صحيح البخاري
Bukhari
كتاب اللباسThe Book of Dress
بَابُ الْمُسْتَوْشِمَةِ:Chapter. The woman gets herself tattooed.
Hadith 5946
اُردوEn
حَدَّثَنَا زُهَيْرُ بْنُ حَرْبٍ ، حَدَّثَنَا جَرِيرٌ ، عَنْ عُمَارَةَ ، عَنْ أَبِي زُرْعَةَ ، عَنْ أَبِي هُرَيْرَةَ ، قَالَ : أُتِيَ عُمَرُ بِامْرَأَةٍ تَشِمُ ، فَقَامَ ، فَقَالَ : أَنْشُدُكُمْ بِاللَّهِ مَنْ سَمِعَ مِنَ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فِي الْوَشْمِ ؟ فَقَالَ أَبُو هُرَيْرَةَ : فَقُمْتُ ، فَقُلْتُ : يَا أَمِيرَ الْمُؤْمِنِينَ أَنَا سَمِعْتُ ، قَالَ : مَا سَمِعْتَ ؟ قَالَ : سَمِعْتُ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَقُولُ : " لَا تَشِمْنَ وَلَا تَسْتَوْشِمْنَ " .
Narrated Abu Huraira: A woman who used to practise tattooing was brought to `Umar. `Umar got up and said, "I beseech you by Allah, which of you heard the Prophet saying something about tattooing?" l got up and said, "0 chief of the Believers! l heard something." He said, "What did you hear?" I said, "I heard the Prophet (addressing the ladies), saying, 'Do not practise tattooing and do not get yourselves tattooed.'"
Related hadith on this topic
Explanation & Benefits
Shaykh Abdul Sattar al-Hammad
Hadith Commentary:
The act of tattooing (washm) is that kohl or indigo is inserted into the hand, forehead, face, or any limb by means of a needle so that it becomes black or green.
This act is a cause of curse (la‘nah).
In one hadith, it is stated that any woman who inserts or has kohl inserted without any illness is accursed.
(Sunan Abi Dawud, al-Tarajjul, Hadith: 4170)
Its meaning is that if someone inserted kohl at an affected place for the purpose of treatment, and then when the wound healed and the traces of the kohl remained, then such an act is not a cause of curse, because in this there is absolutely no intention of tattooing or having it done.
(Fath al-Bari: 10/461)
The act of tattooing (washm) is that kohl or indigo is inserted into the hand, forehead, face, or any limb by means of a needle so that it becomes black or green.
This act is a cause of curse (la‘nah).
In one hadith, it is stated that any woman who inserts or has kohl inserted without any illness is accursed.
(Sunan Abi Dawud, al-Tarajjul, Hadith: 4170)
Its meaning is that if someone inserted kohl at an affected place for the purpose of treatment, and then when the wound healed and the traces of the kohl remained, then such an act is not a cause of curse, because in this there is absolutely no intention of tattooing or having it done.
(Fath al-Bari: 10/461)
Source: Hidayat al-Qari: Commentary on Sahih Bukhari, Urdu, Page: 5946
Hafiz Muhammad Ameen
(1) From this blessed hadith, it is understood that the Commander of the Faithful, the second Caliph, Sayyiduna Umar al-Faruq (radi Allahu anhu), although he possessed the unique distinctions of Prophethood and was among the Rightly Guided Caliphs (Khulafa’ al-Rashidun), in religious matters, instead of expressing his own opinion through ijtihad (independent reasoning), would seek out textual evidences (nusus) — that is, proofs from the Qur’an and Sunnah — regarding the issue at hand, as is clear from the aforementioned hadith.
(2) In this hadith, the incident of Umar (radi Allahu anhu) narrated by Hazrat Abu Hurairah (radi Allahu anhu) also serves to indicate that he had memorized the textual evidences, i.e., the sayings of the Messenger (sallallahu alayhi wa sallam), because Umar (radi Allahu anhu) would not remain silent in such situations; rather, he would seek confirmation and inquire from other noble Companions (radi Allahu anhum) as well. However, this hadith is narrated from Abu Hurairah (radi Allahu anhu). If Umar (radi Allahu anhu) had denied it, that would certainly have been mentioned. Undoubtedly, Sayyiduna Abu Hurairah (radi Allahu anhu) was a memorizer of hadith (hafiz al-hadith) and a jurist among the Companions of the Messenger (sallallahu alayhi wa sallam).
(3) This hadith is also evidence for the authority (hujjiyyah) of a solitary report (khabar wahid).
(2) In this hadith, the incident of Umar (radi Allahu anhu) narrated by Hazrat Abu Hurairah (radi Allahu anhu) also serves to indicate that he had memorized the textual evidences, i.e., the sayings of the Messenger (sallallahu alayhi wa sallam), because Umar (radi Allahu anhu) would not remain silent in such situations; rather, he would seek confirmation and inquire from other noble Companions (radi Allahu anhum) as well. However, this hadith is narrated from Abu Hurairah (radi Allahu anhu). If Umar (radi Allahu anhu) had denied it, that would certainly have been mentioned. Undoubtedly, Sayyiduna Abu Hurairah (radi Allahu anhu) was a memorizer of hadith (hafiz al-hadith) and a jurist among the Companions of the Messenger (sallallahu alayhi wa sallam).
(3) This hadith is also evidence for the authority (hujjiyyah) of a solitary report (khabar wahid).
Source: Sunan Nasa'i: Translation and Benefits by Shaykh Hafiz Muhammad Amin Hafizullah, Page: 5109
