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مسند الحميدي
Musnad Humaydi
Hadiths of Ali ibn Abi Talib (may Allah be pleased with him)
Supplication for guidance and prohibition of silk garments
Hadith 52
اُردوEn
52 - حَدَّثَنَا الْحُمَيْدِيُّ، ثنا سُفْيَانُ، ثنا عَاصِمُ بْنُ كُلَيْبٍ سَمِعَهُ مِنِ ابْنِ أَبِي مُوسَي قَالَ: سَمِعْتُ عَلِيًّا وَبَعَثَ أَبَا مُوسَي وَأَمَرَهُ بِشَيْءٍ مِنْ حَاجَتِهِ فَقَالَ لَهُ عَلِيٌّ: قَالَ لِي رَسُولُ اللَّهِ صَلَّي اللهُ عَلَيْهِ وَسَلَّمَ: «يَا عَلِيُّ سَلِ اللَّهَ الْهُدَي وَالسَّدَادَ وَأَعْنِي بِالْهُدَي هِدَايَةَ الطَّرِيقِ، وَالسَّدَادِ تَسْدِيدَكَ لِلسَّهْمِ» قَالَ: «وَنَهَانِي رَسُولُ اللَّهِ صَلَّي اللهُ عَلَيْهِ وَسَلَّمَ عَنِ الْقَسِّيِّ وَالْمِيثَرَةِ الْحَمْرَاءِ وَأَنْ أَلْبَسَ خَاتَمِي فِي هَذِهِ أَوْ فِي هَذِهِ وَأَشَارَ إِلَي السَّبَّابَةِ وَالْوُسْطَي» قَالَ الْحُمَيْدِيُّ: وَكَانَ سُفْيَانُ يُحَدِّثُ بِهِ عَنْ عَاصِمِ بْنِ كُلَيْبٍ عَنْ أَبِي بَكْرِ بْنِ أَبِي مُوسَي فَقِيلَ لَهُ: إِنَّمَا يُحَدِّثُونَهُ عَنْ أَبِي بُرْدَةَ فَقَالَ: أَمَّا الَّذِي حَفِظْتُ أَنَا فَعَنْ أَبِي بَكْرٍ فَإِنْ خَالَفُونِي فِيهِ فَاجْعَلُوهُ عَنِ ابْنِ أَبِي مُوسَي فَكَانَ سُفْيَانُ بَعْدَ ذَلِكَ رُبَّمَا قَالَ: عَنِ ابْنِ أَبِي مُوسَي وَرُبَّمَا نَسِيَ فَحَدَّثَ بِهِ عَلَي مَا سَمِعَ عَنْ أَبِي بَكْرٍ
The son of Sayyiduna Abu Musa al-Ash'ari (may Allah be pleased with him) narrates: I heard Sayyiduna Ali ibn Abi Talib (may Allah be pleased with him) send Sayyiduna Abu Musa al-Ash'ari (may Allah be pleased with him) for a certain task and instructed him regarding something about that task. Sayyiduna Ali (may Allah be pleased with him) said to him: The Noble Prophet (peace and blessings of Allah be upon him) said to me: "O Ali (may Allah be pleased with him)! Ask Allah Almighty for guidance and steadfastness. By guidance, I mean guidance to the path, and by the straight path, I mean that you set your arrow straight." Sayyiduna Ali (may Allah be pleased with him) also mentioned: The Noble Prophet (peace and blessings of Allah be upon him) forbade me from using qassi and red mithrah (types of silk garments), and also forbade me from wearing a ring on this and this finger when taking water. Sayyiduna Ali ibn Abi Talib (may Allah be pleased with him) indicated towards the index finger and the middle finger while saying this.
Imam Humaydi (may Allah have mercy on him) says: Sufyan narrates this narration from the narrator 'Asim, from Abu Bakr, the son of Sayyiduna Abu Musa (may Allah be pleased with him), so it was said to him: Other hadith scholars have narrated this narration from Abu Burdah, the son of Sayyiduna Abu Musa (may Allah be pleased with him). So he said: I have memorized this narration in this way, that it is narrated from Abu Bakr ibn Abu Musa. But if others narrate differently from me, you may include these words: that this narration is from one of the sons of Sayyiduna Abu Musa al-Ash'ari (may Allah be pleased with him). So it was Sufyan's practice that after this, sometimes he would narrate this narration as being from the son of Sayyiduna Abu Musa al-Ash'ari (may Allah be pleased with him), and sometimes he would forget, so according to what he had heard, he would narrate it from Abu Bakr, the son of Sayyiduna Abu Musa al-Ash'ari (may Allah be pleased with him).
