Clothing

Anas said the clothing the Prophet (sallallahu alayhi wa sallam) liked best wear was a striped cloak.

Al-Mughirah ibn Shubah said the Prophet (sallallahu alayhi wa sallam) wore a Byzantine cloak with narrow sleeves.

Abu Burda said Aishah brought out to them a patched garment and a coarse lower garment and told them that God’s messenger’s spirit was taken when he was wearing those.

Aishah said the bedding on which God’s messenger slept consisted of leather stuffed with palm fibre.

She said the pillow on which God’s messenger reclined was of leather stuffed with palm fibre.

She told that while they were seated in their house in the noonday heat someone said to Abu Bakr, “Here is God’s messenger coming shading his head.”

Jabir told that God’s messenger said to him, “There should be bedding for a man, bedding for his wife, and a third for a guest, but a fourth is for the devil.”(It is explainedt that to have more than is necessary suggests fondness for worldly goods, or a desire to make some display. Such practices are blameworthy, and what is blameworthy is connected with the devil).

Abu Hurayrah reported God’s messenger as saying, “On the day of resurrection God will not look at him who trails his lower garment conceitedly.”

The Prophet (sallallahu alayhi wa sallam) said:, ‘If anyone trails his garment arrogantly, God will not look at him on the day of resurrection.’

He reported God’s messenger as saying, “While a man was trailing his lower garment he was swallowed up by the earth, and he will be tossed about in it till the day of resurrection.”

Abu Hurayrah reported God’s messenger as saying, “The part of the lower garment which goes below the ankles is in hell.”

Jabir said God’s messenger forbade that a man should eat with his left hand, or walk with one sandal, or wrap himself completely in a garment, or sit in a single garment with his hands round his knees and uncover his private parts.

Umar, Anas, Ibn Az-Zubayr and Abu Umama reported the Prophet (sallallahu alayhi wa sallam) as saying, *He who wears silk in this world will not wear it in the next.

Ibn Umar reported God’s messenger as saying, “Only he who has no portion in the next world wears silk in this world.”

Hudhayfah told that God’s messenger forbade them to eat or drink from a vessel of silver or gold, or to wear or sit upon silk and brocade.

Ali told that God’s messenger was presented with a striped robe containing silk and sent it to him, but when Ali wore it he saw he was looking angry. He then said, “I did not send it to you to wear, but only to cut it up into veils for the women.”

Umar said the Prophet (sallallahu alayhi wa sallam) forbade wearing silk except to this extent, which was indicated by God’s messenger raising his middle and forefinger and joining them. (Bukhari and Muslim.) A version by Muslim tells that in an address given by him at al-Jabiya (a town to the east of the Sea of Galilee, north of the Yarmuk battlefield. Umar went there before the fall of Jerusalem.) he said God’s messenger forbade wearing silk except to the extent of two, three, or four fingers.

This was God’s messenger’s mantle which was with Aishah, which I inherited when she died. The Prophet (sallallahu alayhi wa sallam) used to wear it, and we washed it for the sick and sought a cure by means of it. (The water in which it was washed would be given to the sick to drink, or the garment itself was placed on them, or given to them to touch or kiss, and so receive a blessing)

Anas told that God’s messenger gave licence to Az-Zubayr and Abd ar-Rahman ibn Auf to wear silk because of an itch which they had. (Bukhari and Muslim.) In a version by Muslim he said they complained of bugs and he gave them licence to wear silk shirts.

Abdallah ibn Amr b. al-‘As told that when God’s messenger saw him wearing two garments dyed with saffron he said, ‘These are the garments worn by infidels; do not wear them.’ A version says that when he suggested washing them he replied, ‘No, burn them.’’

Umm Salamah said the clothing God’s messenger liked best was a shirt.

Asma daughter of Yazid said the sleeve of God’s messenger’s shirt came to the wrist.

When God’s messenger put on a shirt he began with the right side.

Abu Said al-Khudri told that he heard God’s messenger say, “The way for a believer to wear a lower garment is to have it halfway down his legs, and he is guilty of no sin if it comes halfway between that and the ankles, but what comes lower than that is in hell (saying that three times). On the day of resurrection God will not look at him who trails his lower garment conceitedly.”

Salim quoted his father to the effect that the Prophet (sallallahu alayhi wa sallam) said, “If anyone trails arrogantly anything allowed to hang down in a lower garment, a shirt and a turban, God will not look at him on the day of resurrection.” Abu Dawud, Nasai and.

Abu Kabsha said the headgear worn by God’s messenger’s Companions was flat. (It is not clear whether the reference here is to headgear which was low and wide, or to wide sleeves. The former seems to be preferred. Cf. Mirqat, iv, 424.)

When God’s messenger mentioned the lower garment Umm Salamah asked what a woman should do and he said she should let it down a span. She replied that in that case she would not be completely covered, and he said she might let it down a cubit, but no more. Malik, Abu Dawud, Nasai and Ibn Majah transmitted it. In the version of Tirmidhi and Nasai on the authority of Ibn Umar she said their feet would then be uncovered, and he replied that they should let it down a cubit, but no more.

I came to the Prophet (sallallahu alayhi wa sallam) with a company of Muzaina who swore allegiance to him, and as his buttons were open I put my hand inside his shirt and felt the seal.

The Prophet (sallallahu alayhi wa sallam) said:, “Wear white clothes, for they are purer and better; and shroud your dead in them.”

Ibn Umar told that when God’s messenger put on a turban he let the end hang between his shoulders.

