to remove it, he should do so; otherwise, he should return and leave, and not eat the food. Al-Tabarani has narrated in a marfu‘ (attributed to the Prophet sallallahu alayhi wa sallam) report that the Messenger of Allah sallallahu alayhi wa sallam forbade accepting invitations from the openly sinful (fussaq).
For example, if those people are drinking wine or there is singing and dancing by immoral women, then it is better not to participate in such a gathering.
The excellence of the scrupulousness (wara‘) of Abu Ayyub al-Ansari radi Allahu anhu was such that, upon seeing a cloth hanging on the wall in the house of Abdullah ibn Umar radi Allahu anhuma, he did not consider it permissible to sit or eat there.
Qastallani said that the majority of the Shafi‘is hold this to be disliked (makruh), because if it were unlawful (haram), then the other Companions would also not have sat there nor eaten the food.
It is also possible that the other Companions did not agree with the opinion of Abu Ayyub radi Allahu anhu. If Abu Ayyub were to see the innovations (bid‘at) of today, what would he say, when most of the people of innovation have adorned graves and shrines to such an extent that they have surpassed even idol temples? In one place, there is the shrine of a certain elder named Ujala Shah, where every morning at dawn a new brocade sheet is placed, a basket of sweets is set upon it, and the grave is smeared with sandalwood.
Alas, such actions are considered the very essence of Islam, and if anyone says anything for the sake of reform, he is labeled a Wahhabi and regarded as blameworthy, and severe enmity is shown towards him.
May Allah Most High grant such so-called Muslims sound understanding, ameen.
Pictures of inanimate objects are exempt from this.
It is stated in Fath al-Bari that if there is something unlawful taking place at a gathering to which one is invited, then if one is able to remove it, he should do so; otherwise, he should return and leave, and not eat the food. Al-Tabarani has narrated in a marfu‘ (attributed to the Prophet sallallahu alayhi wa sallam) report that the Messenger of Allah sallallahu alayhi wa sallam forbade accepting invitations from the openly sinful (fussaq).
For example, if those people are drinking wine or there is singing and dancing by immoral women, then it is better not to participate in such a gathering.
The excellence of the scrupulousness (wara‘) of Abu Ayyub al-Ansari radi Allahu anhu was such that, upon seeing a cloth hanging on the wall in the house of Abdullah ibn Umar radi Allahu anhuma, he did not consider it permissible to sit or eat there.
Qastallani said that the majority of the Shafi‘is hold this to be disliked (makruh), because if it were unlawful (haram), then the other Companions would also not have sat there nor eaten the food.
It is also possible that the other Companions did not agree with the opinion of Abu Ayyub radi Allahu anhu. If Abu Ayyub were to see the innovations (bid‘at) of today, what would he say, when most of the people of innovation have adorned graves and shrines to such an extent that they have surpassed even idol temples? In one place, there is the shrine of a certain elder named Ujala Shah, where every morning at dawn a new brocade sheet is placed, a basket of sweets is set upon it, and the grave is smeared with sandalwood.
Alas, such actions are considered the very essence of Islam, and if anyone says anything for the sake of reform, he is labeled a Wahhabi and regarded as blameworthy, and severe enmity is shown towards him.
May Allah Most High grant such so-called Muslims sound understanding, ameen.
Source: Sahih Bukhari: Commentary by Maulana Dawood Raz, Page: 5181
Shaykh Abdul Sattar al-Hammad
Hadith Commentary:
(1)
The Messenger of Allah (sallallahu alayhi wa sallam) did not enter the house of Aisha (radi Allahu anha) because there were images in it, and this is among the prohibited matters in the Shariah, the presence of which makes entering such a place forbidden. This is because the presence of images was an obstacle to the entry of the Messenger of Allah (sallallahu alayhi wa sallam) and the angels. Therefore, one should also not participate in such an invitation where unlawful acts are taking place.
(2)
Hafiz Ibn Hajar (rahimahullah) has written that if there is a forbidden act taking place at an invitation, and one is able to remove it, then one should attend and remove it. If one is not able to remove it, then one should leave and not eat the food. In one narration, the Messenger of Allah (sallallahu alayhi wa sallam) forbade accepting the invitation of the openly sinful (fussaq) (al-Mu'jam al-Kabir of al-Tabarani: 1/275, no. 444, Maktabat al-Ma'arif edition). For example: if people are drinking alcohol there, or there is singing and dancing by immoral women, then it is better not to participate in such an invitation. (Fath al-Bari: 9/310) However, all of this applies after attending, and if one knows beforehand, then one should not accept the invitation at all.
And Allah knows best.
(1)
The Messenger of Allah (sallallahu alayhi wa sallam) did not enter the house of Aisha (radi Allahu anha) because there were images in it, and this is among the prohibited matters in the Shariah, the presence of which makes entering such a place forbidden. This is because the presence of images was an obstacle to the entry of the Messenger of Allah (sallallahu alayhi wa sallam) and the angels. Therefore, one should also not participate in such an invitation where unlawful acts are taking place.
(2)
Hafiz Ibn Hajar (rahimahullah) has written that if there is a forbidden act taking place at an invitation, and one is able to remove it, then one should attend and remove it. If one is not able to remove it, then one should leave and not eat the food. In one narration, the Messenger of Allah (sallallahu alayhi wa sallam) forbade accepting the invitation of the openly sinful (fussaq) (al-Mu'jam al-Kabir of al-Tabarani: 1/275, no. 444, Maktabat al-Ma'arif edition). For example: if people are drinking alcohol there, or there is singing and dancing by immoral women, then it is better not to participate in such an invitation. (Fath al-Bari: 9/310) However, all of this applies after attending, and if one knows beforehand, then one should not accept the invitation at all.
