Author: Ibn al-Hasan Muhammadi
The Prophet Muhammad (peace be upon him) instructed the dyeing of grey hair on the head or beard. This directive is generally considered recommended (mustahabb). However, in the Hadith, there is a prohibition against using black dye for this purpose. What is the ruling on this prohibition? Is using black dye forbidden (haram) or merely undesirable (khilaf al-awla)? This article is based on detailed research on this subject. Before diving into the discussion, the readers should remember three key points as a preamble.
The only valid understanding of the Quran and Sunnah is the one derived from the Salaf al-Salih (righteous predecessors), namely the Companions, the Tabi'un (successors), and the Imams of the religion. The Salaf al-Salih were the best at understanding and practicing the Quran and Sunnah. It is inconceivable that any ruling in the Quran and Sunnah meant to be obligatory would be considered only recommended by the Salaf, or that a prohibition meant to be for something forbidden would be regarded as merely undesirable by the Salaf. Likewise, the opposite is true. Therefore, any understanding of the religion by later generations that contradicts the Salaf is rejected. The title of "Khair al-Quroun" (the best of generations) given to the Salaf by the Prophet demands this.
Every command in the Quran and Sunnah is for obligation, except when it is established by context that it is for recommendation, and every prohibition is for something forbidden, except when context indicates it is merely for dislike (karaha).
The only valid source of evidence is the Quran and Sunnah. However, to understand the Quran and Sunnah, one must consider not only the language and other sciences but also, and more importantly, the understanding of the Companions and Tabi'un. It is inappropriate for a Muslim to accept the interpretation of linguists when understanding the sacred texts but ignore the sayings and actions of the Salaf al-Salih. Some people treat the principles of linguistics and jurisprudence as the ultimate means of determining the rank of commands and prohibitions in the Quran and Sunnah, while rejecting the interpretations and practices of the Companions and Tabi'un as incorrect or forbidden. This approach is not just.
Therefore, the methodology of Ahl al-Hadith (people of Hadith) is to understand the Quran and Sunnah as interpreted by the Salaf. Any religious ruling considered obligatory by the Salaf is deemed obligatory by Ahl al-Hadith, and anything considered recommended by the Salaf is likewise seen as recommended. Similarly, anything the Salaf considered forbidden is regarded as forbidden by Ahl al-Hadith, and anything viewed as merely undesirable by the Salaf is similarly judged by Ahl al-Hadith. Those who follow the truth neither go beyond the Salaf by a step nor fall behind. This is the stance of Ahl al-Hadith.
Before presenting the actions of the Salaf, let’s review the Hadiths used to assert the prohibition and forbiddance of black dye:
Hadith No. 1:
Narrated by Jabir bin Abdullah (may Allah be pleased with him), that on the day of the conquest of Mecca, Abu Bakr's father Abu Quhafa was brought to the Prophet (peace be upon him) with his hair and beard completely white. The Prophet (peace be upon him) said:
"Change this white hair, but avoid black dye."
[Sahih Muslim, 199/2, Hadith: 2102]
This Hadith contains two instructions: one to dye the hair and another to avoid black dye. Just as many of the Salaf did not dye their hair, and it was understood that dyeing was not obligatory, similarly, many of the Salaf used black dye and permitted its use. Hence, according to the understanding and practice of the Salaf, black dye is not forbidden. Both commands in this Hadith are considered to be for recommendation.
Hadith No. 2:
Abdullah bin Abbas (may Allah be pleased with them) reported that the Prophet (peace be upon him) said:
"In the latter times, there will be a people who will dye their hair black like the crops of pigeons; they will not even smell the fragrance of Paradise."
[Sunan Abi Dawood: 4213, Sunan al-Nasa'i: 138/8, Hadith: 5078, Musnad Ahmad: 273/1, Al-Mu'jam al-Kabir of Tabarani: 413/12, Tariq al-Kabir of Ibn Abi Khaythama: 909, Al-Mukhtara of al-Diya al-Maqdisi: 233/10, Hadith: 244, Sharh al-Sunnah of al-Baghawi: 3180, and its chain is authentic]
Regarding this Hadith:
Hafiz Dhahabi (may Allah have mercy on him) stated:
"This Hadith is Hasan (good) and Gharib (strange)."
[Siyar A'lam al-Nubala: 4/339]
Hafiz al-Iraqi (may Allah have mercy on him) graded its chain as "strong."
[Takhrij Ihya Ulum al-Din: 143/1]
Hafiz Ibn Hajar (may Allah have mercy on him) also considered its chain "strong."
The narrator Abdul Karim al-Jazari was mistaken by Hafiz Ibn al-Jawzi, who thought he was Abdul Karim ibn Abi al-Mukhariq and criticized him.
> [Al-Mawdu'at: 55/3]
However, the "authentic" chains of this Hadith clarify that it is indeed Abdul Karim al-Jazari.
Statements of Scholars:
Imam Abu Bakr ibn Abi Asim (may Allah have mercy on him) said:
"There is no evidence in this Hadith for the dislike of black dye. It is merely informing about a group of people with a certain characteristic."
[Fath al-Bari in Sharh Sahih al-Bukhari by Ibn Hajar: 354/10]
Imam al-Tahawi al-Hanafi (may Allah have mercy on him) wrote:
"We understand from this that the dislike was only because it was the action of blameworthy people, not because black dye is inherently blameworthy. Many of the Companions of the Prophet (peace be upon him) used black dye, including Uqba bin Amir."
[Sharh Mushkil al-Athar: 313/9, Hadith 3699]
Hafiz Ibn al-Jawzi (may Allah have mercy on him) said:
"You should know that many of the Companions used black dye, including al-Hasan, al-Husayn, and Sa’d ibn Abi Waqqas, as well as many of the Tabi'un. Some disliked it because of the element of deception, but this does not reach the level of prohibition unless deception is intended, which no one has claimed. Furthermore, if the Hadith is authentic, it might mean that they would be deprived of the fragrance of Paradise because of some other actions or beliefs, not due to the dye itself, as dyeing was merely their sign."
[Al-Mawdu'at: 55/3]
Thus, the warning in the aforementioned Hadith is not due to the black dye itself, otherwise, what would be the meaning of the phrase "in the latter times"? Black dye users have existed since the time of the Companions and in every subsequent era!
Muhammad Abdul Rahman Mubarakpuri(may Allah have mercy on him), the commentator of Tirmidhi, stated:
"Using this Hadith to argue for the dislike of black dye is not correct."