Abd ar-Rahman ibn Auf told that God’s messenger put a turban on him and let the ends hang in front of him and behind him.

The Prophet (sallallahu alayhi wa sallam) said:, “The difference between us and the polytheists is that we wear turbans over caps.”

The Prophet (sallallahu alayhi wa sallam) said:, “Gold and silk are permitted to the females among my people but prohibited to the males.” Tirmidhi and Nasai transmitted it, Tirmidhi saying this is a hasan sahih tradition.

Abu Said al-Khudri told that when God’s messenger put on a new garment he mentioned it by name, turban, shirt, or cloak, and would then say, “O God, praise be to Thee! As Thou hast clothed me with it, I ask Thee for its good and the good of that for which it was made, and I seek refuge in Thee from its evil and the evil of that for which it was made.”

Muadh ibn Anas reported God’s messenger as stating that if anyone eats food and then says, “Praise be to God who has fed me with this food and provided me with it through no might or power on my part,” he will be forgiven his former sins. Tirmidhi transmitted it, and Abu Dawud added that if anyone puts on a garment and says, “Praise be to God who has clothed me with this and provided me with it through no might or power on my part,” he will be forgiven his former and latter sins.

Aishah told that God’s messenger said to her, “If you wish to join me, Aishah, be satisfied with worldly things to the extent of a rider’s provision, avoid sitting with the rich, and do not consider a garment worn out till you patch it.” Tirmidhi transmitted it saying this is a gharib tradition which he knew only among the traditions of Salih ibn Hassan whose traditions are stated by Muhammad ibn Ismail (i.e. Bukhari) to be rejected.

Abu Umama lyas ibn Thalaba reported God’s messenger as saying, “Listen, listen! Wearing old clothes is a part of faith, wearing old clothes is a part of faith.”

Ibn Umar reported God’s messenger as saying, “He who wears grand clothes in this world will be made by God to wear humble clothes on the day of resurrection.”

He reported God’s messenger as saying, “He who copies any people is one of them.”

Suwaid ibn Wahb quoted a son of a Companion of God’s messenger who said his father reported God’s messenger as saying, “He who gives up wearing beautiful garments when he is able to do so (out of humility, as is stated in a version) will be clothed by God with the robe of honour, and he who marries for God’s sake will be crowned by God with the crown of the kingdom.” Abu Dawud transmitted it, and Tirmidhi transmitted the tradition about the clothing on Suwaid’s authority on the authority of Muadh ibn Anas.

‘ Amr ibn Shuaib, on his father’s authority, told that his grandfather reported God’s messenger as saying, ‘God likes the mark of His favour to be seen on his servant.’ (People whom God has prospered should wear clothes suitable for their station, for the poor may recognise them as people able to give charity. The learned should not conceal their learning, so that others may benefit from it)’

Jabir said God’s messenger came to pay them a visit, and seeing a dishevelled man whose hair was untidy he said, “Could this man not find something to make his hair lie down?” He saw a man wearing dirty clothes and said, “Could this man not find something to wash his garment with?” Ahmad and Nasai transmitted it.

I came to God’s messenger wearing a poor garment and he asked me whether I had any property. When I replied that I had, he asked me what kind it was, and I said, “Every kind; God has given me camels, cattle, sheep, horses and slaves.” He then said, “When God gives you property let the mark of His favour and honour to you be seen.” Ahmad and Nasai transmitted it. In Sharh as-sunna it has the wording in al-Masabih.

Abdallah ibn Amr told that when a man wearing two red garments passed the Prophet (sallallahu alayhi wa sallam) and gave him a greeting he did not respond to his greeting.

Imran ibn Husayn reported God’s Prophet as saying, “I do not ride on purple, or wear a garment dyed with saffron, or wear a shirt hemmed with silk.” He also said, “The perfume used by men should have an odour but no colour, and the perfume used by women should have a colour but no odour.”

sharpening the ends of the teeth, tattooing, plucking hairs, men sleeping together without an under garment, women sleeping together without an under garment, men putting silk at the bottom of their garments like Persians, or putting silk on their shoulders like Persians, plundering, riding on panther skins, wearing signet-rings, except in the case of one in authority.

Ali said God’s messenger forbade him to wear a gold ring, or a Qassi garment, or to use saddle-cloths. Tirmidhi, Abu Dawud, Nasai and Ibn Majah transmitted it. In a version by Abu Dawud he said he forbade purple saddle-cloths.

Muawjya reported God’s messenger as saying, “Do not ride on silk stuff or panther skins.” Abu Dawud and Nasai transmitted it.

Al-Bara ibn Azib told that the Prophet (sallallahu alayhi wa sallam) forbade red saddle-cloths. It is transmitted in Sharh as-sunna.

When I came to the Prophet (sallallahu alayhi wa sallam) he was wearing two green garments, his hair was turning grey, but the grey was dyed red.

Anas told that when the Prophet (sallallahu alayhi wa sallam) was ill he came out leaning on Usamah, wearing a striped garment with an end over his left shoulder, and led them in the prayer. It is transmitted in Sharh as-sunna.

Aishah said; The Prophet (sallallahu alayhi wa sallam) wore two coarse striped garments, and when he sat and sweated he felt them heavy. A certain Jew received a consignment of cloth from Syria, so I suggested he should send to him and buy two garments from him to be paid when circumstances were easier.

He did so, and when the man replied, “I know what you want; all you want is to go off with my property,” God’s messenger said, “He has lied; he knows I am one of the most pious of them and most accustomed to pay what is given on trust.” Tirmidhi and Nasai transmitted it.

