The Messenger of Allah ﷺ ordered that the white hair of the head or beard be dyed. This order is taken to indicate recommendation (istihbab). The hadith forbids doing this recommended act with black dye. What is the ruling on this prohibition? Is black dye haram or contrary to the better course (khilaf al-awla)? This article is based on detailed research on this question. So that readers may benefit fully from this article, please keep three points in mind as a preface.
First, the understanding of the Quran and Sunnah that is authoritative is the one taken from the pious predecessors (salaf al-salih), namely the Companions, the Successors, and the leading scholars of the religion. The pious predecessors were more knowledgeable of the Quran and Sunnah than the whole Ummah and the most diligent in acting upon them. It is not possible that a command of the Quran and Sunnah be for obligation while the pious predecessors continued to regard it as recommended, or that a prohibition of the Sharia be for prohibition while the pious predecessors continued to treat it only as contrary to the better course. The reverse is likewise the case. Therefore, if the understanding of the religion held by later people is contrary to the predecessors of the Ummah, it will be rejected. The title that the predecessors of the Ummah received from the tongue of the Prophet, namely “the best of generations” (khayr al-qurun), requires exactly this.
Second, every command of the Quran and Sunnah is for obligation, unless some indication proves that it is to be taken as recommendation, and every prohibition is for prohibition, unless some indication proves that it is to be taken merely as disliked (karahah).
Third, the only evidence is the Book and the Sunnah. However, just as the Book and the Sunnah require the Arabic language and other sciences and disciplines for their understanding, far more necessary is to keep in view the understanding of the Companions and Successors. It does not befit a Muslim to accept the statements of linguists in understanding the legal texts while ignoring the sayings and actions of the predecessors of the Ummah. Some people consider determining the rank of commands and prohibitions of the Book and Sunnah through sciences such as linguistics and the principles of jurisprudence to be the very essence of the Sharia, yet they regard doing so through the understanding and practice of the Companions, Successors, and leading scholars as impermissible and forbidden. This is not a just position.
Therefore, the methodology of Ahl al-Hadith is to understand the meanings of the Book and Sunnah in the same way the predecessors of the Ummah understood them. The legal ruling that the predecessors regarded as obligatory, Ahl al-Hadith regard as obligatory, and that which the predecessors regarded as recommended, Ahl al-Hadith regard as recommended. Likewise, the prohibition that the predecessors regarded as haram, Ahl al-Hadith declare haram, and that which the predecessors regarded merely as contrary to the better course, Ahl al-Hadith also apply only the ruling of contrary to the better course. The people of truth neither advance a single step beyond the predecessors nor fall a single step behind them. This is the way (maslak) of Ahl al-Hadith.
After this preface, there is no hesitation in our saying that there is room in the Islamic Sharia for applying black dye. The prohibition regarding it does not indicate haram. The understanding and practice of the predecessors of the Ummah shows this.
Before presenting the practice of the predecessors of the Ummah, dear readers should also review the hadiths from which the prohibition and haram status of black dye is derived:
Marfu’ hadiths and their correct meaning and implication
Hadith No. ➊
Sayyidina Jabir bin Abdullah (may Allah be pleased with him) narrates that on the day of the conquest of Makkah, the father of Sayyidina Abu Bakr al-Siddiq (may Allah be pleased with him), Sayyidina Abu Quhafa (may Allah be pleased with him), was brought into the presence of the Prophet ﷺ. The hair of his head and beard was completely white. The Prophet ﷺ said:
غيروا هذا بشىء، واجتنبوا السواد
“Change this whiteness with something, but avoid black.”
↰ This hadith contains a command on two matters: one is dyeing the hair, and the other is avoiding black dye. Just as many of the predecessors did not dye their hair, and on the basis of their understanding and practice dyeing the hair is not obligatory, likewise many of the predecessors applied black dye and also permitted it, so on the basis of the understanding and practice of the predecessors black dye is not haram either. Both commands in this blessed hadith are to be taken as recommendation.