[Tuhfat al-Ahwadhi: 55/3]
Hadith No. 3:
Abu Dharr al-Ghifari (may Allah be pleased with him) narrated that the Prophet (peace be upon him) said:
"The best thing to use for dyeing grey hair is henna and katam."
[Sunan Abi Dawood: 4205, Musnad Ahmad: 147/5, 150, and its chain is authentic]
The narrator Sa'id bin Iyas al-Jariri experienced a memory lapse in his later years. However, both Ma'mar and Abdul Warith heard Hadiths from him before his memory decline, so this Hadith is authentic. Imam Tirmidhi graded it "Hasan Sahih" and Imam Ibn Hibban graded it "Sahih."
Hafiz Ibn Hajar(may Allah have mercy on him) stated about "katam":
"Katam is a plant from Yemen, which gives a blackish hue with a tinge of red. Henna dye is red, so the combination of katam and henna results in a color between black and red."
[Fath al-Bari: 355/10]
This Hadith shows that a color between black and red is preferable for dyeing grey hair. It does not prove the prohibition of black dye.
After reviewing these authentic Hadiths and the scholarly opinions about them, let’s consider the actions and understanding of the Salaf al-Salih regarding black dye.
1. Anas bin Malik (may Allah be pleased with him) narrated:
"Ubaidullah ibn Ziyad brought the head of al-Husayn (may Allah be pleased with him) and placed it in a plate. Ubaidullah began prodding the head and praised its beauty. Anas said: ‘He was the most resembling of the Prophet (peace be upon him) among the Companions, and his hair was dyed with wasma (black dye).’"
[Sahih al-Bukhari: 530/1, Hadith: 3748]
2. Imam Abu Ja'far Baqir (may Allah have mercy on him) reported:
"Al-Hasan ibn Ali (may Allah be pleased with them both) used black dye for his hair."
[Al-Mu'jam al-Kabir of Tabarani: 22/3, Hadith: 2535, Ma’rifat al-Sahabah by Abu Na’im al-Asbahani: 1750, and its chain is authentic]
3. Hay bin Yomen, Abu ‘Ashana’ al-Mu’afiri narrated:
"I saw Uqbah bin Amir al-Juhani (may Allah be pleased with him) dyeing his hair with black dye."
[Musannaf Ibn Abi Shaybah: 437/8, Tariq al-Kabir of Ibn Abi Khaythama: 1391, Al-Tabaqat al-Kubra of Ibn Sa'd: 345/7, Al-Thiqat by Ibn Hibban: 280/3, Al-Mu'jam al-Kabir of Tabarani: 268/17, and its chain is authentic and connected]
In another narration:
"He used to dye his head hair with a tree known as...which gave a deep black color."
[Musannaf Ibn Abi Shaybah: 437/8, and its chain is authentic]
The following Tabi'un (successors) also used black dye:
4. Abu Salama ibn Abdurrahman ibn Awf, Qurashi (d. 94-104 AH)
[Al-Tabaqat al-Kubra by Ibn Sa'd: 119/5, and its chain is authentic]
5. Muhammad bin Ishaq bin Yasar, Madani (d. 150 AH)
[Ma’rifat wa Tarikh by Ya'qub bin Sufyan al-Fasawi: 137/1, and its chain is authentic]
6. Ali bin Abdullah bin Abbas bin Abdul Muttalib, Qurashi, Hashimi (d. 118 AH)
[Al-Tabaqat al-Kubra by Ibn Sa'd: 240/5, and its chain is authentic]
7. Abu Qalaba, Abdullah bin Zayd bin Amr, Jarami, Basri (d. 104 AH)
[Al-Tabaqat al-Kubra by Ibn Sa'd: 138/7, and its chain is authentic]
8. Abu Abdullah, Bakr bin Abdullah, Muzani, Basri (d. 106 AH)
[Al-Tabaqat al-Kubra by Ibn Sa'd: 158/7, and its chain is authentic]
9. Judge, Muharib bin Dithar, Sadusi, Kufi (d. 116 AH)
[Musnad Ali bin al-Ja’d: 725, and its chain is Hasan]
10. Abu Bakr, Muhammad bin Muslim bin Ubaidullah bin Abdullah bin Shihab, Zahri, Madani (d. 125 AH)
[Jami’ Ma’mar bin Rashid: 155/11, and its chain is authentic]
11. Musa bin Talha bin Ubaidullah, Qurashi (d. 103 AH)
[Musannaf Ibn Abi Shaybah: 436/8, Al-Tabaqat al-Kubra by Ibn Sa'd: 124/5, and its chain is Hasan]
12. Nafi bin Jubayr bin Mut'im bin Adi, Qurashi, Nawfali (d. 99 AH)
[Musannaf Ibn Abi Shaybah: 430/8, Al-Tabaqat al-Kubra by Ibn Sa'd: 158/5, and its chain is Hasan]
13. Imam Shu’bah bin Hajjaj’s teacher Umar bin Abu Salama (?)
[Tazhib al-Athar by al-Tabari: 895, and its chain is authentic, the missing part]
14. Abu Khattab, Imam Qatada bin Di’ama bin Qatada, Sadusi, Basri (d. after 110 AH)
He stated:
"There is allowance for women to dye their hair black."
[Jami’ Ma’mar bin Rashid: 20182, and its chain is authentic]
15. Abdullah bin Awn narrated:
"They used to ask Muhammad bin Sirin about black dye, and he used to say: ‘I do not see anything wrong with it.’"
[Musannaf Ibn Abi Shaybah: 436/8, and its chain is authentic]
The above statements are clear; however, contrary statements are as follows:
Imam Ata bin Abu Rabah (27-115 AH) was asked about using black dye and he replied:
"This is something new that people have introduced. I saw a group of the Companions of the Prophet (peace be upon him), and none of them used wasma (black dye). They would only dye with henna, katam, or yellow dye."
[Musannaf Ibn Abi Shaybah: 438/8, and its chain is authentic]
Imam Ata gave this statement according to his knowledge. However, we have established that a group of Companions did use black dye. Imam Ata may not have seen those who used it.
Imam Sa’id bin Jubayr (may Allah have mercy on him, d. 95 AH) was asked about black dye and he said:
"Allah bestows light on a person’s face, and then he extinguishes it with black dye."
[Musannaf Ibn Abi Shaybah: 439/8, and its chain is authentic]
Dye is applied to hair, not the face. Mixing henna with katam gives a yellowish color, which is also proven from the Sunnah. Can it be said that one has made their face yellow? The Companions who used black dye did not lose the light from their faces, so this statement is not worth considering.
Imam Mak-hul (may Allah have mercy on him, d. after 110 AH) considered black dye disliked.
