سنن نسائي
Nasai
كتاب الزينة من السننThe Book of Adornment
بَابُ : النَّهْىِ عَنِ الْخَاتَمِ، فِي السَّبَّابَةِChapter: Prohibition of Wearing the Ring on the Forefinger
Hadith 5215
اُردوEn
أَخْبَرَنَا إِسْمَاعِيل بْنُ مَسْعُودٍ ، قَالَ : حَدَّثَنَا بِشْرٌ ، قَالَ : حَدَّثَنَا عَاصِمُ بْنُ كُلَيْبٍ ، عَنْ أَبِي بُرْدَةَ ، عَنْ عَلِيٍّ ، قَالَ : قَالَ لِي رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ : " قُلْ : اللَّهُمَّ اهْدِنِي ، وَسَدِّدْنِي ، وَنَهَانِي أَنْ أَضَعَ الْخَاتَمِ فِي هَذِهِ ، وَهَذِهِ وَأَشَارَ بِشْرٌ بِالسَّبَّابَةِ وَالْوُسْطَى " . قَالَ : وَقَالَ عَاصِمٌ : " أَحَدُهُمَا " .
´It was narrated that 'Ali said:` "The Messenger of Allah [SAW] said to me: 'Say: O Allah, guide me and make me steadfast,' and he forbade me to put a ring on this one and this one" - and Bishr (one of the narrators) pointed to his forefinger and middle finger. And 'Asim said: "One of the two of them."
Related hadith on this topic
Muslim: 1076
Muslim: 1077
Muslim: 1078
Muslim: 5438
Muslim: 5490
Muslim: 5493
Muslim: 6911
Tirmidhi: 1725
Tirmidhi: 2808
Abu Dawud: 908
Abu Dawud: 4044
Abu Dawud: 4051
Abu Dawud: 4225
Ibn Majah: 3648
Ibn Majah: 3654
Nasai: 1041
Nasai: 1120
Nasai: 5169
Nasai: 5171
Nasai: 5172
Nasai: 5177
Nasai: 5179
Nasai: 5181
Nasai: 5183
Nasai: 5184
Nasai: 5187
Nasai: 5213
Nasai: 5272
Nasai: 5273
Nasai: 5288
Nasai: 5289
Nasai: 5378
Nasai: 5614
Musnad Humaydi: 52
Explanation & Benefits
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
Shaykh Maulana Abdul Aziz Alvi
Hadith Commentary: Benefits and Issues: The intent of Ali radi Allahu anhu is not that you may recite (Qur’an) during bowing (ruku) and prostration (sujud), because this prohibition applies to everyone. The only purpose is to clarify that the Messenger of Allah sallallahu alayhi wa sallam addressed me directly and said this.
Source: Tuhfat al-Muslim: Commentary on Sahih Muslim, Page: 1078
Shaykh Dr. Abdur Rahman Freywai
Explanation:
1:
Mu‘aṣfar is the cloth that is dyed with ‘uṣfur,
its color is between red and yellow,
this color of clothing is generally worn by soothsayers,
yogis, and ascetics,
it is possible that in the time of the Prophet (sallallahu alayhi wa sallam), this was the clothing of the soothsayers, due to which wearing it was prohibited.
1:
Mu‘aṣfar is the cloth that is dyed with ‘uṣfur,
its color is between red and yellow,
this color of clothing is generally worn by soothsayers,
yogis, and ascetics,
it is possible that in the time of the Prophet (sallallahu alayhi wa sallam), this was the clothing of the soothsayers, due to which wearing it was prohibited.
Source: Sunan al-Tirmidhi – Majlis ‘Ilmi Dar al-Da‘wah, New Delhi Edition, Page: 1725
Shaykh Umar Farooq Saeedi
908. Commentary:
One of the narrators of this hadith, Harith bin Abdullah al-Kufi, Abu Zuhair al-A‘war, has been declared a liar (kadhdhab) by several hadith scholars. In comparison, the hadith of Abu (radi Allahu anhu) mentioned in the previous chapter is authentic. Therefore, if the imam makes a mistake in recitation, he should be informed.