Hadith No. ➋
Sayyidina Abdullah bin Abbas (may Allah be pleased with them both) reports that the Messenger of Allah ﷺ said:
يكون قوم يخضبون فى آخر الزمان بالسواد، كحواصل الحمام، لا يريحون رائحة الجنة
“In the last age there will be a people who dye with black like the crop of a pigeon. They will not smell the fragrance of Paradise.”
Regarding this hadith:
◈ Hafiz al-Dhahabi (may Allah have mercy on him) said:
هذا حديث حسن غريب
“This hadith is hasan gharib.”
◈ Hafiz al-Iraqi (may Allah have mercy on him) described its chain as “jayyid” (good).
◈ Hafiz Ibn Hajar (may Allah have mercy on him) declared its chain “qawi” (strong).
↰ Its narrator Abd al-Karim al-Jazari was criticised by Hafiz Ibn al-Jawzi (may Allah have mercy on him), who took him to be Abd al-Karim bin Abu al-Makhariq.
Whereas in some “sahih” chains of this hadith, the identification of Abd al-Karim as al-Jazari is explicitly stated.
Benefit: In Musnad Ishaq ibn Rahawayh كما فى ”النكت الظراف على الاطراف لابن حجر : 424/4“ the words are:
يخضبون لحاهم بالسواد. “They will dye their beards black.”
Some people take from this hadith the prohibition and unlawfulness of black dye, but their argument is weak. Firstly, none of the early scholars of the Ummah or the muhaddithun ever held the view that black dye is forbidden or unlawful. Secondly, the scholars did not explain this hadith with this meaning; rather, some scholars have refuted the argument that black dye is unlawful or disliked from it.
Statements of the scholars
Please observe the statements of the scholars:
◈ The renowned muhaddith, Imam Abu Bakr ibn Abu Asim (may Allah have mercy on him) says:
فإنه لا دلالة فيه على كراهة الخضاب بالسواد، فيه الإخبار عن قوم هذا صفتهم
“There is no proof in this hadith of the dislike of black dye. Rather, it reports about a people whose sign this will be.”
◈ Imam Tahawi, the Hanafi (may Allah have mercy on him), writes:
فعقلنا بذلك أن الكراهة إنما كانت لذلك، لأنه أفعال قوم مذمومين، لا لأنه فى نفسه مذموم، وقد خضب ناس من أصحاب رسول الله صلى الله عليه وسلم بالسواد، منهم عقبة بن عامر.
“From this we understand that the dislike is because black dye is the act of people who are blameworthy, not because dyeing with black is itself blameworthy.”
◈ Hafiz Ibn al-Jawzi (may Allah have mercy on him) (508–597 AH) says:
واعلم أنه قد خضب جماعة من الصحابة بالسواد، منهم الحسن والحسين وسعد ابن أبى وقاص، وخلق كثير من التابعين، وإنما كرهه قوم لما فيه من التدليس، فأما أن يرتقي إلى درجة التحريم، إذ لم يدلس، فيجب فيه هذا الوعيد، فلم يقل بذلك أحد، ثم نقول على تقدير الصحة : يحتمل أن يكون المغنى : لا يريحون رائحة الجنة، لفعل يصدر منهم، أو اعتقاد، لا لعلة الخضاب، ويكون الخضاب سيماهم، فعرفهم بالسيما، كما قال فى الخوارج : سيماهم التحليق، وإن كان تحليق الشعر ليس بحرام.
“You should know that a group of the Companions used black dye. Among them are Sayyidna Hasan and Husayn, Sayyidna Sa’d ibn Abi Waqqas (may Allah be pleased with them all). Many of the Tabi’un also did so. Some people disliked it because it involves a kind of deception. As for the matter that, even if there is no intention of deception, its use reaches the degree of prohibition and the warning of being deprived of the fragrance of Paradise applies to its user, this has not been said by any scholar until today. If this hadith is authentic, then there is a possibility that they will be deprived of the fragrance of Paradise because of some wrong belief or action of theirs, not because of black dye. This dye is merely one of their signs, which the Messenger of Allah ﷺ mentioned so that they could be recognized, just as regarding the Kharijites he ﷺ said that their sign is shaving the head. Despite this, shaving the head is not unlawful.”