[Musannaf Ibn Abi Shaybah: 438/8, and its chain is authentic]
By this, he meant it was undesirable (makruh tanzihi) or khilaf al-awla (not the best choice). This is what is intended by the prohibition mentioned in the Hadith. None of the Salaf considered black dye unlawful, prohibited, or forbidden.
Imam Ishaq ibn Rahwayh (may Allah have mercy on him, d. 294 AH) was asked if a woman could use black dye, and he said:
"There is nothing wrong with that for her husband, for beautification."
[Al-Wuquf wa al-Tarajjul min al-Jami' li Masail al-Imam Ahmad by Abu Bakr al-Khallal: 142, and its chain is authentic]
Imam Malik (93-179 AH) stated about black dye:
"I have not heard anything definitive on this matter, but other dyes are preferable to me, and not dyeing at all is permissible as well. There is no restriction on people in this regard."
[Al-Muwatta by Imam Malik narrated by Yahya: 3497]
For the sake of benefit, here are some "weak" narrations regarding black dye:
Narration No. 1:
There is a narration attributed to Abdullah bin Abbas (may Allah be pleased with them) stating that the Prophet (peace be upon him) said:
"In the latter days, there will be people who will dye their hair black. On the Day of Resurrection, Allah will not look at them."
[Al-Mu'jam al-Awsat of Tabarani: 136/4, Hadith: 3803, Al-Wuquf wa al-Tarajjul min al-Jami' li Masail al-Imam Ahmad by Abu Bakr al-Khallal: 160]
Comment:
The chain of this narration is "weak" because:
The narrator Abdul Karim bin Abu al-Mukhariq is weak.
Hafiz Ibn Hajar said:
"He was weakened by the majority."
[Itthaf al-Maharah: 719/11]
Allama Aini al-Hanafi said:
"And the majority has weakened him."
[Al-Nihayah fi Sharh al-Hidayah: 582/11]
The narrator Abdul Wahhab bin Ata Khafaf is "mudallis" (a concealer of defects in the chain). No explicit hearing has been confirmed.
Imam Tabarani’s teacher Ali bin Said al-Razi is criticized and considered weak by Hafiz Haythami.
[Majma' al-Zawaid: 124/3, 357/9, 110/10]
Thus, Allama Haythami's statement that its chain is good in the same book is not correct.
Narration No. 2:
Anas (may Allah be pleased with him) narrated:
"One day we were with the Prophet (peace be upon him) when a group of Jews came. He saw their white beards and said: 'What is wrong with you that you do not dye them?' He was told that they disliked dyeing. The Prophet (peace be upon him) said: 'But you should change them and avoid black dye.'"
[Al-Mu'jam al-Awsat of Tabarani: 51/1, Hadith: 142]
Comment:
Its chain is "weak."
Amr bin Abasa al-Sulami reported that he heard the Prophet (peace be upon him) saying:
"Whoever's hair turns grey in Islam—or he said: in the way of Allah—it will be a light for him on the Day of Resurrection, provided he does not dye it or pluck it. (The narrator, Abdul Jaleel bin Atiyah, said: I asked (my teacher) Shahr (bin Hawshab): ‘They (Muslims) used to dye them yellow and with henna?’ He said: ‘Yes, perhaps the Prophet (peace be upon him) meant black dye.’"
[Musnad al-Tayalisi: 1248, Musnad Abi Ya'la as in Jami’ al-Masanid wa al-Sunan by Ibn Kathir: 587/6, Hadith: 8352, Shu’ab al-Iman by Bayhaqi: 386/6, Hadith: 5972]
Comment:
Its chain is "weak" because:
Narration No. 4:
Jabir bin Abdullah (may Allah be pleased with him) narrated that the Prophet (peace be upon him) said:
"Change your grey hair, but do not come near black dye, and do not resemble your enemies among the polytheists. The best dye for your grey hair is henna and katam."
[Al-Mu'jam al-Awsat of Tabarani: 227/5, Hadith: 5160]
Comment:
This chain is false. The narrator Salim bin Salim al-Balkhi is weak by consensus among the scholars of Hadith.
"Whoever dyes with black, Allah will blacken his face on the Day of Resurrection."
[Musnad al-Shamiyeen by al-Tabarani: 652, Al-Kamil by Ibn Adi: 222/3, An-Nasikh wal-Mansukh by Ibn Shahin, p. 462, Hadith: 614, Al-Amali by Al-Shajari: 249/2-250]
Comment:
The chain of this narration is "weak." It includes Zuhair bin Muhammad al-Khorasani, who is considered "trustworthy" by the majority. However, narrations from the people of Sham (Syria) through him are "weak," as stated by:
Hafiz Ibn Hajar(may Allah have mercy on him):
"The narrations of the people of Sham from him are not correct."
[Taqrib al-Tahdhib: 2049]
This narration is from the people of Sham; thus, this is a specific criticism, and the narration is "weak."
Imam Abu Hatim al-Razi (195-277 AH) said about this Hadith:
"This is a fabricated Hadith."
[Ilal al-Hadith by Ibn Abi Hatim: 299/2]
Hafiz Ibn Hajar (may Allah have mercy on him) stated:
"Its chain is weak."
[Fath al-Bari: 355/10]
"Indeed, Allah will not look at those who dye with black on the Day of Resurrection."
[Al-Tabaqat al-Kubra by Ibn Sa'd: 340/1]
Comment:
This narration is severely "weak" because:
"He is weak according to the majority."
[Takhrij Ahadith al-Ihya: 170/2]
Hafiz al-Haythami (may Allah have mercy on him) said:
"Most scholars have deemed him weak."
[Majma' al-Zawaid: 1/90-91]
Hafiz Ibn Mulqin (may Allah have mercy on him) stated:
"He is weak according to the majority."
[Al-Badr al-Munir: 104/2]
Hafiz al-Busayri (may Allah have mercy on him) stated:
"He was considered weak by the majority."
[Zawaid Ibn Majah: 63/1, Hadith: 54]
"If any of you proposes marriage to a woman while dyeing his hair black, he should inform her and not deceive her."
[Al-Sunan al-Kubra by Al-Bayhaqi: 290/7]
Comment:
The chain of this narration is "weak" because its narrator Isa bin Maimun al-Madani is "weak." Regarding him:
Imam al-Bayhaqi(may Allah have mercy on him) himself stated:
"Isa bin Maimun al-Madani is a weak narrator."
"Whoever dyes with black, Allah will not look at him on the Day of Resurrection."