Imam Humaydi (may Allah have mercy on him) says: Sufyan narrates this narration from the narrator 'Asim, from Abu Bakr, the son of Sayyiduna Abu Musa (may Allah be pleased with him), so it was said to him: Other hadith scholars have narrated this narration from Abu Burdah, the son of Sayyiduna Abu Musa (may Allah be pleased with him). So he said: I have memorized this narration in this way, that it is narrated from Abu Bakr ibn Abu Musa. But if others narrate differently from me, you may include these words: that this narration is from one of the sons of Sayyiduna Abu Musa al-Ash'ari (may Allah be pleased with him). So it was Sufyan's practice that after this, sometimes he would narrate this narration as being from the son of Sayyiduna Abu Musa al-Ash'ari (may Allah be pleased with him), and sometimes he would forget, so according to what he had heard, he would narrate it from Abu Bakr, the son of Sayyiduna Abu Musa al-Ash'ari (may Allah be pleased with him).
Related hadith on this topic
Explanation & Benefits
Shaykh Muhammad Ibrahim bin Basheer
Benefit:
From this blessed hadith, it is understood that a person should always be a seeker of guidance and the straight path. In every unit (rak‘ah) of every prayer, we make this very request through «اهدنا الصراط المستقيم» (al-Fatihah: 5). It is also understood that it is forbidden (haram) for men to wear silk clothing. It is narrated from Sayyiduna ‘Umar ibn al-Khattab radi Allahu anhu that the Messenger of Allah sallallahu alayhi wa sallam said: « لا تلبسوا الحرير ، فإن من لبسه فى الدنيا لم يلبسه فى الآخرة » Do not wear silk garments, for whoever among men wears it in this world will not wear it in the Hereafter. (Sahih al-Bukhari: 5834; Sahih Muslim: 2069)
Hafiz Salahuddin Yusuf rahimahullah writes in the commentary of this hadith:
① The addressees of this prohibition are Muslim men, because women are permitted to wear silk garments. For men, it is forbidden because it contains an aspect of adornment and beautification, which is a characteristic specific to women.
② It is also not preferable for men because it affects masculine qualities such as bravery, courage, and boldness.
③ It also expresses arrogance and pride, which is also disliked.
④ It is an imitation of polytheists and disbelievers.
⑤ Its use is contrary to the simplicity that Islam likes to see in a Muslim, and which the Noble Prophet sallallahu alayhi wa sallam has declared to be a part of faith, «الْبَذَاذَةَ مِنَ الْإِيمَانِ» Simplicity is a part of faith. (Sunan Abi Dawud: 4161) Simplicity (badhadhah) means to adopt a simple and unpretentious lifestyle instead of luxurious clothing, expensive attire, and adornment. (Riyadh al-Salihin, translated: 1/715) Note that a man who suffers from itching is permitted to use silk. (Sahih al-Bukhari: 5839; Sahih Muslim: 2067)
It is also understood from this hadith that it is prohibited to wear a ring on the index (shahadah) and middle fingers, and it is Sunnah to wear it on the little finger.
From this blessed hadith, it is understood that a person should always be a seeker of guidance and the straight path. In every unit (rak‘ah) of every prayer, we make this very request through «اهدنا الصراط المستقيم» (al-Fatihah: 5). It is also understood that it is forbidden (haram) for men to wear silk clothing. It is narrated from Sayyiduna ‘Umar ibn al-Khattab radi Allahu anhu that the Messenger of Allah sallallahu alayhi wa sallam said: « لا تلبسوا الحرير ، فإن من لبسه فى الدنيا لم يلبسه فى الآخرة » Do not wear silk garments, for whoever among men wears it in this world will not wear it in the Hereafter. (Sahih al-Bukhari: 5834; Sahih Muslim: 2069)
Hafiz Salahuddin Yusuf rahimahullah writes in the commentary of this hadith:
① The addressees of this prohibition are Muslim men, because women are permitted to wear silk garments. For men, it is forbidden because it contains an aspect of adornment and beautification, which is a characteristic specific to women.
② It is also not preferable for men because it affects masculine qualities such as bravery, courage, and boldness.
③ It also expresses arrogance and pride, which is also disliked.
④ It is an imitation of polytheists and disbelievers.
⑤ Its use is contrary to the simplicity that Islam likes to see in a Muslim, and which the Noble Prophet sallallahu alayhi wa sallam has declared to be a part of faith, «الْبَذَاذَةَ مِنَ الْإِيمَانِ» Simplicity is a part of faith. (Sunan Abi Dawud: 4161) Simplicity (badhadhah) means to adopt a simple and unpretentious lifestyle instead of luxurious clothing, expensive attire, and adornment. (Riyadh al-Salihin, translated: 1/715) Note that a man who suffers from itching is permitted to use silk. (Sahih al-Bukhari: 5839; Sahih Muslim: 2067)
It is also understood from this hadith that it is prohibited to wear a ring on the index (shahadah) and middle fingers, and it is Sunnah to wear it on the little finger.