God’s messenger saw me wearing a garment dyed with a reddish yellow dye and asked what this was, so as I recognised what he disliked I went away and burned it. He asked me what I had done with my garment, and when I told him I had burned it he said, “Why did you not give it to one of your family to wear, for there is no harm in it for women?”

Hilal ibn Amir quoted his father as saying he saw the Prophet (sallallahu alayhi wa sallam) in Mina on a she-mule giving an address, wearing a red cloak, with Ali in front of him repeating what he said. (This was because the crowd was too large for all to hear the Prophet (sallallahu alayhi wa sallam). ‘AIi was repeating his words for the benefit of those too far away to bear the address)’

Aishah said a black cloak was made for the Prophet (sallallahu alayhi wa sallam) and he put it on, but when he sweated in it and noticed the odour of the wool, he threw it away.

When I came to the Prophet (sallallahu alayhi wa sallam) he was sitting with his hands round his knees wearing a cloak the fringe of which was over his feet.

When the Prophet (sallallahu alayhi wa sallam) was brought some pieces of fine Egyptian linen he gave me one and said, “Divide it into two; cut one of the pieces into a shirt and give the other to your wife for a veil.” Then when he turned away he said, “And order your wife to wear a garment below it and not show her figure.”

Umm Salamah said the Prophet (sallallahu alayhi wa sallam) came to visit her when she was veiled and said, “Use one fold, not two.”

Part of my lower garment was hanging down when I passed by God’s messenger, so he said, “Raise your lower garment, Abdallah.” I did so and he told mo to raise it higher. I did so, and as I was still trying to find the best place one of the people asked where it should reach and he replied, “Halfway up the legs.”

He reported the Prophet (sallallahu alayhi wa sallam) as saying, “On the day of resurrection God will not look at him who trails his garment arrogantly.” Abu Bakr then said, “Messenger of God, my lower garment hangs down unless I keep paying attention to it,” to which God’s messenger replied, “You are not one of those who do it arrogantly.”

Ikrima told that when he saw Ibn Abbas putting on a lower garment, letting the hem in front fall on the top of his foot and raising it behind, he asked why he did it that way and he replied that that was how he had seen God’s messenger do it.

Ubada reported God’s messenger as saying, “Keep to turbans, for they are the mark of the angels, and let hang down behind your backs.” Baihaqi transmitted it in Shuab al-iman.

Aishah told that when Asma daughter of Abu Bakr came in to visit God’s messenger wearing thin clothes he turned away from her and said, “When a woman is old enough to menstruate, Asma, it is not right that any part of her should be seen but this and this,” pointing to his face and his hands.

Abu Matar told that Ali bought a garment for three dirhams, and when he put it on he said, “Praise be to God who has provided me with fine clothes with which to adorn myself among men and cover my nakedness.” He then said, “Thus did I hear God’s messenger say.”

Abu Umama told that Umar ibn al-Khattab put on a new garment and said, “Praise be to God who has clothed me with something with which to cover my nakedness and adorn myself in my lifetime.”

He then told that he had heard God’s messenger say that if anyone who puts on a new garment says, “Praise be to God who has clothed me with something with which to cover my nakedness and adorn myself in my lifetime,” then takes the old garment and gives it as sadaqa, he will be in God’s protection, guardianship and shelter both when alive and when dead.

‘Alqama ibn Abu ‘Alqama quoted his mother as saying that when Hafsah daughter of Abd ar-Rahman visited Aishah wearing a thin veil, Aishah tore it and put a thick veil on her.’’

I went in to visit Aishah, and she was wearing a Qitri (A coarse kind of material. The name is said to be connected with a place, but there is a difference of opinion as to whether it was in Egypt or in the neighbourhood of al-Bahrain) shift which had cost five dirhams.

She said, “Lift up your eyes to my slavegirl and look at her, for she is too proud to wear it in the house, yet I had a shift of this type in the time of God’s messenger, and there was not a woman in Medina who was being adorned who did not send to me to borrow it.”

Jabir told that one day God’s messenger put on a sleeved gown of brocade which had been presented to him, but quickly took it off and sent it to Umar, When remarks were made about the speed with which he had taken it off he replied, “Gabriel forbade it to me.”

Umar then came weeping and said, “Messenger of God, you disliked something and gave it to me. ‘Now what is the matter with me?’ He replied, ‘I did not give it to you to wear it, but I gave it to you simply that you might sell it.’ He then sold it for two thousand dirhams.”

Ibn Abbas said it was only a garment wholly made of silk which God’s messenger forbade, but there was no harm in the ornamented border and the warp.

Imran ibn Husayn came out to us wearing a robe of silk ware with ornamented borders and declared that God’s messenger had said, “If God shows favour to anyone, He likes the mark of His favour to be seen on His servant.”

Eat what you like and wear what you like as long as two things miss you: prodigality and pride.

Amr ibn Shuaib, on his father’s authority, told that his grandfather reported God’s messenger as saying, “Eat, drink, give sadaqa and wear clothes so long as neither prodigality nor pride is mixed up with it.” Ahmad, Nasai and.

Abud Darda reported God’s messenger as saying, “The best thing in which to visit God in your graves and in your mosques is white.”

says he put it on his right hand, then threw it away and took one of silver on which he engraved, “Muhammad God’s messenger,” saying, “No one must engrave anything in the manner of this signet-ring of mine.” When he wore it he put the stone next the palm of his hand.

Ali said God’s messenger forbade wearing Qassi material and anything dyed with saffron, using a gold ring, and reciting the Qur’an when making the bow.

