Nasai

(1) What is meant by opposition here is dyeing the hair, and there are several forms of this:
➊ Dyeing them with black color, but this is prohibited in the hadith.
➋ Dyeing with henna (hina), which is well-known for its red color.
➌ Dyeing with henna (hina) and katam, which produces a reddish-black color.

(2) Is dyeing the beard and head hair obligatory or recommended? There is a difference of opinion among the scholars on this issue. However, the truth is that the noble hadiths command the dyeing of hair, because the Messenger of Allah (sallallahu alayhi wa sallam) said: «ان اليهود والنصارى لايصبغون فخالفوهم» “The Jews and Christians do not dye their hair, so oppose them, i.e., dye your hair.” (Sahih al-Bukhari, Kitab al-Libas, Bab al-Khidhab, Hadith: 5899; and Sahih Muslim, Kitab al-Libas, Bab fi Mukhalafat al-Yahud fi al-Sabgh, Hadith: 2103) In this hadith, the command to oppose is absolute. The meaning is that you should not leave your hair white, rather dye it, with any color. Those who permit dyeing the hair black use this absolute command as evidence, but this reasoning is not correct, because the Prophet (sallallahu alayhi wa sallam) prohibited dyeing with pure black, as is found in Sahih Muslim: On the day of the conquest of Makkah, the father of Abu Bakr al-Siddiq (radi Allahu anhu), Abu Quhafah (radi Allahu anhu), was brought to the Prophet (sallallahu alayhi wa sallam), and the hair of his head and beard was as white as the thaghamah plant. The Prophet (sallallahu alayhi wa sallam) saw him and said: «غيروا هذا بشئ واجتنبوا لسواد» “Change this with something, but avoid black.” (Sahih Muslim, Kitab al-Libas, Bab Istihbab Khidab al-Shayb..., Hadith: 2102) From this noble hadith, it is clear that there is a command to dye the hair of the head and beard, but it should be done with a color other than black. As for the issue of whether dyeing the hair is obligatory or recommended, there are two opinions among the scholars. Some scholars hold it to be obligatory, while others consider it recommended. In our view, the position of recommendation (istihbab) is closer to correctness. Hafiz Abdul Mannan rahimahullah, in response to a legal query, writes: In the hadiths, there is mention of the Messenger of Allah (sallallahu alayhi wa sallam) dyeing his hair and also not dyeing it, which shows that his command regarding dyeing is to be understood as encouragement (istihbab), not obligation. However, if all the hair becomes white and not a single hair remains black, then the emphasis on dyeing increases, as is evident from the hadith about Abu Quhafah, the father of Abu Bakr (radi Allahu anhuma). See (Ahkam wa Masail: 1/531). Mawlana Safiur Rahman Mubarakpuri rahimahullah writes in his commentary on Sahih Muslim: “The command of dyeing should be for recommendation (istihbab), not obligation (wujub), because Ali, Ubayy ibn Ka‘b, Salamah ibn al-Akwa‘, Anas, and a group of the Companions did not act upon the command of dyeing. Radi Allahu anhum. Furthermore, the practice of many other Companions (radi Allahu anhum) also indicates this, as if they did not feel the need for it. Abu Bakr (radi Allahu anhu) was distinguished among them.”