[Musnad al-Shamiyeen by al-Tabarani: 306/2, Hadith: 1393, Tarikh Dimashq by Ibn Asakir: 114/34]
Comment:
The chain of this narration is "weak" because its narrator, Muthanna bin al-Sabbah, is considered "weak" and "confused" according to the majority of Hadith scholars. Regarding him:
Hafiz al-Iraqi (may Allah have mercy on him) stated:
"He is weak according to the majority."
[Fayd al-Qadir by al-Manawi: 69/1]
Allama Haythami (may Allah have mercy on him) declared him "abandoned" (matruk) and said:
"The majority of scholars consider him weak."
[Majma' al-Zawaid: 70/5]
"There will be people who will change their white hair with black dye. (He said once) They will dye the whiteness of their beard and head with black, and Allah will blacken their faces on the Day of Resurrection."
[Al-Wuquf wal-Tarajul min al-Jami' li Masail al-Imam Ahmad by Abu Bakr al-Khallal: 143]
Comment:
The chain of this narration is "weak" because:
"The best dye you can use for this blackness (i.e., black dye) is that it makes you more desirable to your wives and more intimidating to your enemies."
[Sunan Ibn Majah: 3625]
Comment:
This narration is severely "weak." Its narrator Difa' bin Daghfal is considered "weak" by the majority of Hadith scholars.
Hafiz Ibn Hajar (may Allah have mercy on him) declared him "weak."
[Taqrib al-Tahdhib: 1827]
The second narrator Abdul Hamid bin Safi is "lenient in Hadith" (layyin al-hadith).
[Taqrib al-Tahdhib: 3765]
The third narrator Safi bin Suhayb is "unknown" (majhul al-hal).
[Taqrib al-Tahdhib: 2961]
There are also other flaws in this narration.
"A maid suggested that he dye his beard, but he replied: 'I do not wish to extinguish my light, as so-and-so has extinguished his light.'"
[Ma'rifat al-Sahabah by Abu Nu'aym al-Asbahani: 182]
Comment:
The chain of this narration is "weak" because it includes Baqiyyah bin al-Walid (reliable, Hasan in Hadith), who is known for "tadlis" (concealment). There is no explicit statement of hearing in this chain.
Regarding Baqiyyah bin al-Walid:
Hafiz Ibn Nasir al-Din al-Dimashqi (777-842 AH) said:
"The majority considered him reliable when he narrates from reliable narrators and explicitly states hearing."
[Tawdhih al-Mushtabah: 59/2]
Hafiz Dhahabi (may Allah have mercy on him) said:
"The majority considered him reliable in what he heard from reliable narrators."
[Al-Kashif: 106-107]
Hafiz Ibn Mulqin (723-804 AH) stated:
"But Baqiyyah was accused of Tadlis al-Taswiyah, so merely stating hearing from his teacher does not help."
[Al-Badr al-Munir: 509/4]
"Amr bin al-As entered upon Umar bin al-Khattab, having dyed his head and beard with black. Umar said: 'Who are you?' He replied: 'I am Amr bin al-As.' Umar said: 'I remember you as an old man, but today you look young. I command you to go and wash this off.'"
[Futuh Misr wal-Maghrib by Abu al-Qasim Abdul Rahman bin Abdullah bin Abd al-Hakam, p. 207]
Comment:
The chain of this narration is "weak." It includes Ibn Lahi'ah, who is considered "weak" and "mudallis" by the majority of Hadith scholars, as mentioned before.
"Indeed, people will use black dye, and Allah will not look at them on the Day of Resurrection."
[Hilyat al-Awliya by Abu Nu'aym al-Asbahani 377/5]
Comment:
The chain of this narration is "weak" because:
"Dyeing is a means of distressing the enemy and pleasing the wife."
[Shu'ab al-Iman by al-Bayhaqi: 400/8, Hadith: 5995]
Comment:
The chain of this narration is "weak" because the narrator Ali bin Muhammad bin Aqabah al-Shaybani has not been authenticated.
Dumrah bin Rabi'ah narrated:
"I heard Abdul Aziz bin Abi Rawad saying: 'Yellow dye is the dye of faith, red is the dye of Islam, and black is the dye of Satan.'"
[Tarikh Ibn Abi Khaythama: 383, and its chain is authentic]
Comment:
This is a rare statement with no precedent among the Salaf. It is not appropriate to label a practice done by a group of Companions and Tabi'un as a Satanic act. Thus, this statement is not worth considering.
The Prophet Muhammad (peace be upon him) instructed the dyeing of grey hair on the head or beard. This directive is generally considered recommended (mustahabb). However, in the Hadith, there is a prohibition against using black dye for this purpose. What is the ruling on this prohibition? Is using black dye forbidden (haram) or merely undesirable (khilaf al-awla)? This article is based on detailed research on this subject. Before diving into the discussion, the readers should remember three key points as a preamble.
The only valid understanding of the Quran and Sunnah is the one derived from the Salaf al-Salih (righteous predecessors), namely the Companions, the Tabi'un (successors), and the Imams of the religion. The Salaf al-Salih were the best at understanding and practicing the Quran and Sunnah. It is inconceivable that any ruling in the Quran and Sunnah meant to be obligatory would be considered only recommended by the Salaf, or that a prohibition meant to be for something forbidden would be regarded as merely undesirable by the Salaf. Likewise, the opposite is true. Therefore, any understanding of the religion by later generations that contradicts the Salaf is rejected. The title of "Khair al-Quroun" (the best of generations) given to the Salaf by the Prophet demands this.
Every command in the Quran and Sunnah is for obligation, except when it is established by context that it is for recommendation, and every prohibition is for something forbidden, except when context indicates it is merely for dislike (karaha).
The only valid source of evidence is the Quran and Sunnah. However, to understand the Quran and Sunnah, one must consider not only the language and other sciences but also, and more importantly, the understanding of the Companions and Tabi'un. It is inappropriate for a Muslim to accept the interpretation of linguists when understanding the sacred texts but ignore the sayings and actions of the Salaf al-Salih. Some people treat the principles of linguistics and jurisprudence as the ultimate means of determining the rank of commands and prohibitions in the Quran and Sunnah, while rejecting the interpretations and practices of the Companions and Tabi'un as incorrect or forbidden. This approach is not just.
Therefore, the methodology of Ahl al-Hadith (people of Hadith) is to understand the Quran and Sunnah as interpreted by the Salaf. Any religious ruling considered obligatory by the Salaf is deemed obligatory by Ahl al-Hadith, and anything considered recommended by the Salaf is likewise seen as recommended. Similarly, anything the Salaf considered forbidden is regarded as forbidden by Ahl al-Hadith, and anything viewed as merely undesirable by the Salaf is similarly judged by Ahl al-Hadith. Those who follow the truth neither go beyond the Salaf by a step nor fall behind. This is the stance of Ahl al-Hadith.