One of the narrators of this hadith, Harith bin Abdullah al-Kufi, Abu Zuhair al-A‘war, has been declared a liar (kadhdhab) by several hadith scholars. In comparison, the hadith of Abu (radi Allahu anhu) mentioned in the previous chapter is authentic. Therefore, if the imam makes a mistake in recitation, he should be informed.
Source: Sunan Abu Dawood – Commentary by Shaykh Umar Farooq Saeedi, Page: 908
Maulana Ataullah Sajid
Benefits and Issues:
➊ Although this narration is authentic in terms of its chain, it is rare (shaadh) with these particular words, because in the authentic narrations, the wearing of a ring on the little finger (small finger) is established. (Sahih Muslim, Hadith: 2095)
For further details, see: (al-Da‘ifah, no. 5499; al-Irwa’, 3/299, 304)
It is also permissible to wear a ring on the finger next to the little finger (the ring finger—bansur), but wearing a ring on any other finger is prohibited.
In addition, it is permissible to wear it on both hands; however, wearing it on the right hand is superior due to the general virtue of the right hand.
And Allah knows best.
➊ Although this narration is authentic in terms of its chain, it is rare (shaadh) with these particular words, because in the authentic narrations, the wearing of a ring on the little finger (small finger) is established. (Sahih Muslim, Hadith: 2095)
For further details, see: (al-Da‘ifah, no. 5499; al-Irwa’, 3/299, 304)
It is also permissible to wear a ring on the finger next to the little finger (the ring finger—bansur), but wearing a ring on any other finger is prohibited.
In addition, it is permissible to wear it on both hands; however, wearing it on the right hand is superior due to the general virtue of the right hand.
And Allah knows best.
Source: Commentary on Sunan Ibn Mājah by Mawlānā ‘Atā’ullāh Sājid, Page: 3648
Maulana Ataullah Sajid
Benefits and Issues:
(Maitharah)
This was a type of cloth that was placed on the saddle of a horse to sit upon.
It used to be made of silk, which is why men were prohibited from using it.
This was a custom of non-Arabs, so it was also prohibited due to resemblance with non-Muslims.
(Maitharah)
This was a type of cloth that was placed on the saddle of a horse to sit upon.
It used to be made of silk, which is why men were prohibited from using it.
This was a custom of non-Arabs, so it was also prohibited due to resemblance with non-Muslims.
Source: Commentary on Sunan Ibn Mājah by Mawlānā ‘Atā’ullāh Sājid, Page: 3654
Hafiz Muhammad Ameen
1041. Commentary:
➊ "Qassi" cloth refers to garments made in Qass (a town in Egypt) which had silk stripes or whose warp was of silk and weft of cotton. Since these contained a significant amount of silk, they were also prohibited. However, if there is only one or two stripes of silk, then there is no harm, for example: this ruling is specifically for men. It is permissible for women to wear silk and gold. Abu Musa radi Allahu anhu states: The Noble Prophet sallallahu alayhi wa sallam said: «أُحِلّ الذهبَ والحريرَ لإناثِ أمِّتي وحُرِّمَ على ذكورها» "Gold and silk have been made lawful for the women of my ummah and unlawful for the men." [جامع الترمذي ، اللباس ، حدیث : 1720 ، و سنن النسائي ، الزیینة ، حدیث : 5151 ، واللفظ له]
➊ "Qassi" cloth refers to garments made in Qass (a town in Egypt) which had silk stripes or whose warp was of silk and weft of cotton. Since these contained a significant amount of silk, they were also prohibited. However, if there is only one or two stripes of silk, then there is no harm, for example: this ruling is specifically for men. It is permissible for women to wear silk and gold. Abu Musa radi Allahu anhu states: The Noble Prophet sallallahu alayhi wa sallam said: «أُحِلّ الذهبَ والحريرَ لإناثِ أمِّتي وحُرِّمَ على ذكورها» "Gold and silk have been made lawful for the women of my ummah and unlawful for the men." [جامع الترمذي ، اللباس ، حدیث : 1720 ، و سنن النسائي ، الزیینة ، حدیث : 5151 ، واللفظ له]
Source: Sunan Nasa'i: Translation and Benefits by Shaykh Hafiz Muhammad Amin Hafizullah, Page: 1041
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
Commentary:
"Red cushions"—these were filled with cotton and placed over the camel's saddle so that the body would not feel discomfort from the wood of the saddle. If they are not made of silk, then there is no harm. Some have also prohibited the red color because its brightness is excessive, and it is more for adornment than for comfort, and adornment does not befit men.