↰ It is established that the warning in the aforementioned hadith is not due to black dye, otherwise what is the meaning of the qualifier “in the last era”? Those who used black dye have existed in every era from the Companions onward!!!
◈ Allamah Muhammad Abd al-Rahman Mubarakpuri (may Allah have mercy on him) (d. 1353 AH), commentator of Tirmidhi, says:
فالاستدلال بهذا الحديث على كراهة الخضب بالسواد ليس بصحيح
“It is not correct to take proof from this hadith that black dye is disliked.”
Hadith No: ➌
Sayyidna Abu Dharr al-Ghifari (may Allah be pleased with him) reports that the Messenger of Allah ﷺ said:
إن أحسن ما غير به هذا الشيب الحناء والكتم
“The best thing with which to change white hair of old age is a mixture of henna and katam.”
↰ The narrator of this hadith, Sa’id ibn Iyas al-Jurayri, became afflicted with ikhtilat (confusion of memory) in his final years; however, Ma’mar and Abd al-Warith heard hadiths from him before the ikhtilat, so this hadith is sahih.
Imam Tirmidhi (may Allah have mercy on him)
has declared it “hasan sahih”, and Imam Ibn Hibban (may Allah have mercy on him)
has declared it “sahih”.
◈ Hafiz Ibn Hajar (may Allah have mercy on him) (773–852 AH) says about “katam”:
والكتم نبات باليمن، يخرج الصبغ أسود، يميل إلى الحمرة، وصبغ الحناء أحمر، فالصبغ بهما معا يخرج بين السواد والحمرة.
“Katam is a plant of Yemen which gives a black colour inclining towards redness; henna dye is red. Thus katam and henna together give a colour between blackness and redness.”
From this hadith it is known that the colour between blackness and redness is the better and most excellent colour for giving to white hair. This does not establish the prohibition of black dye.
After these sahih hadiths and the opinions of the scholars about them, observe the practice and understanding of the pious predecessors regarding black dye.
Black dye and the pious predecessors
The Companions and black dye:
➊ Sayyidna Anas ibn Malik (may Allah be pleased with him) narrates:
اتی عبيد الله ابن زياد برأس الحسين عليه السلام، فجعل فى طست، فجعل ينكت، وقال فى خسنه شيئا، فقال أنس : كان أشبههم برسول الله صلى الله عليه وسلم، وكان مخضوبا بالوسمة .
“The blessed head of Sayyidna Husayn (may Allah be pleased with him) was brought to Ubaydullah ibn Ziyad. It was placed in a plate. Ubaydullah began poking the ground and said something about his beauty. Sayyidna Anas (may Allah be pleased with him) said: Sayyidna Husayn (may Allah be pleased with him) resembled the Messenger of Allah ﷺ the most among all the Companions, and his head was dyed with black dye.”
➋ Imam Abu Ja’far al-Baqir (may Allah have mercy on him) narrates:
إن الحسن بن على كان يخضب بالسواد.
“Sayyidna Hasan ibn Ali (may Allah be pleased with them both) used to dye his hair with black dye.”
➌ Hayy ibn Yumun, Abu Ashana al-Ma’afiri narrates:
رأيت عقبة بن عامر الجهني، يصبغ بالسواد.
“I saw Sayyidna Uqba ibn Amir al-Juhani (may Allah be pleased with him); he used to use black dye.”
In one narration:
انهٔ كان يصبغ شعر راسه بشجرة يقال لها :، كاشد السواد
“He used to dye the hair of his head with a tree called …; it was a very deep black colour.”