Abdallah Ibn Abbas told that when God’s messenger saw a gold signet-ring on a man’s hand he pulled it off and threw it away saying, “One of you is making for a coal from hell and putting it on his hand.” After God’s messenger had departed someone said to the man, “Take your signet-ring and get some good from it,” but he replied, “No, I swear by God that I shall never take it when God’s messenger has thrown it away.”

When the Prophet (sallallahu alayhi wa sallam) wanted to write to the Persian Emperor, the Byzantine Emperor and the Negus he was told that they would not accept a letter without a seal; so God’s messenger fashioned a seal in the form of a silver ring on which he engraved “Muhammad God’s messenger.” Muslim transmitted it. A version by Bukhari says the engraving on the seal was in three lines, “Muhammad” being one, “messenger” another, and “of God” another.

He said the Prophet’s signet-ring was of silver as was also its stone.

He said God’s messenger wore on his right hand a silver signet-ring with an Abyssinian stone, and put its stone next the palm of his hand.

He said, pointing to the little finger of his left hand, “The Prophet’s signet-ring was on this.”

Ali, pointing to the middle finger and the one next it, said, “God’s messenger forbade me to wear a signet-ring on this finger of mine or on this.”

Abdallah ibn Jafar said the Prophet (sallallahu alayhi wa sallam) used to wear a signet-ring on his right hand.

Ibn Umar said the Prophet (sallallahu alayhi wa sallam) used to wear a signet-ring on his left hand.

Ali told that the Prophet (sallallahu alayhi wa sallam), taking some silk and putting it in his right hand, and taking some gold and putting it in his left hand, said, “These are prohibited to the male members of my people.” Ahmad, Abu Dawud and Nasai transmitted it.

Muawiyah said God’s messenger forbade riding on panther-skins and wearing gold, except in small pieces.

The Prophet (sallallahu alayhi wa sallam) said: to a man who was wearing a signet-ring of yellow copper, “How is it that I notice the odour of idols in you?” So he threw it away and came wearing an iron signet- ring, and when he said, “How is it that I see you wearing the adornment of the inhabitants of hell?”

he threw it away and asked God’s messenger what material he should use. He replied, “Silver, but do not let it weigh as much as a mithqal.” Tirmidhi, Abu Dawud and Nasai transmitted it.

Muhyi as-Sunna said there is a sound tradition on the authority of Sahl ibn Sad about the dower that the Prophet (sallallahu alayhi wa sallam) said to a man, “Seek something, even though it should be an iron signet-ring.”

yellow colouring, meaning khaluq, dyeing grey hair, trailing the lower garment, wearing a gold signet-ring, a woman decking herself before people who are not within the prohibited degrees, throwing dice, using invocations, except with the muawwidhat (The last two suras of the Qur’an are known as al muawwidhatan. Here the plural is used, and the suggestion is made that it may include certain supplications and prayers using names of God; or that suras cxii and cix may be added to the last two), wearing amulets, withdrawing the penis before the semen is discharged, and having intercourse with a woman who is suckling a child; but he did not declare them to be prohibited. Abu Dawud and Nasai transmitted it.

Ibn Az-Zubayr told that a woman client of theirs took Az-Zubayr’s daughter to Umar ibn al-Khattab wearing bells on her leg. Umar cut them off and said he had heard God’s messenger say, “There is a devil along with each bell.”

Bunana, female client of Abd ar-Rahman ibn Hayyan al-Ansari, told that when she was with Aishah a girl wearing tinkling little bells was brought in to her, whereupon she ordered that they were not to bring her in, where she was unless they cut off her little bells, for she had heard God’s messenger say, “The angels do not enter a house in which there is a bell.”

Abd ar-Rahman ibn Tarafa told that his grandfather ‘Arfaja ibn Asad who had had his nose cut off at the battle of al-Kulab (This was a battle about ten years before the Hijra in which the tribe of Tamim was engaged) got a silver nose, but it developed a stench, so the Prophet (sallallahu alayhi wa sallam) ordered him to get a gold nose. Tirmidhi, Abu Dawud and Nasai transmitted it.’

Abu Hurayrah reported God’s messenger as saying, “If anyone wants to put a ring of fire on one he loves let him put a gold ring on him; if anyone wants to put a necklace of fire on one he loves let him put a gold necklace on him; and if anyone wants to put a bracelet of fire on one he loves let him put a gold bracelet on him. Keep to silver and amuse yourselves with it.”

Asma daughter of Yazid reported God’s messenger as saying, “Any woman who wears a gold necklace will have a similar one of fire put on her neck on the day of resurrection, and any woman who puts a gold earring in her ear will have a similar one of fire put in her ear by God on the day of resurrection.” Abu Dawud and Nasai transmitted it.

A sister of Hudhayfah reported God’s messenger as saying, “You women have in silver something with which to adorn yourselves. I assure you that any woman of you who adorns herself with gold which she displays will be punished for it.” Abu Dawud and Nasai transmitted it.

Uqbah ibn Amir told that God’s messenger used to restrain people who adorned themselves and wore silk, saying, “If you want the adornment and silk of paradise, do not wear them in this world.”

Ibn Abbas told that God’s messenger got a signet-ring, but when he wore it he said, “This has distracted me from you; since today I have been giving a look at it and giving a look at you.” He then threw it away. Nasai transmitted it.

I dislike youths being dressed with any gold, for I have heard that God’s messenger forbade wearing a gold signet-ring; and I disapprove of it for men, both old and young. He transmitted it in al-Muwatta.