"Red cushions"—these were filled with cotton and placed over the camel's saddle so that the body would not feel discomfort from the wood of the saddle. If they are not made of silk, then there is no harm. Some have also prohibited the red color because its brightness is excessive, and it is more for adornment than for comfort, and adornment does not befit men.
Source: Sunan Nasa'i: Translation and Benefits by Shaykh Hafiz Muhammad Amin Hafizullah, Page: 5169
Hafiz Muhammad Ameen
(1) Imam al-Nasa’i has declared the previous narration as authentic, preferring the chain: ‘an Abi Ishaq, ‘an Hubayrah ibn Yareem, ‘an ‘Ali. The reason for this is that other students of Abu Ishaq, such as Abu’l-Ahwas, Zakariyya ibn Abi Za’idah, and Zuhayr ibn Mu‘awiyah, all narrated with this chain: ‘an Abi Ishaq, ‘an Hubayrah ibn Yareem. See: (Sunan al-Nasa’i, al-Zinah, Chapter: The Gold Ring, Hadith: 5168, 5169, 5170). Furthermore, in the narration of Abu Dawud, Imam Shu‘bah rahimahullah also corroborated these three, narrating in the same manner: ‘an Abi Ishaq, ‘an Hubayrah, ‘an ‘Ali... ‘Ammar ibn Ruzayq opposed all the other students of Abu Ishaq and narrated this hadith with the chain: ‘an Abi Ishaq, ‘an Sa‘sa‘ah, ‘an ‘Ali. Therefore, the narration reported by ‘Ammar ibn Ruzayq is shaadh (anomalous), and the narration of the other students of Abu Ishaq is preserved, thus this narration is more authoritative. It should be noted that this irregularity (shudhoodh) is only in the chain. As for the text, it is authentic, because the narration of Sa‘sa‘ah is also authentic from ‘Ali radi Allahu ‘anhu through another route, as will be mentioned in the following hadith. And Allah knows best.
(2) Every intoxicating drink is forbidden, regardless of what it is made from, whether in small or large quantity. The details have already been discussed previously.
(2) Every intoxicating drink is forbidden, regardless of what it is made from, whether in small or large quantity. The details have already been discussed previously.
Source: Sunan Nasa'i: Translation and Benefits by Shaykh Hafiz Muhammad Amin Hafizullah, Page: 5171
Hafiz Muhammad Ameen
English Translation:
The gourd vessel and the tar-coated jug are non-porous, therefore, if nabidh is prepared in them, intoxication develops quickly in it. For this reason, in the time of ignorance, people had designated these vessels specifically for making wine. Thus, in the beginning, the Prophet (sallallahu alayhi wa sallam) also prohibited nabidh from these vessels. Later, permission was granted on the condition that intoxication does not develop. (The detail has already been discussed in its proper place).
The gourd vessel and the tar-coated jug are non-porous, therefore, if nabidh is prepared in them, intoxication develops quickly in it. For this reason, in the time of ignorance, people had designated these vessels specifically for making wine. Thus, in the beginning, the Prophet (sallallahu alayhi wa sallam) also prohibited nabidh from these vessels. Later, permission was granted on the condition that intoxication does not develop. (The detail has already been discussed in its proper place).
