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مسند الشهاب
Musnad Shihab
Hadiths 1001 to 1200
«إِنَّ اللَّهَ إِذَا أَنْعَمَ عَلَى عَبْدٍ نِعْمَةً أَحَبَّ أَنْ تُرَى عَلَيْهِ»When Allah bestows a blessing upon a servant, He loves to see its effect on him
Hadith 1102
اُردوEn
1102 - أنا مُحَمَّدُ بْنُ عَلِيٍّ الْغَازِي، بِالْمَسْجِدِ الْحَرَامِ، أنا مُحَمَّدُ بْنُ عَبْدِ اللَّهِ الْحَافِظُ، أنا أَبُو بَكْرٍ مُحَمَّدُ بْنُ أَحْمَدَ بْنِ بَالَوَيْهِ، نا مُحَمَّدُ بْنُ يُونُسَ، نا رَوْحُ بْنُ عُبَادَةَ، نا شُعْبَةُ، عَنِ الْمُفَضَّلِ بْنِ فَضَالَةَ، عَنْ أَبِي رَجَاءٍ، عَنْ عِمْرَانَ بْنِ حُصَيْنٍ، أَنَّهُ خَرَجَ عَلَيْهِمْ وَعَلَيْهِ مُقَطَّعَةُ خَزٍّ لَمْ يُرَ عَلَيْهِ مِثْلُهَا، فَقِيلَ لَهُ فِي ذَلِكَ، فَقَالَ إِنَّ رَسُولَ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ: «إِذَا أَنْعَمَ اللَّهُ عَلَى عَبْدٍ أَحَبَّ أَنْ يَرَى أَثَرَ نِعْمَتَهُ عَلَيْهِ» قَالَ أَبُو عَبْدِ اللَّهِ مُحَمَّدُ بْنُ عَبْدِ اللَّهِ الْحَافِظُ: قَدْ أَسْنَدَ شُعْبَةُ عَنْ هَذَا الشَّيْخِ حَدِيثَيْنِ، وَلَا نَعْلَمُ لَهُ رَاوِيًا غَيْرَ شُعْبَةَ، وَلَيْسَ بَيْنَهُ وَبَيْنَ الْمُفَضَّلِ قَرَابَةٌ، فَإِنَّ هَذَا بَصْرِيٌّ، وَالْمُفَضَّلُ حِجَازِيٌّ، وَقَدْ تَفَرَّدَ بِالرِّوَايَةِ عَنْ شُيُوخٍ لَمْ يَرْوِ عَنْهُمْ غَيْرُهُ
It is narrated from Sayyiduna Imran bin Husain (may Allah be pleased with him) that he once went out wearing a silk handkerchief (shawl). (Before this) he had never been seen wearing such (expensive) clothing. When people objected to this, he said: Indeed, the Messenger of Allah (peace and blessings be upon him) said: "When Allah bestows a favor upon a servant, He likes that its effect be seen on him." Abu Abdullah Muhammad bin Abdullah al-Hafiz says: Shuba took two hadiths from this shaykh (Mufaddal bin Fadala), and to our knowledge, no one except Shuba narrated from him. There was no close relationship between them, because (Shuba) was from Basra and Mufaddal was from Hijaz, and be certain that Shuba is unique in narrating from several (shaykhs); no one except Shuba narrated from these (shaykhs).
Brief Explanation
Explanation:
Clothing is a reflection of a person's character, and generally, from clothing, one can discern a person's financial, intellectual, and social status. Furthermore, clothing also indicates whether someone is cultured or uncultured; therefore, clothing should be clean, modest, and appropriate to one's financial means. However, there should be no pride or arrogance «ولباس التقوى ذلك خير». The correct attire is that in which miserliness, extravagance, nudity, ostentation, and pride are avoided. Excessive formality in matters of clothing is also blameworthy, as it may cause hardship for a person. Wearing silk and letting one's garment hang below the ankles is, according to the Shari‘ah, forbidden, regardless of the intention; however, a legitimate Shar‘i excuse or necessity is acceptable. [سنن نسائي : 7/ 235]
Clothing is a reflection of a person's character, and generally, from clothing, one can discern a person's financial, intellectual, and social status. Furthermore, clothing also indicates whether someone is cultured or uncultured; therefore, clothing should be clean, modest, and appropriate to one's financial means. However, there should be no pride or arrogance «ولباس التقوى ذلك خير». The correct attire is that in which miserliness, extravagance, nudity, ostentation, and pride are avoided. Excessive formality in matters of clothing is also blameworthy, as it may cause hardship for a person. Wearing silk and letting one's garment hang below the ankles is, according to the Shari‘ah, forbidden, regardless of the intention; however, a legitimate Shar‘i excuse or necessity is acceptable. [سنن نسائي : 7/ 235]