Black Dye in Islamic Law
After this preamble, it is clear that there is room for the use of black dye in Islamic Shariah. The prohibition regarding black dye does not indicate it is forbidden. The understanding and practice of the Salaf affirm this.Before presenting the actions of the Salaf, let’s review the Hadiths used to assert the prohibition and forbiddance of black dye:
Authentic Hadiths and Their Proper Interpretation
Hadith No. 1:Narrated by Jabir bin Abdullah (may Allah be pleased with him), that on the day of the conquest of Mecca, Abu Bakr's father Abu Quhafa was brought to the Prophet (peace be upon him) with his hair and beard completely white. The Prophet (peace be upon him) said:
"Change this white hair, but avoid black dye."
[Sahih Muslim, 199/2, Hadith: 2102]
This Hadith contains two instructions: one to dye the hair and another to avoid black dye. Just as many of the Salaf did not dye their hair, and it was understood that dyeing was not obligatory, similarly, many of the Salaf used black dye and permitted its use. Hence, according to the understanding and practice of the Salaf, black dye is not forbidden. Both commands in this Hadith are considered to be for recommendation.
Hadith No. 2:
Abdullah bin Abbas (may Allah be pleased with them) reported that the Prophet (peace be upon him) said:
"In the latter times, there will be a people who will dye their hair black like the crops of pigeons; they will not even smell the fragrance of Paradise."
[Sunan Abi Dawood: 4213, Sunan al-Nasa'i: 138/8, Hadith: 5078, Musnad Ahmad: 273/1, Al-Mu'jam al-Kabir of Tabarani: 413/12, Tariq al-Kabir of Ibn Abi Khaythama: 909, Al-Mukhtara of al-Diya al-Maqdisi: 233/10, Hadith: 244, Sharh al-Sunnah of al-Baghawi: 3180, and its chain is authentic]
Regarding this Hadith:
Hafiz Dhahabi (may Allah have mercy on him) stated:
"This Hadith is Hasan (good) and Gharib (strange)."
[Siyar A'lam al-Nubala: 4/339]
Hafiz al-Iraqi (may Allah have mercy on him) graded its chain as "strong."
[Takhrij Ihya Ulum al-Din: 143/1]
Hafiz Ibn Hajar (may Allah have mercy on him) also considered its chain "strong."
The narrator Abdul Karim al-Jazari was mistaken by Hafiz Ibn al-Jawzi, who thought he was Abdul Karim ibn Abi al-Mukhariq and criticized him.
> [Al-Mawdu'at: 55/3]
However, the "authentic" chains of this Hadith clarify that it is indeed Abdul Karim al-Jazari.
Clarification by Scholars
Some people use this Hadith to argue for the prohibition of black dye, but their reasoning is weak. Firstly, none of the Salaf or scholars of Hadith endorsed the prohibition of black dye. Secondly, scholars have not explained this Hadith to mean prohibition; rather, some scholars have refuted using it to argue for the prohibition and dislike of black dye.Statements of Scholars:
Imam Abu Bakr ibn Abi Asim (may Allah have mercy on him) said:
"There is no evidence in this Hadith for the dislike of black dye. It is merely informing about a group of people with a certain characteristic."
[Fath al-Bari in Sharh Sahih al-Bukhari by Ibn Hajar: 354/10]
Imam al-Tahawi al-Hanafi (may Allah have mercy on him) wrote:
"We understand from this that the dislike was only because it was the action of blameworthy people, not because black dye is inherently blameworthy. Many of the Companions of the Prophet (peace be upon him) used black dye, including Uqba bin Amir."
[Sharh Mushkil al-Athar: 313/9, Hadith 3699]
Hafiz Ibn al-Jawzi (may Allah have mercy on him) said:
"You should know that many of the Companions used black dye, including al-Hasan, al-Husayn, and Sa’d ibn Abi Waqqas, as well as many of the Tabi'un. Some disliked it because of the element of deception, but this does not reach the level of prohibition unless deception is intended, which no one has claimed. Furthermore, if the Hadith is authentic, it might mean that they would be deprived of the fragrance of Paradise because of some other actions or beliefs, not due to the dye itself, as dyeing was merely their sign."
[Al-Mawdu'at: 55/3]
Thus, the warning in the aforementioned Hadith is not due to the black dye itself, otherwise, what would be the meaning of the phrase "in the latter times"? Black dye users have existed since the time of the Companions and in every subsequent era!
Muhammad Abdul Rahman Mubarakpuri(may Allah have mercy on him), the commentator of Tirmidhi, stated:
"Using this Hadith to argue for the dislike of black dye is not correct."
[Tuhfat al-Ahwadhi: 55/3]
Hadith No. 3:
Abu Dharr al-Ghifari (may Allah be pleased with him) narrated that the Prophet (peace be upon him) said:
"The best thing to use for dyeing grey hair is henna and katam."
[Sunan Abi Dawood: 4205, Musnad Ahmad: 147/5, 150, and its chain is authentic]
The narrator Sa'id bin Iyas al-Jariri experienced a memory lapse in his later years. However, both Ma'mar and Abdul Warith heard Hadiths from him before his memory decline, so this Hadith is authentic. Imam Tirmidhi graded it "Hasan Sahih" and Imam Ibn Hibban graded it "Sahih."
Hafiz Ibn Hajar(may Allah have mercy on him) stated about "katam":
"Katam is a plant from Yemen, which gives a blackish hue with a tinge of red. Henna dye is red, so the combination of katam and henna results in a color between black and red."
[Fath al-Bari: 355/10]
This Hadith shows that a color between black and red is preferable for dyeing grey hair. It does not prove the prohibition of black dye.
After reviewing these authentic Hadiths and the scholarly opinions about them, let’s consider the actions and understanding of the Salaf al-Salih regarding black dye.
Black Dye and the Salaf al-Salih
The Companions and Black Dye:
1. Anas bin Malik (may Allah be pleased with him) narrated:
"Ubaidullah ibn Ziyad brought the head of al-Husayn (may Allah be pleased with him) and placed it in a plate. Ubaidullah began prodding the head and praised its beauty. Anas said: ‘He was the most resembling of the Prophet (peace be upon him) among the Companions, and his hair was dyed with wasma (black dye).’"
[Sahih al-Bukhari: 530/1, Hadith: 3748]
2. Imam Abu Ja'far Baqir (may Allah have mercy on him) reported:
"Al-Hasan ibn Ali (may Allah be pleased with them both) used black dye for his hair."
