Tirmidhi

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.

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.

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.

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.

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.

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]

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.

(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.

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).

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.

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)

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.

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.

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?