Source: Musnad al-Humaydi: Commentary by Muhammad Ibrahim bin Bashir, Page: 52
Shaykh Maulana Abdul Aziz Alvi
Hadith Commentary:
Benefits and Issues:
This hadith establishes that at the time of supplicatory words, attention should be given to their meanings, implications, and objectives;
one should not merely utter the words parrot-like from the mouth.
Benefits and Issues:
This hadith establishes that at the time of supplicatory words, attention should be given to their meanings, implications, and objectives;
one should not merely utter the words parrot-like from the mouth.
Source: Tuhfat al-Muslim: Commentary on Sahih Muslim, Page: 6911
Shaykh Umar Farooq Saeedi
Benefits and Issues:
➊ The aforementioned supplication is a concise and comprehensive supplication, and it is recommended to keep in mind all meanings from the lowest to the highest ranks in supplications, that is, to have in mind the blessings of this world along with the Hereafter, and the blessings of the Hereafter along with this world.
➋ Some people have tried to extract the permissibility of the concept of a spiritual guide (tasawwur-e-shaykh) from the guidance stated in the hadith, which is in no way permissible; rather, it is forbidden. In acts of worship, only the concept of Allah, Lord of the worlds, is required, except that while reciting salutations (durood sharif) or supplicating for someone’s forgiveness, the concept that comes to mind is a different matter.
➌ It is not correct to wear a ring on the index finger or the middle finger.
➍ The prohibition of (qismi) or (qaz) is due to silk, and the prohibition of (maythara) is due to the red color and resemblance to non-Arab (Ajam) people.
➊ The aforementioned supplication is a concise and comprehensive supplication, and it is recommended to keep in mind all meanings from the lowest to the highest ranks in supplications, that is, to have in mind the blessings of this world along with the Hereafter, and the blessings of the Hereafter along with this world.
➋ Some people have tried to extract the permissibility of the concept of a spiritual guide (tasawwur-e-shaykh) from the guidance stated in the hadith, which is in no way permissible; rather, it is forbidden. In acts of worship, only the concept of Allah, Lord of the worlds, is required, except that while reciting salutations (durood sharif) or supplicating for someone’s forgiveness, the concept that comes to mind is a different matter.
➌ It is not correct to wear a ring on the index finger or the middle finger.
➍ The prohibition of (qismi) or (qaz) is due to silk, and the prohibition of (maythara) is due to the red color and resemblance to non-Arab (Ajam) people.
Source: Sunan Abu Dawood – Commentary by Shaykh Umar Farooq Saeedi, Page: 4225
Hafiz Muhammad Ameen
(1) From this blessed hadith it is understood that (for men) wearing a ring on the index finger and the middle finger is prohibited; furthermore, apart from these two fingers, wearing a ring on the remaining two—that is, the little finger and the one next to it—is permissible. Imam Nawawi rahimahullah states that there is consensus among the Muslims that (for men) wearing a ring on the little finger (pinky) is Sunnah, whereas a woman may wear a ring on any of her fingers. He has also said that the prohibition for men wearing a ring on the index and middle fingers is a tanzih (discouragement, not absolute prohibition). However, this statement of Imam Nawawi rahimahullah (regarding tanzih) is questionable, because prohibition (nahi) is for forbiddance (tahrim) unless there is an indicative context (qarinah) diverting it, and in this case, there is no such context. Therefore, this prohibition is for tahrim (forbiddance). And Allah knows best.
(2) It is recommended (mustahabb) to supplicate for guidance and rectitude (moderation).
(2) It is recommended (mustahabb) to supplicate for guidance and rectitude (moderation).
Source: Sunan Nasa'i: Translation and Benefits by Shaykh Hafiz Muhammad Amin Hafizullah, Page: 5213
Hafiz Muhammad Ameen
Urdu marginal note:
"Moderation" — In Arabic, the word "sadaad" has been used. Its literal meaning is "correct speech" and "correct action." And that which is correct is only that in which there is moderation; therefore, this meaning has been given preference.
"Moderation" — In Arabic, the word "sadaad" has been used. Its literal meaning is "correct speech" and "correct action." And that which is correct is only that in which there is moderation; therefore, this meaning has been given preference.
Source: Sunan Nasa'i: Translation and Benefits by Shaykh Hafiz Muhammad Amin Hafizullah, Page: 5215
Hafiz Muhammad Ameen
For details, see the hadiths: 69, 5168, 5187.
Source: Sunan Nasa'i: Translation and Benefits by Shaykh Hafiz Muhammad Amin Hafizullah, Page: 5378