Ibn Umar told that he saw God’s messenger wearing sandals which had no hair on them.

Anas said the Prophet’s sandal had two thongs.

Jabir told that he heard the Prophet (sallallahu alayhi wa sallam) say on one of his expeditions, “Make a general practice of wearing sandals, for a man keeps riding as long as he wears sandals.” (The meaning is that wearing sandals makes movement easier and protects the feet lrom toughness or thorns on the road. So it is here compared with riding on an animal.)

Abu Hurayrah reported God’s messenger as saying, “When one of you puts on sandals he should put on the right one first and when he takes them off he should take off the left one first, so that the right one should be the first to be put on and the last to be taken off. ‘.’”

He reported God’s messenger as saying, “None of you should walk with one sandal, but should walk barefoot or wear a pair.”

Jabir reported God’s messenger as saying, “When the thong of a man’s sandal is cut off he should not walk with one sandal till he repairs his thong; he should not walk with one shoe, or eat with his left hand, or support himself when sitting with a single garment wrapped round his knees, or wrap himself up completely leaving no opening for the arms.”

Ibn Abbas said God’s messenger’s sandal had two thongs, their straps being doubled.

Jabir said God’s messenger forbade that a man should put on sandals while standing. Abu Dawad transmitted it, and.

Al-Qasim ibn Muhammad quoted Aishah as saying the Prophet (sallallahu alayhi wa sallam) often walked wearing one sandal. A version says she walked wearing one sandal.

Ibn Abbas said it is part of the sunna that when a man sits down he should take off his sandals and place them at his side.

Ibn Buraydah told on his father’s authority that the Negus presented the Prophet (sallallahu alayhi wa sallam) with two plain black shoes and he wore them.

Aishah said she used to comb God’s messenger’s head when she was menstruating.

circumcision, shaving with a razor, clipping the moustache, paring the nails, and plucking out hairs under the armpit.

Ibn Umar reported God’s messenger as saying, “Do the opposite of what the polytheists do; let the beard grow long and clip the moustache.” A version has, “Cut the moustache down and leave the beard.”

Anas said they were told not to let more than forty days elapse between the times they clipped the moustache, pared the nails, plucked out hairs under the armipits and shaved the pubes.

The Prophet (sallallahu alayhi wa sallam) said:, “Jews and Christians do not dye, so act differently from them.”

Jabir told that when Abu Quhafa (Abu Bakr’s father) was brought on the day of the Conquest of Mecca with his head and beard white like hyssop, the Prophet (sallallahu alayhi wa sallam) said, “Change this with something, but avoid black.”

Ibn Abbas said the Prophet (sallallahu alayhi wa sallam) liked to do the same as the People of the Book in matters about which he had received no command. The People of the Book used to let their hair hang down and the polytheists used to part their hair, so the Prophet (sallallahu alayhi wa sallam) let his forelock hang down, but afterwards he parted it.

Nafi quoted Ibn Umar as saying he had heard the Prophet (sallallahu alayhi wa sallam) forbidding qaza. Nafi was asked what qaza was and replied that it was having part of a boy’s head shaved arid leaving part unshaven. (Bukhari and Muslim.) Some made the explanation a part of the tradition.

Ibn Umar told that when the Prophet (sallallahu alayhi wa sallam) saw a boy with part of his head shaved and part left unshaven he forbade them to do that, saying, “Shave it al or leave it all.”

Ibn Abbas said the Prophet (sallallahu alayhi wa sallam) cursed the mukhannaths among men and the women who imitated men, saying, “Put them out of your houses.”

He reported the Prophet (sallallahu alayhi wa sallam) as saying, “God has cursed men who imitate women and women who imitate men.”

The Prophet (sallallahu alayhi wa sallam) said:, “God has cursed the woman who adds some false hair and the woman who asks for it, the woman who tattoos and the woman who asks for it.”

God has cursed the women who tattoo and the women who have themselves tattooed, the women who pluck hairs from their faces and who make spaces between their teeth for beauty, changing what God has created.

When a woman came and told him she had heard he had cursed such and such he asked why he should not curse those whom God’s messenger had cursed and those who were mentioned in God’s Book.

She told him she had read it from cover to cover and had not found in it what he had been saying, to which he replied that if she had read it she would have found it, and asked her whether she had not read, “What the apostle has brought you accept, and what he has forbidden you refrain from.” (Qur’an, 59, 7). On her replying that she had, he said he had forbidden what he had been talking about.

Abu Hurayrah told that God’s messenger said, “The influence of the evil eye is true,” and forbade tattooing. (It would seem from this tradition that tattooing was used as a protection agains; the evil eye.)

Ibn Umar said he had seen God’s messenger with matted hair.

Anas said the Prophet (sallallahu alayhi wa sallam) forbade men to use saffron. (Mirqat, iv, 461, says this applies to their clothing and their bodies, as it is a female custom but does not prohibit a small use of it.)

Aishah said she used to perfume the Prophet (sallallahu alayhi wa sallam) with the sweetest perfume she could find till she saw the perfume shining on his head and beard.

Nafi said that when Ibn Umar perfumed himself he used aloes-wood mixed with no other perfume, and also used camphor which he mixed in with the aloes-wood. Then he said that God’s messenger had perfumed himself thus.

Ibn Abbas said the Prophet (sallallahu alayhi wa sallam) used to clip or take something off his moustache, and Abraham the friend of the Compassionate One used to do it.

