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Hadith 5249
اُردوEn
أَخْبَرَنَا عَمْرُو بْنُ يَحْيَى بْنِ الْحَارِثِ ، قَالَ : حَدَّثَنَا مَحْبُوبُ بْنُ مُوسَى ، قَالَ : أَنْبَأَنَا ابْنُ الْمُبَارَكِ ، عَنْ يَعْقُوبَ بْنِ الْقَعْقَاعِ ، عَنْ قَتَادَةَ ، عَنْ ابْنِ الْمُسَيَّبِ ، عَنْ مُعَاوِيَةَ ، أَنَّهُ قَالَ : " يَا أَيُّهَا النَّاسُ , إِنَّ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ نَهَاكُمْ عَنِ الزُّورِ " , قَالَ : وَجَاءَ بِخِرْقَةٍ سَوْدَاءَ فَأَلْقَاهَا بَيْنَ أَيْدِيهِمْ ، فَقَالَ : هُوَ هَذَا تَجْعَلُهُ الْمَرْأَةُ فِي رَأْسِهَا ، ثُمَّ تَخْتَمِرُ عَلَيْهِ " .
´It was narrated that Mu'awiyah said:` "O people, the Prophet [SAW] forbade you to give false impressions. He brought a piece of black cloth and threw it in front of them and said: 'This is what women are putting on their heads and covering it.'"
Brief Explanation
1؎: And people think that this woman’s own natural hair is very long, and long hair is counted among the beauties of women. Thus, it is as if a woman who is not beautiful wants to present herself as beautiful through artificial means and benefit from it. This act is disliked in the view of Islam because it is deception.
Explanation & Benefits
Hafiz Muhammad Ameen
(1) "Khirq" — its singular is "khirqah," meaning a strip (a long piece of cloth).
(2) "Covers herself with it" — so that the deception is not discovered and the hair appears more abundant. From this hadith, it is understood that adding anything to the hair is not permissible, whether it is other hair or pieces of cloth by which someone could be deceived into thinking there is more hair. However, to control the hair, it is permissible to use a braid (paranda) made of thread, etc., even if it is black, because this does not involve deception. It is not placed on the head in such a way that it would give the impression of abundance, rather it hangs down the back, and it is clearly visible that this is thread, not hair.
(3) The translation of this hadith can also be rendered in another way: "You brought a piece of black cloth and threw it before the people and said: A woman can attach this to her hair and cover herself with a shawl from above." In this case, the black cloth refers to the braid (paranda), and its use is permissible. The purpose of the hadith would then be that attaching false hair is not allowed because it involves deception. However, if a piece of cloth or a braid, etc., is attached so that the hair does not become disheveled and it is tied with it, then there is no harm, because deception is not possible with cloth. From a distance, it is clearly different from hair, and its purpose is also understood. The first translation is closer to the wording. And Allah knows best.
(2) "Covers herself with it" — so that the deception is not discovered and the hair appears more abundant. From this hadith, it is understood that adding anything to the hair is not permissible, whether it is other hair or pieces of cloth by which someone could be deceived into thinking there is more hair. However, to control the hair, it is permissible to use a braid (paranda) made of thread, etc., even if it is black, because this does not involve deception. It is not placed on the head in such a way that it would give the impression of abundance, rather it hangs down the back, and it is clearly visible that this is thread, not hair.
(3) The translation of this hadith can also be rendered in another way: "You brought a piece of black cloth and threw it before the people and said: A woman can attach this to her hair and cover herself with a shawl from above." In this case, the black cloth refers to the braid (paranda), and its use is permissible. The purpose of the hadith would then be that attaching false hair is not allowed because it involves deception. However, if a piece of cloth or a braid, etc., is attached so that the hair does not become disheveled and it is tied with it, then there is no harm, because deception is not possible with cloth. From a distance, it is clearly different from hair, and its purpose is also understood. The first translation is closer to the wording. And Allah knows best.
Source: Sunan Nasa'i: Translation and Benefits by Shaykh Hafiz Muhammad Amin Hafizullah, Page: 5249