Tabi’un and black dye:
The following Tabi’un also dyed with black dye:
➍ Abu Salamah bin Abdur Rahman bin Auf, Qurashi (d. 104/94 AH)
➎ Muhammad bin Ishaq bin Yasar, Madani (d. 150 AH)
➏ Ali bin Abdullah bin Abbas bin Abdul Muttalib, Qurashi, Hashimi (118 AH)
➐ Abu Qilabah, Abdullah bin Zayd bin Amr, Jarmi, Basri (d. 104 AH)
➑ Abu Abdullah, Bakr bin Abdullah, Muzani, Basri (d. 106 AH)
➒ Qadi Mahareb bin Dithar, Sadusi, Kufi (d. 116 AH)
➓ Abu Bakr, Muhammad bin Muslim bin Ubaidullah bin Abdullah bin Shihab, Zuhri, Madani (d. 125 AH)
⓫ Musa bin Talhah bin Ubaidullah, Qurashi (d. 103 AH)
⓬ Nafi’ bin Jubayr bin Mut’im bin Adi, Qurashi, Nawfali (d. 99 AH)
⓭ Umar bin Abu Salamah (?), teacher of Imam Shu’bah bin al-Hajjaj
⓮ Abu Khattab, Imam Qatadah bin Di’amah bin Qatadah, Sadusi, Basri (d. after 110 AH) said:
رخص فى صباغ الشعر بالسواد للنساء.
“There is a concession for women to dye their hair with black dye.”
⓯ Abdullah bin Awn narrates:
كانوا يسالون محمدا عن الخضاب بالسواد، فيقول : لا أعلم به بأسا.
“People used to ask Muhammad bin Sirin, the Tabi’i (may Allah have mercy on him, d. 110 AH), about black dye. He used to say that he did not know any harm in it.”
Some conflicting statements from the Tabi’un:
As the readers have already seen the earlier statements, on the contrary:
◈ Imam Ata bin Abi Rabah (may Allah have mercy on him, 27-115 AH) was asked about using black dye, and he said:
هو مما أحدث الناس، قد رأيت نفرا من أصحاب رسول الله صلى الله عليه وسلم، فما رأيت أحدا منهم يختضب بالوسمة، ما كانوا يخضبون إلا بالحناء والكتم وهذه الصفرة.
“This is something people have newly introduced. I have seen a group of the Companions of the Messenger of Allah ﷺ, and I did not see any of them dye with black dye. They used to dye only with henna and katam (a tree that gives a black color) and this yellow color.”
Imam Ata (may Allah have mercy on him) gave this statement according to his knowledge. We have already established the use of black dye by a group of the Companions. Imam Ata (may Allah have mercy on him) may not have seen those Companions who used black dye.
◈ Imam Sa’id bin Jubayr, the Tabi’i (may Allah have mercy on him, d. 95 AH), was asked about black dye, and he said:
يكسو الله العبد فى وجهه النور، ثم يطفئهٔ بالسواد.
“Allah illuminates the face of the servant, then the servant extinguishes that light with black dye.”
Dye is applied to the hair, not the face. If henna and katam are mixed and applied as dye, a yellowish color results, and this is also established from the Sunnah. Can it be said that the servant made the luminous face yellow? The Companions who used black dye did not have their faces lose their light. Therefore this statement is not worthy of consideration.
◈ Imam Makhul, the Tabi’i (may Allah have mercy on him, d. after 110 AH), declared black dye disliked.
By this is meant tanzihi disliking, i.e., that it is contrary to what is preferable. The prohibition found in the Prophet’s ḥadith means this. None of the predecessors of the Ummah declared black dye impermissible, forbidden, or haram.
The Imams of the religion and black dye:
◈ Imam Ishaq bin Rahawayh (may Allah have mercy on him, d. 294 AH) was asked whether a woman may use black dye, and he said:
لا بأس بذلك للزوج أن تتزين له .
“There is no harm if a woman adorns herself for her husband.”
◈ Imam Malik (may Allah have mercy on him, 93-179 AH) said about black dye:
لم أسمع فى ذلك شيئا معلوما، وغير ذلك من الصبغ أحب إلي وترك الصبغ كله واسع، إن شاء الله، ليس على الناس فيه ضيق.