Zayd ibn Arqam reported God’s messenger as saying, “He who does not take something off his moustache is not one of us.”

Amr ibn Shuaib; on his father’s authority, said his grandfather told that the Prophet (sallallahu alayhi wa sallam) used to take something off the side and the bottom of his beard.

Yala ibn Murra told that when the Prophet (sallallahu alayhi wa sallam) saw some khaluq (A liquid, yellow perfume mainly composed of saffron) on him he asked whether he had a wife, and when he replied that he had not he said, “Wash it, then wash it, then wash it, and do not use it again.”

Abu Musa reported God’s messenger as saying, “God does not accept the prayer of a man who has any khaluq on his body.”

I came to my family after a journey with my hands chapped and they perfumed me with saffron. In the morning I went to the Prophet (sallallahu alayhi wa sallam) and gave him a greeting, but instead of responding to it he said, “Go away and wash this off yourself.” Abu Dawud transimitted it.

Abu Hurayrah reported God’s messenger as saying, “The perfume for men is that whose odour is apparent but whose colour is hidden, and the perfume for women is that whose colour is apparent but whose odour is hidden. Tirmidhi and Nasai transmitted it.”

Anas said God’s messenger had sukka (A perfume made from ramik, a black substance mixed with musk. After an elaborate process of pounding and moistening it was left for a year before being used. Its perfume is said to have improved with age. Cf. Mirqat, iv, 463 f.) with which he perfumed himself.

He said God’s messenger often greased his head and combed his beard, and he often wore a head veil as though his garment (the explanation which seems to be preferred is that the word “garment” here refers to the cloth like a veil which was used to protect the turban from the grease.) were that of an olive-oil seller. It is transmitted in Sharh as sunna.

God’s messenger came to us once in Mecca and he had four plaits of hair.

Aishah said that when she parted God’s messenger’s hair she made a parting from the crown of his head and let his forelock hang between his eyes.

Abdallah ibn Mughaffal said God’s messenger forbade combing the hair except every second day.

Abdallah ibn Buraydah told that a man asked Fadalah ibn Ubayd why it was he saw him dishevelled and he replied that God’s messenger had forbidden them to indulge much in luxury. He asked why it was he saw him unshod and he replied that God’s messenger used to command them to go barefoot at times.

Abu Hurayrah reported God’s messenger as saying, “He who has hair should honour it.” Abu Dawud trrnsmitted it.

Abu Dharr reported God’s messenger as saying, “The best things with which grey hairs are changed are henna and katam (leaves of the salam tree (mimosa flava). This dye applied with henna to the hair is said to preserve its original colour. Katam is also said to lighten the colour of the hair). Tirmidhi, Abu Dawud and Nasai transmitted it.”

The Prophet (sallallahu alayhi wa sallam) said:, “At the end of time there will be people who will use this black dye like the crops of doves who will not experience the fragrance of paradise.” Abu Dawud and Nasai transmitted it.

Ibn Umar said the Prophet (sallallahu alayhi wa sallam) used to wear tanned leather sandals and dye his beard yellow with wars (a plant of yellow colour in the Yemen, like sesame) and saffron. And Ibn Umar used to do that. Nasai transmitted it.

Ibn Abbas told that when a man who had dyed himself with henna passed the Prophet (sallallahu alayhi wa sallam) he said, “How fine this is! ‘ When another who had dyed himself with henna and katam passed by he said, ‘This is better than that.’ Then when another who had dyed himself with yellow dye passed by he said, ‘This is better than all that.’’”

Abu Hurayrah reported God’s messenger as saying, “Change grey hairs and do not copy the Jews.”

Amr ibn Shuaib, on his father’s authority, told that his grandfather reported God’s messenger as saying. “Do not pluck out grey hairs, for they are the Muslim’s light. If anyone grows a grey hair in Islam God will record on his behalf a good deed for it, will blot out a sin for it, and raise him a degree for it.”

Kab ibn Murra reported God’s messenger as saying, “If anyone grows a grey hair in Islam it will be a light for him on the day of resurrection.” Tirmidhi and Nasai transmitted it.

God’s messenger and I used to wash from one vessel; and he had hair which did not reach the shoulder but which came lower than the ear.

Ibn al-Hanzaliya, one of the Prophet’s Companions, reported the Prophet (sallallahu alayhi wa sallam) as saying, “Khuraim al-Asadi would be a fine man were it not for the length of his hair which reaches the shoulders and the way he lets his lower garment hang down.” When Khuraim heard that he took a knife and cut his hair in line with his ears, and he raised his lower garment halfway up his legs.

Anas said he had a hanging lock of hair and his mother told him not to cut it, for God’s messenger used to stretch it out and hold it.

The Prophet (sallallahu alayhi wa sallam) waited three days before visiting the family of Jafar (Jafar ibn Abu Talib was killed at Muta in the year 7 A.H). He said, “Do not weep for my brother after today,” and then said, “Call my brother’s children to me.” When we had been brought like a number of chickens he said, “Call me a barber,” and then ordered him to shave our heads. Abu Dawud and Nasai transmitted it.

Umm Atiya al-Ansariya told that the Prophet (sallallahu alayhi wa sallam) said to a woman who used to perform circumcision (on girls) in Medina, “Do not cut severely, as that is better for a woman and more desirable to a husband.”

Karima daughter of Hammam told that a woman asked Aishah about dyeing with henna and she replied, “There is no harm, but I do not like it. My beloved disliked its odour.” Abu Dawud and Nasai transmitted it.