And Allah knows best.
Source: Hidayat al-Qari: Commentary on Sahih Bukhari, Urdu, Page: 5181
Maulana Ataullah Sajid
Benefits and Issues:
➊ Angel Jibril (alayhis salam) came as promised, but was unable to enter the house.
➋ The Messenger of Allah (sallallahu alayhi wa sallam) did not possess knowledge of the unseen; otherwise, he would have removed the dog beforehand and Jibril (alayhis salam) would not have had to wait outside.
➌ Framing and displaying pictures of elders or children in homes, or keeping pictures of humans and animals merely for decoration, or watching films on television and VCR, becomes a cause for the removal of mercy and blessings from the home. Therefore, it is necessary to avoid such things.
➊ Angel Jibril (alayhis salam) came as promised, but was unable to enter the house.
➋ The Messenger of Allah (sallallahu alayhi wa sallam) did not possess knowledge of the unseen; otherwise, he would have removed the dog beforehand and Jibril (alayhis salam) would not have had to wait outside.
➌ Framing and displaying pictures of elders or children in homes, or keeping pictures of humans and animals merely for decoration, or watching films on television and VCR, becomes a cause for the removal of mercy and blessings from the home. Therefore, it is necessary to avoid such things.
Source: Commentary on Sunan Ibn Mājah by Mawlānā ‘Atā’ullāh Sājid, Page: 3651
Hafiz Zubair Ali Zai
Takhrij al-Hadith: [واخرجه البخاي 2105، ومسلم 2107/96، من حديث مالك به وفي روايته يحي بن يحي : «وتوسدها»]
Jurisprudential Points:
➊ Whether it is cloth, paper, or anything else, making images of living beings is forbidden (haram).
➋ It is permissible to become angry over actions that are against the Book and the Sunnah.
➌ The angels of mercy do not enter a house in which there are pictures.
➍ If a mistake is made unintentionally, it is excused, but a person of knowledge should explain with evidence to the one who is making a mistake unknowingly.
➎ Also see Hadith 125.
➏ The use of garments on which there are images of living beings is forbidden (haram).
➐ The garment on which there were images, the Prophet (sallallahu alayhi wa sallam) tore it. See Sahih al-Bukhari (2479) [وصحيح مسلم 2107]
➑ Once, Sayyidah Fatimah (radi Allahu anha) invited the Messenger of Allah (sallallahu alayhi wa sallam), so he went to her. Then, upon seeing a curtain hanging there, he returned [مسند أحمد 221، 220/5 ح 21922 و سنده حسن، سنن ابي داود : 3755 وصححه ابن حبان مختصرا : 6320 و الحاكم 186/1 ح 2758 ووافقه الذهبي، نيز ديكهئے صحيح بخاري : 2613]
➒ In one narration, it is mentioned that Sayyiduna Abu Mas’ud Uqbah ibn Amr al-Ansari (radi Allahu anhu) refused to eat at a house in which there was a picture. See [السنن الكبريٰ للبيهقي 7/368 وسنده حسن وصححه الحافظ ابن حجر رحمه الله فى فتح الباري 9/249 قبل ح5181]
➓ In all matters, one should refer to Allah and His Messenger, and this is the distinction of the people of truth.
◈ If the husband permits, the wife may engage in buying and selling, keeping in view the rulings of Shari’ah boundaries and hijab.
◈ The wife may dispose of her own wealth without the husband’s permission, and may dispose of the husband’s wealth with his permission.
Jurisprudential Points:
➊ Whether it is cloth, paper, or anything else, making images of living beings is forbidden (haram).
➋ It is permissible to become angry over actions that are against the Book and the Sunnah.
➌ The angels of mercy do not enter a house in which there are pictures.
➍ If a mistake is made unintentionally, it is excused, but a person of knowledge should explain with evidence to the one who is making a mistake unknowingly.
➎ Also see Hadith 125.
➏ The use of garments on which there are images of living beings is forbidden (haram).
➐ The garment on which there were images, the Prophet (sallallahu alayhi wa sallam) tore it. See Sahih al-Bukhari (2479) [وصحيح مسلم 2107]
➑ Once, Sayyidah Fatimah (radi Allahu anha) invited the Messenger of Allah (sallallahu alayhi wa sallam), so he went to her. Then, upon seeing a curtain hanging there, he returned [مسند أحمد 221، 220/5 ح 21922 و سنده حسن، سنن ابي داود : 3755 وصححه ابن حبان مختصرا : 6320 و الحاكم 186/1 ح 2758 ووافقه الذهبي، نيز ديكهئے صحيح بخاري : 2613]
➒ In one narration, it is mentioned that Sayyiduna Abu Mas’ud Uqbah ibn Amr al-Ansari (radi Allahu anhu) refused to eat at a house in which there was a picture. See [السنن الكبريٰ للبيهقي 7/368 وسنده حسن وصححه الحافظ ابن حجر رحمه الله فى فتح الباري 9/249 قبل ح5181]
➓ In all matters, one should refer to Allah and His Messenger, and this is the distinction of the people of truth.
◈ If the husband permits, the wife may engage in buying and selling, keeping in view the rulings of Shari’ah boundaries and hijab.
◈ The wife may dispose of her own wealth without the husband’s permission, and may dispose of the husband’s wealth with his permission.
Source: Muwatta Imam Malik (Narration of Ibn al-Qasim): Commentary by Zubair Ali Zai, Page: 260