“I have not heard anything definite about this. Other colors are more beloved to me than black. There is also leeway in not dyeing the hair at all. Insha Allah, no hardship has been placed upon people regarding dyeing the hair.”
Weak narrations about black dye
Now, as a benefit, look at the “weak” narrations on this matter:
Narration No.: ➊
A narration attributed to Abdullah bin Abbas (may Allah be pleased with them both) has it that the Messenger of Allah ﷺ said:
يكون فى آخر الزمان قوم، يسودون أشعارهم، لا ينظر الله إليهم يؤم القيامة .
“In the last times there will be people who will blacken their hair. On the Day of Resurrection, Allah will not look at them (with a merciful glance).”
Commentary:
Its chain is “weak”, because:
➊ Its narrator Abdul Karim bin Abul Makhariq is “weak”. Regarding him:
◈ Hafiz Ibn Hajar (may Allah have mercy on him) said:
وقد ضعفہ الجمهور.
“The majority of the muhaddithun have declared him weak.”
◈ Allamah Ayni the Hanafi said:
وإن كان الجمهور على تضعيفه.
“The majority of muhaddithun indeed declare him weak.”
➋ The narrator Abdul Wahhab bin Ata Khaffaf is a “mudallis”. No explicit statement of hearing (sama’) has been found.
➌ Ali bin Sa’id al-Razi, the teacher of Imam Tabarani, is متكلم فيه. Hafiz Haythami declared him “weak”.
Therefore, Allamah Haythami’s describing its chain as جيد in the same book
is not correct.
Narration No.: ➋
It is narrated from Sayyiduna Anas (may Allah be pleased with him):
كنا يوما عند النبى صلى الله عليه وسلم، فدخلت عليه اليهود، فرآهم بيض اللحى، فقال : ما لكم لا تغيرون ؟ فقيل : أنهم يكرهون، فقال النبى صلى الله عليه وسلم ! لكنكم غيروا، وإياي والسواد .
“One day we were in the presence of the Prophet ﷺ when some Jews came to him. He saw that their beards were white and said: ‘What is the matter with you that you do not dye them?’ He was told that the Jews dislike dyeing hair. Upon this he said: ‘You dye your hair, and avoid black.'”
Commentary:
Its chain is “da’if” (weak).
In it, the narrator Ibn Lahi’ah is, according to the majority, “da’if”, “mudallis” and “mukhtalit”. Regarding him:
◈ Hafiz al-Nawawi (may Allah have mercy on him) says:
هو ضعيف بالاتفاق، لاختلال ضبطه.
“This narrator is, by agreement, weak because of the deficiency of his memory.”
◈ Hafiz al-Haythami (may Allah have mercy on him) says:
وابن لهيعة ضعفهٔ الجمهور.
“Ibn Lahi’ah has been declared weak by the majority of scholars of hadith.”
◈ Hafiz al-Sakhawi (may Allah have mercy on him) writes:
ضعفهٔ الجمهور. “He has been declared weak by the majority.”
◈ Hafiz al-Abnasi writes:
ضعفهٔ الجمهور. “He has been declared weak by the majority.”
◈ Hafiz Ibn Hajar (may Allah have mercy on him) says: ضعيف الحديث. “His hadith is weak.”
Narration No. ➌
It is narrated from Sayyiduna Amr ibn Abasah al-Sulami that he heard the Messenger of Allah ﷺ say:
من شاب شيبة فى الإسلام – أو قال : فى سبيل الله – كانت له نورا يؤم القيامة، ما لم يخضبها أو ينتفها، قلث لشهر : إنهم يصفرون ويخضبون بالحناء ؟ قال : أجل، قال : كأنه يعني السواد.
“Whoever’s hair turns white in Islam, or he said: in the way of Allah, his hair will be a light for him on the Day of Resurrection, provided he does not dye it or pluck it.” (The narrator of the hadith, Abd al-Jalil ibn Atiyah, says:) I asked my teacher Shahr (ibn Hawshab): Did the Muslims used to dye white hair yellow and with henna? He said: Yes. Perhaps the intended meaning of the Prophet ﷺ is black dye.”