Aishah told that when Hind daughter of Utba said, “Prophet of God, accept my allegiance,” he replied, “Not till you make a difference to the palms of your hands; for they look like the paws of a beast of prey.” (A strong way of saying that a woman’s hands with no henna on them are ugly)

She told that a woman made a sign from behind a curtain to indicate that she had a letter for God’s messenger. The Prophet (sallallahu alayhi wa sallam) closed his hand saying, “I do not know whether this is a man’s or a woman’s hand,” and when she declared that it was a woman’s he said, “If you were a woman you would make a difference to your nails,” meaning with henna.

Ibn Abbas said the woman who supplies false hair and the one who asks for it, the woman who pulls out hair for other people and the woman who depilates herself, the woman who tattoos and the one who has it done when there was no disease to justify it were cursed.

Abu Hurayrah said God’s messenger cursed the man who dressed like a woman and the woman who dressed like a man.

Ibn Abu Mulaika told that when someone remarked to Aishah that a woman was wearing sandals (in refrence to men’s footwear) she replied that God’s messenger cursed mannish women.

Thauban told that when God’s messenger went on a journey the last member of his family he saw was Fatima and the first he visited on his return was Fatima. Once when he returned from an expedition she had hung up a hair-cloth, or a curtain, at her door and adorned al-Hasan and al-Husain with silver bracelets, so when he arrived he did not enter.

Thinking that he had been prevented from entering by what he had seen she tore down the curtain, unfastened the bracelets from the boys and cut them off them. They went weeping to God’s messenger, and when he had taken them from them he said, “Take this to so and so’s family, Thauban. These are my family and I dislike their enjoying their good things in the present life.

Buy Fatima a necklace of ‘asb (the meaning is not clear. It is suggested that it means the tendons of the joints of animals cut into beads, or the teeth or bones of the hippopotamus), Thauban, and two ivory (Or, ‘tortoise-shell’ (‘aj) bracelets.’’”

The Prophet (sallallahu alayhi wa sallam) said:, “Apply antimony, for it clears the sight and makes the hair grow.” And he asserted that the Prophet (sallallahu alayhi wa sallam) had a collyrium-case from which he applied collyrium every night in each eye three times.

He said the Prophet (sallallahu alayhi wa sallam) used to apply antimony three times in each eye before going to sleep, and reported him as saying, “The best medicines you apply are those sipped at the corners of the mouth, those snuffed up the nose, cupping, purgatives; the best thing you apply to your eyes is antimony, for it clears the sight and makes the hair grow; and the best days for cupping are the seventeenth, nineteenth and twenty-first.”

When God’s messenger was taken up to visit heaven every company of angels he passed said, “Keep up the practice of cupping.”

Aishah said the Prophet (sallallahu alayhi wa sallam) forbade men and women from entering baths, but afterwards permitted men to enter them wearing lower garments.

“Perhaps you come from the region whose women enter the baths.” They replied that that was so, and then she told them she had heard God’s messenger say, “A woman does not remoye her clothes elsewhere than in her husband’s house without tearing down the veil between her and her Lord.” A version has, “elsewhere than in her house without tearing down her veil between her and God who is great and glorious.”

Abdallah ibn Amr reported God’s messenger as saving, “The land of the foreigners will be conquered for you, and you will find in it houses called baths. Men must not enter them without lower garments. Keep women away from them, except those who are ill or in childbed.”

The Prophet (sallallahu alayhi wa sallam) said:, “He who believes in God and the last day must not enter a bath without a lower garment; he who believes in God and the last day must not bring his spouse into a bath; and he who believes in God and the last day must not sit at a cloth where wine is being circulated.”

Thabit told that when Anas was asked whether the Prophet (sallallahu alayhi wa sallam) dyed his hair he replied, “If I had wanted to count the hoary hairs which were on his head I could have done so,” adding that he did not dye his hair. In a version he added that Abu Bakr dyed his hair with henna and katam, and Umar dyed it with henna alone.

Ibn Umar used to make his beard yellow with a yellow dye so that his clothes were full of it. He was asked why he used the yellow dye and replied, “I saw God’s messenger using it as a dye, and he liked nothing better than it. He used to dye all his clothes with it, even his turban.” Abu Dawud and Nasai transmitted it.

I went to visit Umm Salamah and she brought out for us some hairs of the Prophet (sallallahu alayhi wa sallam) which had been dyed.

Abu Hurayrah told that a mukhannath who had dyed his hands and feet with henna was brought to God’s messenger who asked, “What is the matter with this man?” On being told that he affected women’s get-up he ordered him to be banished to an-Naqi. The people suggested that they should kill him, but he said, “I have been prohibited from killing people who pray.”

When God’s messenger conquered Mecca the people of Mecca began to bring their boys and he would invoke a blessing on them and rub their heads. I was brought, but as I had been perfumed with a mixture of saffron he did not touch me because of the perfume.

Abu Qatadah told that he said to God’s messenger, “I have locks coming down to the shoulders, so should I comb it?” He replied, “Yes, and show honour to it.” Abu Qatadah often greased it twice a day because God’s messenger said, “Yes, and show honour to it.”

We went in to visit Anas ibn Malik, and my sister al-Mughira told me that at that time I was a youth with two plaits of hair (The text mentions qarnan or qussatan. The former would mean two side plaits and the latter two plaits over the forehead. The alternative is given evidently because the transmitter is not sure which was the correct word), and he wiped my head, invoked a blessing on me and said, “Shave these two, or clip them, for this is the style of the Jews.”

Ali said God’s messenger forbade that a woman should shave her head.

