سنن نسائي
Nasai
كتاب الزينة من السننThe Book of Adornment
بَابُ : الْمُوتَشِمَاتِ وَذِكْرِ الاِخْتِلاَفِ عَلَى عَبْدِ اللَّهِ بْنِ مُرَّةَ وَالشَّعْبِيِّ فِي هَذَاChapter: Women Who Have Tattoos Done, and Mention of the Differences Reported from 'Abdullah bin Murrah And Ash-Sha'bi About This
Hadith 5109
اُردوEn
أَخْبَرَنَا إِسْحَاق بْنُ إِبْرَاهِيمَ ، قَالَ : أَنْبَأَنَا جَرِيرٌ ، عَنْ عُمَارَةَ ، عَنْ أَبِي زُرْعَةَ ، عَنْ أَبِي هُرَيْرَةَ ، قَالَ : أُتِيَ عُمَرُ بِامْرَأَةٍ تَشِمُ ، فَقَالَ : أَنْشُدُكُمْ بِاللَّهِ هَلْ سَمِعَ أَحَدٌ مِنْكُمْ مِنْ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ؟ قَالَ أَبُو هُرَيْرَةَ : فَقُمْتُ فَقُلْتُ : يَا أَمِيرَ الْمُؤْمِنِينَ , أَنَا سَمِعْتُهُ , قَالَ : فَمَا سَمِعْتَهُ ؟ قُلْتُ : سَمِعْتُهُ يَقُولُ : " لَا تَشِمْنَ وَلَا تَسْتَوْشِمْنَ " .
´It was narrated that Abu Hurairah said:` "A woman who did tattoos was brought to 'Umar and he said: 'I adjure you by Allah, did any one among you hear (anything from) the Messenger of Allah [SAW]?' Abu Hurairah said: "I stood up and said: 'O Commander of the Believers! I heard him (say something).' He said: 'What did you hear?' I said: 'I heard him say: Do not do tattoos and do not have tattoos done.'"
Related hadith on this topic
Explanation & Benefits
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
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