Commentary:
Its chain is “da’if”, because:
➊ The narrator Abd al-Jalil ibn Atiyah is “mudallis”. He did not explicitly state hearing (from his teacher).
➋ Shahr ibn Hawshab (trustworthy, hasan al-hadith) did not hear from or meet Sayyiduna Amr ibn Abasah. This is the decision of Imam Abu Hatim al-Razi and Imam Abu Zur’ah (may Allah have mercy on them).
Thus this narration is “da’if” due to being “munqati'” (broken chain).
Narration No. ➍
It is narrated from Sayyiduna Jabir ibn Abdullah (may Allah be pleased with him) that the Messenger of Allah ﷺ said:
غيروا الشيب، ولا تقربوه السواد، ولا تشبهوا باعدائكم من المشركين، وخير ما غيرتم به الشيب الحناء والكتم).
“Dye white hair, but do not bring black dye near the hair, and do not imitate your enemies, the polytheists. The best dye for hair is the combination of henna and katam.”
Commentary:
This chain is “batil” (false). Its narrator Salm ibn Salim al-Balkhi is, by agreement of the scholars of hadith, “da’if”.
Narration No. ➎
It is narrated from Sayyiduna Abu al-Darda (may Allah be pleased with him) that the Messenger of Allah ﷺ said:
من خضب بالسواد، سود الله وجهه يؤم القيامة
“Whoever uses black dye, Allah will blacken his face on the Day of Resurrection.”
Commentary:
Its chain is “da’if”. In its chain, Zuhayr ibn Muhammad al-Khurasani is, according to the majority, “thiqah”, but narrations from him by the people of Syria are “da’if”, as:
Hafiz Ibn Hajar (may Allah have mercy on him) says:
رواية أهل الشام عنه غير مستقيمة.
“The narrations of the people of Syria from him are not authentic.”
This narration is also from the people of Syria, so this criticism is mufassar (explained in detail) and the narration is “da’if”.
◈ Imam Abu Hatim al-Razi (may Allah have mercy on him) (195–277 AH) says about this hadith:
هو حديث موضوع . “This is a fabricated hadith.”
◈ Hafiz Ibn Hajar (may Allah have mercy on him) says:
وسنده لين . “Its chain is weak.”
Narration No. ➏
Amir al-Sha’bi relates the saying of the Messenger of Allah ﷺ:
إن الله لا ينظر إلى من يخضب بالشواد، يؤم القيامة
“Whoever applies black dye, Allah will not look at him (with mercy) on the Day of Resurrection.”
Commentary:
This is a severely “da’if” narration, because:
➊ The one narrating it, Amir al-Sha’bi (may Allah have mercy on him), is not a Companion but a Tabi’i, and he is narrating directly from the Prophet ﷺ. Thus this narration is “mursal”.
➋ The narrator Layth ibn Abi Sulaym is, according to the majority of hadith scholars, “da’if” and “mukhtalit”. Regarding him:
◈ Hafiz al-Iraqi (may Allah have mercy on him) says:
ضعفه الجمهور. “He is weak according to the majority.”
◈ Hafiz al-Haythami (may Allah have mercy on him) says:
وصعفه الأكثر. “He has been declared weak by most scholars of hadith.”
◈ Hafiz Ibn al-Mulaqqin (may Allah have mercy on him) says:
ضعيف عند الجمهور. “He is a weak narrator according to the majority.”
◈ Hafiz al-Busayri (may Allah have mercy on him) says:
ضعفہ الجمهور. “He has been declared weak by the majority.”
➌ The narrator Abd al-Rahman ibn Muhammad al-Muharibi is “mudallis” and did not explicitly state hearing. Thus this narration is “da’if” on several grounds.
Narration No. ➐
It is narrated from Sayyidah Aisha (may Allah be pleased with her) that the Messenger of Allah ﷺ said:
فإذا خطب أحدكم امرأة، وقد خضب بالسواد،فليعلمها، لا يغرنها.