Ata ibn Yasar told that when God’s messenger was in the mosque a man whose head and beard were dishevelled entered, and God’s messenger pointed his hand at him as though he were ordering him to arrange his hair and his beard. When he had done so and returned, God’s messenger said, “Is this not better than that one of you should come with his head dishevelled, as though he were a devil?”

“God is good and likes what is fragrant (Tayyib is ‘good’ and tib is ‘perfume’, or ‘fragrance.’); clean and likes cleanliness; generous and likes generosity; munificent and likes munificence; so cleanse (I think he said, your courtyards), and do not imitate the Jews.”

I mentioned that to Muhajir ibn Mismar and he said he had been told by Amir ibn Sad, on his father’s authority, that the Prophet (sallallahu alayhi wa sallam) had said something similar, but he said, “Cleanse your courtyards.”

Abraham, the friend of the Compassionate One, was the first man to entertain a guest, the first man to be circumcised, the first man to clip his moustache, and he first man to notice grey hairs, so he said, “What is this, my Lord?” The Lord who is blessed and exalted replied, “Dignity, Abraham.” He said, “My Lord, give me more dignity.”

The Prophet (sallallahu alayhi wa sallam) said:, “The angels do not enter a house which contains a dog or pictures.”

Ibn Abbas told on Maimuna’s authority that one morning God’s messenger was silent with grief, and said, “Gabriel promised to meet me last night, but he did not do so. I swear by God that he has never broken his promise before.” He then thought of a puppy which he had seen under a (Fustat Mirqat, iv, 484 considers that here it means a couch) tent of his, and when he had given orders and had it put out he took some water in his hand and sprinkled the place where it had been.

In the evening Gabriel met him and he said, “You promised to meet me yesterday,” to which he replied, “Yes, but we do not enter a house which contains a dog or a picture.” So next morning God’s messenger ordered that dogs should be killed, even to the extent of ordering that dogs which guarded small gardens should be killed, but leaving out of account those which guarded large gardens.

Aishah told that the Prophet (sallallahu alayhi wa sallam) never left in his house anything containing figures of a cross without destroying it.

She told that she bought a cushion on which were pictures, and when God’s messenger saw it he stopped at the door and did not enter. Seeing the signs of disapproval in his face she said, “Messenger of God, I repent towards God and His messenger. What have I done wrong?”

He asked, “What is the meaning of this cushion?” and when she replied that she had bought it for him to sit and recline on he said, “The people who make these pictures will be punished on the day of resurrection and be told to bring to life what they have created,” adding, “The angels do not enter a house which contains a picture.”

She told that she had screened a store-room of hers with a curtain on which there were figures and the Prophet (sallallahu alayhi wa sallam) tore it down; so she made two cushions out of it and had them in the house for sitting on.

The Prophet (sallallahu alayhi wa sallam) went out on an expedition and I got a carpet which I hung as a screen at the door, but when he came and saw the carpet he pulled it and tore it down, saying, “God has not commanded us to clothe stones and clay.”

She reported the Prophet (sallallahu alayhi wa sallam) as saying, “Those who will receive the severest punishment on the day of resurrection will be they who imitate what God has created.”

Abu Hurayrah told of hearing God’s messenger state that God most high says, “Who is more in the wrong than he who sets about creating things like what I have created? Well, let such people create an atom, let them create a grain, or a grain of barley.”

Abdallah ibn Masud told that he heard God’s messenger say, “Those who will receive the severest punishment from God will be the people who make representations of things.” (Al-musawwiruna. There is a difference of opinion as to whether this refers to those who make snch representations as idols to be worshipped, or whether the reference is to representations of living creatures in general.)

If you must do it, make pictures of trees and of things which do not possess a soul.

He told that he heard God’s messenger say, “If anyone pretends to have had a dream which he did not see he will be given the task of joining two barley-seeds, but will be unable to do so; if anyone listens to other people’s talk when they do not want him to hear, or try to avoid him, lead will be poured into his ears on the day of resurrection; and he who makes a representation of anything will be punished and given the task of breathing into it, but will be unable to do so.”

The Prophet (sallallahu alayhi wa sallam) said:, “He who plays backgammon is as though he had dipped his hand in a pig’s flesh and blood.”

Abu Hurayrah said God’s messenger told that Gabriel came to him and said, “I came to you last night and was prevented from entering simply by the fact that there were images at the door, for there was a figured curtain with images on it and there was a dog in the house. So order that the head of the image which is at the door of the house be cut off so that it may become like the form of a tree; order that the curtain be cut up and made into two cushions spread out on which people may tread; and order that the dog be put out.” God’s messenger then did so.

everyone who is proud and obstreperous, everyone who invokes another god along with God, and those who make representations of things.

Ibn Abbas reported God’s messenger as saying, “God most high has made wine, maisir and the kuba unlawfuland he said, ‘Every intoxicant is unlawful.’ The kuba is said to be the drum. Baihaqi transmitted it in Shuab al-iman.”

Ibn Umar said the Prophet (sallallahu alayhi wa sallam) prohibited wine, maisir, the kuba,/i>, and ghubaira which is an intoxicating drink made by Abyssinians from millet. It is called sukruka.

Abu Musa al-Ashari reported God’s messenger as saying, “He who plays backgammon has disobeyed God and His messenger.”

Abu Hurayrah told that God’s messenger saw a man following a pigeon and said, “A devil is following a she-devil.” Ahmad, Abu Dawud, Ibn Majah and Baihaqi, in Shuab al-iman, transmitted it.