[Al-Mu'jam al-Kabir of Tabarani: 22/3, Hadith: 2535, Ma’rifat al-Sahabah by Abu Na’im al-Asbahani: 1750, and its chain is authentic]
3. Hay bin Yomen, Abu ‘Ashana’ al-Mu’afiri narrated:
"I saw Uqbah bin Amir al-Juhani (may Allah be pleased with him) dyeing his hair with black dye."
[Musannaf Ibn Abi Shaybah: 437/8, Tariq al-Kabir of Ibn Abi Khaythama: 1391, Al-Tabaqat al-Kubra of Ibn Sa'd: 345/7, Al-Thiqat by Ibn Hibban: 280/3, Al-Mu'jam al-Kabir of Tabarani: 268/17, and its chain is authentic and connected]
In another narration:
"He used to dye his head hair with a tree known as...which gave a deep black color."
[Musannaf Ibn Abi Shaybah: 437/8, and its chain is authentic]
The Tabi'un and Black Dye:
The following Tabi'un (successors) also used black dye:
4. Abu Salama ibn Abdurrahman ibn Awf, Qurashi (d. 94-104 AH)
[Al-Tabaqat al-Kubra by Ibn Sa'd: 119/5, and its chain is authentic]
5. Muhammad bin Ishaq bin Yasar, Madani (d. 150 AH)
[Ma’rifat wa Tarikh by Ya'qub bin Sufyan al-Fasawi: 137/1, and its chain is authentic]
6. Ali bin Abdullah bin Abbas bin Abdul Muttalib, Qurashi, Hashimi (d. 118 AH)
[Al-Tabaqat al-Kubra by Ibn Sa'd: 240/5, and its chain is authentic]
7. Abu Qalaba, Abdullah bin Zayd bin Amr, Jarami, Basri (d. 104 AH)
[Al-Tabaqat al-Kubra by Ibn Sa'd: 138/7, and its chain is authentic]
8. Abu Abdullah, Bakr bin Abdullah, Muzani, Basri (d. 106 AH)
[Al-Tabaqat al-Kubra by Ibn Sa'd: 158/7, and its chain is authentic]
9. Judge, Muharib bin Dithar, Sadusi, Kufi (d. 116 AH)
[Musnad Ali bin al-Ja’d: 725, and its chain is Hasan]
10. Abu Bakr, Muhammad bin Muslim bin Ubaidullah bin Abdullah bin Shihab, Zahri, Madani (d. 125 AH)
[Jami’ Ma’mar bin Rashid: 155/11, and its chain is authentic]
11. Musa bin Talha bin Ubaidullah, Qurashi (d. 103 AH)
[Musannaf Ibn Abi Shaybah: 436/8, Al-Tabaqat al-Kubra by Ibn Sa'd: 124/5, and its chain is Hasan]
12. Nafi bin Jubayr bin Mut'im bin Adi, Qurashi, Nawfali (d. 99 AH)
[Musannaf Ibn Abi Shaybah: 430/8, Al-Tabaqat al-Kubra by Ibn Sa'd: 158/5, and its chain is Hasan]
13. Imam Shu’bah bin Hajjaj’s teacher Umar bin Abu Salama (?)
[Tazhib al-Athar by al-Tabari: 895, and its chain is authentic, the missing part]
14. Abu Khattab, Imam Qatada bin Di’ama bin Qatada, Sadusi, Basri (d. after 110 AH)
He stated:
"There is allowance for women to dye their hair black."
[Jami’ Ma’mar bin Rashid: 20182, and its chain is authentic]
15. Abdullah bin Awn narrated:
"They used to ask Muhammad bin Sirin about black dye, and he used to say: ‘I do not see anything wrong with it.’"
[Musannaf Ibn Abi Shaybah: 436/8, and its chain is authentic]
Some Contradictory Statements of Tabi'un:
The above statements are clear; however, contrary statements are as follows:
Imam Ata bin Abu Rabah (27-115 AH) was asked about using black dye and he replied:
"This is something new that people have introduced. I saw a group of the Companions of the Prophet (peace be upon him), and none of them used wasma (black dye). They would only dye with henna, katam, or yellow dye."
[Musannaf Ibn Abi Shaybah: 438/8, and its chain is authentic]
Imam Ata gave this statement according to his knowledge. However, we have established that a group of Companions did use black dye. Imam Ata may not have seen those who used it.
Imam Sa’id bin Jubayr (may Allah have mercy on him, d. 95 AH) was asked about black dye and he said:
"Allah bestows light on a person’s face, and then he extinguishes it with black dye."
[Musannaf Ibn Abi Shaybah: 439/8, and its chain is authentic]
Dye is applied to hair, not the face. Mixing henna with katam gives a yellowish color, which is also proven from the Sunnah. Can it be said that one has made their face yellow? The Companions who used black dye did not lose the light from their faces, so this statement is not worth considering.
Imam Mak-hul (may Allah have mercy on him, d. after 110 AH) considered black dye disliked.
[Musannaf Ibn Abi Shaybah: 438/8, and its chain is authentic]
By this, he meant it was undesirable (makruh tanzihi) or khilaf al-awla (not the best choice). This is what is intended by the prohibition mentioned in the Hadith. None of the Salaf considered black dye unlawful, prohibited, or forbidden.
Imams of Religion and Black Dye:
Imam Ishaq ibn Rahwayh (may Allah have mercy on him, d. 294 AH) was asked if a woman could use black dye, and he said:
"There is nothing wrong with that for her husband, for beautification."
[Al-Wuquf wa al-Tarajjul min al-Jami' li Masail al-Imam Ahmad by Abu Bakr al-Khallal: 142, and its chain is authentic]
Imam Malik (93-179 AH) stated about black dye:
"I have not heard anything definitive on this matter, but other dyes are preferable to me, and not dyeing at all is permissible as well. There is no restriction on people in this regard."
[Al-Muwatta by Imam Malik narrated by Yahya: 3497]
Weak Narrations About Black Dye
For the sake of benefit, here are some "weak" narrations regarding black dye:
Narration No. 1:
There is a narration attributed to Abdullah bin Abbas (may Allah be pleased with them) stating that the Prophet (peace be upon him) said:
"In the latter days, there will be people who will dye their hair black. On the Day of Resurrection, Allah will not look at them."
[Al-Mu'jam al-Awsat of Tabarani: 136/4, Hadith: 3803, Al-Wuquf wa al-Tarajjul min al-Jami' li Masail al-Imam Ahmad by Abu Bakr al-Khallal: 160]
Comment:
The chain of this narration is "weak" because:
The narrator Abdul Karim bin Abu al-Mukhariq is weak.