“When any of you proposes marriage to a woman while he has applied black dye, let him inform her, and let him not deceive her.”
Commentary:
Its chain is “da’if”, because its narrator Isa ibn Maymun al-Madani is “da’if”. Regarding him:
◈ Imam al-Bayhaqi (may Allah have mercy on him) himself says:
عيسي بن ميمون ضعيف “Isa ibn Maymun al-Madani is a weak narrator.”
Narration No. ➑
Sayyidina Amr bin al-As (may Allah be pleased with him) narrates that the Messenger of Allah ﷺ said:
من صبغ بالسواد، لم ينظر الله إليه يوم القيامة “Whoever dyes with black, Allah will not look at him on the Day of Resurrection (with a merciful glance).”
Comment:
Its chain is “da’if”, because its narrator Muthanna bin al-Sabbah is “da’if” and “mukhtalit” according to the majority of muhaddithin. Regarding him:
◈ Hafiz Iraqi (may Allah have mercy on him) says:
ضعيف عند الجمهور. “He is da’if according to the majority.”
◈ Allamah Haythami (may Allah have mercy on him), declaring him “matruk”, said:
والجمهور على ضعفه “The majority of muhaddithin declare him da’if.”
Narration number: ➒
It is narrated from Imam Hasan al-Basri (may Allah have mercy on him) that the Messenger of Allah ﷺ said:
يكون أقوام يغيرون البياض بالسواد، (قال مرة) يغيرون بياض اللحية والرأس بالسواد، يسود الله وجوههم يؤم القيامة . “There will be people who will dye the white hair of their heads and beards with black dye; Allah will blacken their faces on the Day of Resurrection.”
Comment:
Its chain is “da’if”, because:
➊ Imam Hasan al-Basri (may Allah have mercy on him) is a Tabi’i and is narrating directly from the Prophet ﷺ. Thus this narration is “mursal” and therefore “da’if”.
➋ The hearing (sama’) of Zuhayr bin Muhammad from Hasan al-Basri is required.
Narration number: ➓
It is narrated from Suhayb al-Rumi that the Messenger of Allah ﷺ said:
ان احسن ما اختضبتم به لهذا السواد، أرغب لنسائكم فيكم، وأهيب لكم فى صدور عدوكم . “The best colour for dyeing hair is black. It makes you more attractive to your wives and causes greater awe of you in the hearts of your enemies.”
Comment:
This narration is severely “da’if”. Its narrator Difa bin Daghfal is “da’if” according to the majority.
◈ Hafiz Ibn Hajar (may Allah have mercy on him) has declared him “da’if”.
Its second narrator Abdul Hamid bin Safi is “layyin al-hadith”.
Its third narrator Safi bin Suhayb is “majhul al-hal”.
There are other defects in it as well.
Narration number: ⓫
Regarding Sayyidina Umar (may Allah be pleased with him):
انهٔ عرضت عليه مولاة لهٔ أن يصبغ لحيته، فقال : ما أريد تطفي نوري، كما أطفا فلان نوره.
“His slave-girl asked him for permission to dye with black, and he said: I do not want you to extinguish my light in the same way that so-and-so extinguished his light.”
Comment:
Its chain is “da’if”, because in it Baqiyyah bin Walid (muthaqq, hasan al-hadith) is a “mudallis”. No clear statement of hearing (sama’) could be found.
Regarding Baqiyyah bin Walid:
◈ Hafiz Ibn Nasir al-Din al-Dimashqi (777-842 AH) says:
وثقه الجمهور عن الثقات، بلفظ يدل على السماع .
“The majority of muhaddithin have considered him reliable only when he narrates from reliable narrators and explicitly states hearing.”
◈ Hafiz Dhahabi (may Allah have mercy on him) says:
وثقه الجمهور فيما سمعه من الثقات.
“The majority of muhaddithin have declared him reliable in those narrations which he heard himself from reliable narrators.”