Source: Sunan Nasa'i: Translation and Benefits by Shaykh Hafiz Muhammad Amin Hafizullah, Page: 5172
Hafiz Muhammad Ameen
Imam rahimahullah’s intent is that Layth ibn Sa‘d opposed ‘Amr ibn Sa‘id and narrated it as follows: “From Nafi‘, from Ibrahim ibn ‘Abdullah ibn Hunayn, from some of the freed slaves (mawali) of al-‘Abbas, from ‘Ali...” Whereas ‘Amr ibn Sa‘id narrated it thus: “Indeed Nafi‘ informed him, he said: Ibn Hunayn narrated to me that ‘Ali...” This means that Layth ibn Sa‘d made Ibrahim ibn ‘Abdullah the teacher of Nafi‘, while ‘Amr ibn Sa‘id considered Ibn Hunayn, i.e., Ibrahim’s father ‘Abdullah, to be Nafi‘’s teacher.
➊ The second point in this is that in the narration of ‘Amr ibn Sa‘id, Nafi‘ explicitly states that he heard from ‘Abdullah ibn Hunayn, whereas Layth narrated from Nafi‘ using the expression “‘an” (from), and said “‘an ba‘d mawali al-‘Abbas” (from some of the freed slaves of al-‘Abbas), but ‘Amr ibn Sa‘id did not mention “‘an ba‘d mawali al-‘Abbas.” And Allah knows best.
➊ The second point in this is that in the narration of ‘Amr ibn Sa‘id, Nafi‘ explicitly states that he heard from ‘Abdullah ibn Hunayn, whereas Layth narrated from Nafi‘ using the expression “‘an” (from), and said “‘an ba‘d mawali al-‘Abbas” (from some of the freed slaves of al-‘Abbas), but ‘Amr ibn Sa‘id did not mention “‘an ba‘d mawali al-‘Abbas.” And Allah knows best.
Source: Sunan Nasa'i: Translation and Benefits by Shaykh Hafiz Muhammad Amin Hafizullah, Page: 5183
Hafiz Muhammad Ameen
The term "red color" in Arabic uses the word *arjawan*, which is the Arabized form of *arghawan*. This refers to a red-colored flower. Referring to cushions as *arghawan* means likening them in color, i.e., cushions as red as *arghawan*. However, the reason for prohibition is not their redness, but rather their being made of silk. (For further details, see Hadith: 69.5168)
Source: Sunan Nasa'i: Translation and Benefits by Shaykh Hafiz Muhammad Amin Hafizullah, Page: 5187
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 footnote:
"Index finger" is referred to as "sabbabah" in Arabic. Its literal meaning is "the finger that curses." In the Age of Ignorance (Jahiliyyah), people would gesture with this finger while cursing, hence it was called "sabbabah." Muslims, during prayer, point with this finger at the time of tashahhud, which is why we call it the "finger of testimony" (shahadah). Cursing is, in any case, prohibited in the Shariah, let alone that any finger should be called "sabbabah." In the hadith, this word has come in the sense of common usage. It is also concise.
"Index finger" is referred to as "sabbabah" in Arabic. Its literal meaning is "the finger that curses." In the Age of Ignorance (Jahiliyyah), people would gesture with this finger while cursing, hence it was called "sabbabah." Muslims, during prayer, point with this finger at the time of tashahhud, which is why we call it the "finger of testimony" (shahadah). Cursing is, in any case, prohibited in the Shariah, let alone that any finger should be called "sabbabah." In the hadith, this word has come in the sense of common usage. It is also concise.
Source: Sunan Nasa'i: Translation and Benefits by Shaykh Hafiz Muhammad Amin Hafizullah, Page: 5288
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
Hafiz Muhammad Ameen
Urdu marginal note:
“He (sallallahu alayhi wa sallam) forbade it”—no distinction was made between a small or large amount, even though this drink is made from barley. And according to the Hanafis, it is permissible to drink this beverage in small, non-intoxicating amounts. Is this not an explicit contradiction of the explicit wording of the hadith?
“He (sallallahu alayhi wa sallam) forbade it”—no distinction was made between a small or large amount, even though this drink is made from barley. And according to the Hanafis, it is permissible to drink this beverage in small, non-intoxicating amounts. Is this not an explicit contradiction of the explicit wording of the hadith?
Source: Sunan Nasa'i: Translation and Benefits by Shaykh Hafiz Muhammad Amin Hafizullah, Page: 5614
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