Hafiz Ibn Hajar said:
"He was weakened by the majority."
[Itthaf al-Maharah: 719/11]
Allama Aini al-Hanafi said:
"And the majority has weakened him."
[Al-Nihayah fi Sharh al-Hidayah: 582/11]
The narrator Abdul Wahhab bin Ata Khafaf is "mudallis" (a concealer of defects in the chain). No explicit hearing has been confirmed.
Imam Tabarani’s teacher Ali bin Said al-Razi is criticized and considered weak by Hafiz Haythami.
[Majma' al-Zawaid: 124/3, 357/9, 110/10]
Thus, Allama Haythami's statement that its chain is good in the same book is not correct.
Narration No. 2:
Anas (may Allah be pleased with him) narrated:
"One day we were with the Prophet (peace be upon him) when a group of Jews came. He saw their white beards and said: 'What is wrong with you that you do not dye them?' He was told that they disliked dyeing. The Prophet (peace be upon him) said: 'But you should change them and avoid black dye.'"
[Al-Mu'jam al-Awsat of Tabarani: 51/1, Hadith: 142]
Comment:
Its chain is "weak."
- The narrator Ibn Lahi’a is "weak" according to the majority, a "mudallis," and "mukhtalit" (someone with memory confusion).
- Hafiz al-Nawawi said:
"He is weak by consensus due to his confused memory."
[Khulasat al-Ahkam: 625/2]
- Hafiz al-Nawawi said:
- Hafiz Haythami said:
"Ibn Lahi’a was weakened by the majority."
[Majma' al-Zawaid: 375/10]- Hafiz al-Sakhawi wrote:
"He was weakened by the majority."
[Fath al-Mughith: 221] - Hafiz Ibn Nasai said:
"He was weakened by the majority."
[Al-Shadha al-Fayyah min Ulum Ibn al-Salah: 201/1] - Hafiz Ibn Hajar said:
"His narrations are weak."
[Taghliq al-Ta’liq: 239/3]
- Hafiz al-Sakhawi wrote:
Amr bin Abasa al-Sulami reported that he heard the Prophet (peace be upon him) saying:
"Whoever's hair turns grey in Islam—or he said: in the way of Allah—it will be a light for him on the Day of Resurrection, provided he does not dye it or pluck it. (The narrator, Abdul Jaleel bin Atiyah, said: I asked (my teacher) Shahr (bin Hawshab): ‘They (Muslims) used to dye them yellow and with henna?’ He said: ‘Yes, perhaps the Prophet (peace be upon him) meant black dye.’"
[Musnad al-Tayalisi: 1248, Musnad Abi Ya'la as in Jami’ al-Masanid wa al-Sunan by Ibn Kathir: 587/6, Hadith: 8352, Shu’ab al-Iman by Bayhaqi: 386/6, Hadith: 5972]
Comment:
Its chain is "weak" because:
- The narrator Abdul Jaleel bin Atiyah is "mudallis." No explicit hearing has been confirmed.
- Shahr bin Hawshab (authenticated, his narrations are Hasan) did not meet Amr bin Abasa.
- Imam Abu Hatim al-Razi and Imam Abu Zur’ah said this.
- [Kitab al-Maraseel by Ibn Abi Hatim: 89]
Narration No. 4:
Jabir bin Abdullah (may Allah be pleased with him) narrated that the Prophet (peace be upon him) said:
"Change your grey hair, but do not come near black dye, and do not resemble your enemies among the polytheists. The best dye for your grey hair is henna and katam."
[Al-Mu'jam al-Awsat of Tabarani: 227/5, Hadith: 5160]
Comment:
This chain is false. The narrator Salim bin Salim al-Balkhi is weak by consensus among the scholars of Hadith.
Narration No: 5
Narrated by Abu Darda (may Allah be pleased with him) that the Messenger of Allah (peace be upon him) said:"Whoever dyes with black, Allah will blacken his face on the Day of Resurrection."
[Musnad al-Shamiyeen by al-Tabarani: 652, Al-Kamil by Ibn Adi: 222/3, An-Nasikh wal-Mansukh by Ibn Shahin, p. 462, Hadith: 614, Al-Amali by Al-Shajari: 249/2-250]
Comment:
The chain of this narration is "weak." It includes Zuhair bin Muhammad al-Khorasani, who is considered "trustworthy" by the majority. However, narrations from the people of Sham (Syria) through him are "weak," as stated by:
Hafiz Ibn Hajar(may Allah have mercy on him):
"The narrations of the people of Sham from him are not correct."
[Taqrib al-Tahdhib: 2049]
This narration is from the people of Sham; thus, this is a specific criticism, and the narration is "weak."
Imam Abu Hatim al-Razi (195-277 AH) said about this Hadith:
"This is a fabricated Hadith."
[Ilal al-Hadith by Ibn Abi Hatim: 299/2]
Hafiz Ibn Hajar (may Allah have mercy on him) stated:
"Its chain is weak."
[Fath al-Bari: 355/10]
Narration No: 6
'Amir al-Sha'bi reported a narration from the Prophet (peace be upon him):"Indeed, Allah will not look at those who dye with black on the Day of Resurrection."
[Al-Tabaqat al-Kubra by Ibn Sa'd: 340/1]
Comment:
This narration is severely "weak" because:
- Amir al-Sha'bi (may Allah have mercy on him) was a Tabi'i (successor) and not a Companion. He narrated directly from the Prophet (peace be upon him), making this a "mursal" (disconnected) narration.
- The narrator Laith bin Abu Sulaym is "weak" and "confused" according to the majority of Hadith scholars. About him:
"He is weak according to the majority."
[Takhrij Ahadith al-Ihya: 170/2]
Hafiz al-Haythami (may Allah have mercy on him) said:
"Most scholars have deemed him weak."
[Majma' al-Zawaid: 1/90-91]
Hafiz Ibn Mulqin (may Allah have mercy on him) stated:
"He is weak according to the majority."
[Al-Badr al-Munir: 104/2]
Hafiz al-Busayri (may Allah have mercy on him) stated:
"He was considered weak by the majority."
[Zawaid Ibn Majah: 63/1, Hadith: 54]
- The narrator Abdul Rahman bin Muhammad al-Muharibi is "mudallis" (prone to concealment), and there is no explicit statement of hearing in the chain. Thus, this narration is "weak" for several reasons.