◈ Hafiz Ibn al-Mulaqqin (may Allah have mercy on him) (723-804 AH) says:
لكن بقية رمي بتدليس التسوية، فلا ينفعه بتصريحه بالحديث.
“Baqiyyah bin Walid is accused of tadlis al-taswiyah, so his explicit statement of hearing (only from his teacher) is of no benefit.”
Narration number: ⓬
Abu Qabil Hayy bin Hani, a Tabi’i, states:
دخل عمرو بن العاص على عمر بن الخطاب، وقد صبغ راسه ولحيته بسواد، فقال عمر: من انت؟ قال: أنا عمرو بن العاص، قال عمر : عهدي بك شيخا، وأنت اليوم شاب، عزمت عليك، إلا ما خرجت، فغسلت هذا.
“Sayyidina Amr bin al-As (may Allah be pleased with him) came to Sayyidina Umar bin al-Khattab (may Allah be pleased with him), and he had dyed his head and beard black. Sayyidina Umar (may Allah be pleased with him) said: Who are you? He replied: I am Amr bin al-As. Sayyidina Umar (may Allah be pleased with him) said: I had known you as an old man, but today you appear young. I compel you to leave and wash off this dye.”
Comment:
Its chain is “da’if”. In it is Ibn Lahi’ah, who according to the majority of muhaddithin is “da’if” and “mudallis”. كما مر
Narration number: ⓭
Ka’b al-Ahbar, a Tabi’i, says:
و ليصبغن أقوام بالسواد، لا ينظر الله إليهم يؤم القيامة.
“People will certainly use black dye. Allah will not look at such people on the Day of Resurrection.”
Comment:
Its chain is “da’if”, because:
➊ Its narrator Uqayl bin Mudrik al-Sulami is “majhul al-hal”. Apart from Ibn Hibban (al-Thiqat: 294/7), no one has declared him reliable. Hafiz Ibn Hajar (may Allah have mercy on him) has declared him only “maqbul” (majhul al-hal).
➋ Uqayl bin Mudrik’s teacher Walid bin Amir al-Yazani is also “majhul al-hal”. Apart from Imam Ibn Hibban (may Allah have mercy on him)
, no one has declared him reliable.
Benefit ➊
Imam Ja’far al-Sadiq (may Allah have mercy on him) (d. 148 AH) is reported to have said:
الخضاب مكبدّة للعدو، مرضاة للزوجة.
“Dye is a means of distressing the enemy and pleasing the wife.”
Comment:
Its chain is “da’if”. The reliability of its narrator Ali bin Muhammad bin Uqbah al-Shaybani could not be found.
Benefit ➊
Damrah bin Rabi’ah narrates:
سمعت عبدالعزيز بن أبى رواد يذكر، قال : الصفرة خضاب الإيمان، والحمرة خضاب الإسلام، والسواد خضاب الشيطان.
“I heard Abd al-Aziz bin Abi Rawwad (d. 159 AH) say: yellow is the dye of faith, red is the dye of Islam, and black is the dye of Satan.”
Comment:
This is a “shadh” (anomalous) statement in which Abd al-Aziz bin Abi Rawwad has no predecessor among the Salaf. Declaring an act that a group of Companions and Tabi’un did to be a satanic act is not appropriate. Therefore this statement is not worthy of consideration.
In conclusion:
The Messenger of Allah ﷺ prohibited the use of black dye, but the permissibility of using black dye is established from a group of the early generations of the Ummah, namely the Companions, the Successors, and the Imams of the religion. Just as the command to dye the hair is established from the Messenger of Allah ﷺ, yet from the practice of the early generations of the Ummah it is understood that this command is to be taken as recommended (istihbab), in the same way, from the practice of the early generations of the Ummah it is understood that the prohibition of black dye is also to be taken as disliked (karahah). To call it forbidden (haram) entails opposing the Salaf. No one understands the sound religion better than the early generations of the Ummah. Therefore, black dye can at most be called disliked (makruh).
Note: For another scholarly article on this subject, please see here. (Admin, Tohed.com)