Narration No: 7
Narrated by Aisha (may Allah be pleased with her) that the Messenger of Allah (peace be upon him) said:"If any of you proposes marriage to a woman while dyeing his hair black, he should inform her and not deceive her."
[Al-Sunan al-Kubra by Al-Bayhaqi: 290/7]
Comment:
The chain of this narration is "weak" because its narrator Isa bin Maimun al-Madani is "weak." Regarding him:
Imam al-Bayhaqi(may Allah have mercy on him) himself stated:
"Isa bin Maimun al-Madani is a weak narrator."
Narration No: 8
Narrated by Amr bin al-As (may Allah be pleased with him) that the Messenger of Allah (peace be upon him) said:"Whoever dyes with black, Allah will not look at him on the Day of Resurrection."
[Musnad al-Shamiyeen by al-Tabarani: 306/2, Hadith: 1393, Tarikh Dimashq by Ibn Asakir: 114/34]
Comment:
The chain of this narration is "weak" because its narrator, Muthanna bin al-Sabbah, is considered "weak" and "confused" according to the majority of Hadith scholars. Regarding him:
Hafiz al-Iraqi (may Allah have mercy on him) stated:
"He is weak according to the majority."
[Fayd al-Qadir by al-Manawi: 69/1]
Allama Haythami (may Allah have mercy on him) declared him "abandoned" (matruk) and said:
"The majority of scholars consider him weak."
[Majma' al-Zawaid: 70/5]
Narration No: 9
Reported by Imam Hasan al-Basri (may Allah have mercy on him) that the Messenger of Allah (peace be upon him) said:"There will be people who will change their white hair with black dye. (He said once) They will dye the whiteness of their beard and head with black, and Allah will blacken their faces on the Day of Resurrection."
[Al-Wuquf wal-Tarajul min al-Jami' li Masail al-Imam Ahmad by Abu Bakr al-Khallal: 143]
Comment:
The chain of this narration is "weak" because:
- Imam Hasan al-Basri (may Allah have mercy on him) was a Tabi'i (successor) and narrated directly from the Prophet (peace be upon him). Thus, this narration is "mursal" (disconnected) and therefore "weak."
- Zuhair bin Muhammad's hearing from Hasan al-Basri needs to be established.
Narration No: 10
Narrated by Suhayb al-Rumi (may Allah be pleased with him) that the Messenger of Allah (peace be upon him) said:"The best dye you can use for this blackness (i.e., black dye) is that it makes you more desirable to your wives and more intimidating to your enemies."
[Sunan Ibn Majah: 3625]
Comment:
This narration is severely "weak." Its narrator Difa' bin Daghfal is considered "weak" by the majority of Hadith scholars.
Hafiz Ibn Hajar (may Allah have mercy on him) declared him "weak."
[Taqrib al-Tahdhib: 1827]
The second narrator Abdul Hamid bin Safi is "lenient in Hadith" (layyin al-hadith).
[Taqrib al-Tahdhib: 3765]
The third narrator Safi bin Suhayb is "unknown" (majhul al-hal).
[Taqrib al-Tahdhib: 2961]
There are also other flaws in this narration.
Narration No: 11
It is reported regarding Umar (may Allah be pleased with him):"A maid suggested that he dye his beard, but he replied: 'I do not wish to extinguish my light, as so-and-so has extinguished his light.'"
[Ma'rifat al-Sahabah by Abu Nu'aym al-Asbahani: 182]
Comment:
The chain of this narration is "weak" because it includes Baqiyyah bin al-Walid (reliable, Hasan in Hadith), who is known for "tadlis" (concealment). There is no explicit statement of hearing in this chain.
Regarding Baqiyyah bin al-Walid:
Hafiz Ibn Nasir al-Din al-Dimashqi (777-842 AH) said:
"The majority considered him reliable when he narrates from reliable narrators and explicitly states hearing."
[Tawdhih al-Mushtabah: 59/2]
Hafiz Dhahabi (may Allah have mercy on him) said:
"The majority considered him reliable in what he heard from reliable narrators."
[Al-Kashif: 106-107]
Hafiz Ibn Mulqin (723-804 AH) stated:
"But Baqiyyah was accused of Tadlis al-Taswiyah, so merely stating hearing from his teacher does not help."
[Al-Badr al-Munir: 509/4]
Narration No: 12
Abu Qabil, Hai bin Hani, a Tabi'i, reported:"Amr bin al-As entered upon Umar bin al-Khattab, having dyed his head and beard with black. Umar said: 'Who are you?' He replied: 'I am Amr bin al-As.' Umar said: 'I remember you as an old man, but today you look young. I command you to go and wash this off.'"
[Futuh Misr wal-Maghrib by Abu al-Qasim Abdul Rahman bin Abdullah bin Abd al-Hakam, p. 207]
Comment:
The chain of this narration is "weak." It includes Ibn Lahi'ah, who is considered "weak" and "mudallis" by the majority of Hadith scholars, as mentioned before.
Narration No: 13
Ka'b al-Ahbar, a Tabi'i, said:"Indeed, people will use black dye, and Allah will not look at them on the Day of Resurrection."
[Hilyat al-Awliya by Abu Nu'aym al-Asbahani 377/5]
Comment:
The chain of this narration is "weak" because:
- Aqil bin Mudrik al-Salmi is "unknown" (majhul al-hal). Except for Ibn Hibban (Al-Thiqat: 294/7), no one has authenticated him.
- Hafiz Ibn Hajar (may Allah have mercy on him) considered him "acceptable" (maqbul, meaning unknown unless corroborated).
- [Taqrib al-Tahdhib: 4663]
- Aqil bin Mudrik's teacher, Walid bin Amir al-Yazani, is also "unknown" (majhul al-hal). Again, only Ibn Hibban has authenticated him.
Additional Information
Imam Ja'far al-Sadiq (may Allah have mercy on him, d. 148 AH) reported:"Dyeing is a means of distressing the enemy and pleasing the wife."
[Shu'ab al-Iman by al-Bayhaqi: 400/8, Hadith: 5995]
Comment:
The chain of this narration is "weak" because the narrator Ali bin Muhammad bin Aqabah al-Shaybani has not been authenticated.
Dumrah bin Rabi'ah narrated:
"I heard Abdul Aziz bin Abi Rawad saying: 'Yellow dye is the dye of faith, red is the dye of Islam, and black is the dye of Satan.'"
[Tarikh Ibn Abi Khaythama: 383, and its chain is authentic]
Comment:
This is a rare statement with no precedent among the Salaf. It is not appropriate to label a practice done by a group of Companions and Tabi'un as a Satanic act. Thus, this statement is not worth considering.