كِتَابُ اللِّبَاسِClothing

¹ The statement: "The most beloved garment to the Prophet (ﷺ) to wear was the hibarah": Al-Jazari said: This indicates the desirability of wearing the hibarah and the permissibility of wearing striped garments. Mirak said: This is agreed upon. As stated in Al-Marqat. An-Nawawi said the same.

¹ The statement: "The soul of the Messenger of Allah (ﷺ) was taken in these two": An-Nawawi said: Such Hadiths demonstrate the asceticism of the Prophet (ﷺ) in this world and his disregard for its pleasures and comforts. The Muslim community must follow his example and emulate his conduct in all his ways. As stated in Al-Marqat.

² The statement: "With sleeves level with the tips of his fingers": It is said in Radd al-Muhtar: Know that clothing includes what is obligatory, which covers the private parts and protects from heat and cold. The preferable type is cotton, linen, or wool, in accordance with the Sunnah, with the hem reaching mid-calf and the sleeve to the fingertips, and the opening about a handspan wide. In Marqat as-Su‘ud: The Hadith about the wrist is specific to the shirt he wore during travel. In residence, he wore a cotton shirt with sleeves to the fingers, as narrated by Al-Bayhaqi in Shu‘ab al-Iman. It is also narrated from Ali that he extended the sleeve of the shirt until it reached the fingers, then cut off the excess.

³ The statement: "The caps of the companions of the Messenger of Allah (ﷺ) were flat": "Caps" (kimam) is the plural of "kimmah," like "qibab" for "qibbah," meaning a rounded cap, so named because it covers the head. "Flat" (butha) means they were spread out and close to their heads, not raised. At-Tayyibi said: This indicates that an upright cap is far from the Sunnah. Ibn ‘Asakir narrated with a weak chain from Ibn Abbas that he (ﷺ) wore caps with earflaps during war. "Flat" in this context means they were wide and spacious, as the term is used for expansive land (butha’). The intent is that they were not narrow, conical, or Indian-style but were about a handspan wide. As cited from Al-Marqat. It is said in Al-‘Alamgiriyyah: There is no harm in wearing caps, and it is established that he (ﷺ) wore them. As stated in Al-Wajiz by Al-Kurdari.

¹ The statement: "When he wore a turban, he let its end hang between his shoulders": It is said in Al-‘Alamgiriyyah: It is recommended to let the end of the turban hang between the shoulders to the middle of the back. As stated in Al-Kanz. They differed on the length of the turban’s end: some specified a handspan, others said to the middle of the back, and others said to the sitting position. As stated in Adh-Dhakhirah and other Hanafi books.

² The statement: "His buttons were undone": Mawlana Muhammad Yahya, the deceased, wrote from the explanation of his teacher that the Prophet (ﷺ) unbuttoning his shirt was incidental at that time and not a general practice of his. As stated in Bazl al-Majhud.

¹ The statement: "Wore a Roman cloak": The cloak (jubbah) is a garment with cotton between two layers, unless it is made of wool, in which case it may be a single layer without stuffing. Among the benefits of this Hadith is the permissibility of wearing wool. Malik disliked wearing it for those who could afford other materials, due to its association with ostentatious asceticism, as concealing one’s deeds is preferable. Ibn Battal said: Humility is not limited to wearing wool but includes cotton and other less expensive materials. I say: Al-Bayhaqi narrated from Abu Hurairah and Zaid ibn Thabit that he (ﷺ) forbade two types of ostentation: extremely thin or thick clothing, soft or coarse, long or short, but rather moderation and balance. This is the preferred view among the Naqshbandi scholars. Most Sufi groups preferred wearing wool because they did not wear it for personal desires, its softness, or appearance, but for covering the private parts and protection from heat and cold, so they sufficed with coarse hair or thick wool. Abu Hurairah and Fudalah ibn ‘Ubaid described the People of the Suffah as wearing wool, such that some would sweat and smell of sheep when wet by rain. As-Suyuti narrated in Ad-Durr from Ibn Abbas that Adam and Eve were the first to wear wool when they were sent down from Paradise to Earth. As cited from Al-Marqat. It is said in Radd al-Muhtar: The preferable clothing is cotton, linen, or wool.

² The statement: "With narrow sleeves": It is said in At-Ta‘liq al-Mumajjad: This indicates wearing tight clothing, and it is recommended in battle due to readiness and following the Prophet (ﷺ) in his attire during travel. There is no harm in it during residence. As stated in Tansiq an-Nizam.

³ The statement: "A bed for his wife": An-Nawawi said: There is no harm in having separate beds for the husband and wife, as each may need one during illness or similar circumstances. Some used this to argue that a man is not obliged to sleep with his wife and may have a separate bed. This inference is weak because the Hadith refers to times of need, such as illness, as mentioned. Sleeping with the wife, while not obligatory, is preferable based on other evidence, as is clear from the Prophet’s (ﷺ) consistent practice, even with his night prayers. He would sleep with her, and when he intended to pray, he would rise and leave her, thus fulfilling both his worship and her recommended right to companionship, especially if she desired it. Sleeping with her does not necessitate intimacy.

¹ The statement: "The pillow of the Messenger of Allah (ﷺ), etc.": An-Nawawi said: This indicates the permissibility of using a bed and pillow, sleeping on them, and benefiting from them. I say: It is more likely recommended due to his (ﷺ) consistent practice, as it enhances rest, which is intended for sleep to gain energy for worship. As stated in Al-Marqat.

² The statement: "Covering his face": Covering the face (taqannu‘) means covering the head and most of the face with a cloak or similar. As stated in Umdat al-Qari. It is said in Ash‘at al-Lam‘at: They differed on covering the face. Some considered it disliked, others permitted it for men when needed, and the majority held it permissible absolutely, citing the action of the Prophet (ﷺ) and his noble companions, may Allah be pleased with them all.

³ The statement: "Whoever drags his garment out of pride, etc.": It is said in Al-‘Alamgiriyyah: Dragging the lower garment or shirt is an innovation. The lower garment should be above the ankles to mid-calf for men. For women, they let their garments hang lower than men’s to cover the tops of their feet. Dragging a man’s garment below the ankles, if not out of pride, is disliked in a minor sense. As stated in Al-Ghara’ib. It is said in Bazl al-Majhud: Scholars said the recommended length for the lower garment or cloak is to mid-calf, permissible without dislike up to the ankles, and anything below is prohibited. If done out of pride, it is strictly forbidden; otherwise, it is disliked in a minor sense. It is said in Radd al-Muhtar: It is disliked for men to wear trousers that fall over the tops of the feet (Atabiyyah).

¹ The statement: "And order your wife to wear a garment underneath it so it does not reveal her form": It is said in Nafa‘ al-Mufti was-Sa’il: Question: Is it permissible for a woman to wear thin, transparent clothing? It is not permissible, as it does not fulfill the purpose of covering the private parts. As stated in As-Siraj al-Munir.

¹ The statement: except for the space of two, three, or four fingers: It is said in Al-Marqah: This narration permits the use of silk markings on clothing if they do not exceed four fingers, and this is the opinion of the majority. Qadi Khan narrated from Bishr, from Abu Yusuf, from Abu Hanifah: There is no harm in silk markings on clothing if they are four fingers or less, and no disagreement is reported on this.

² The statement: and its two openings hemmed with brocade: It is said in Al-Hidayah: It is not permissible for men to wear silk, but it is permissible for women, except that a small amount is excused, which is the measure of three or four fingers, such as markings and hemming with silk.

³ The statement: but as for silk markings or the warp of a garment, there is no harm in it: It is said in Al-Hidayah: There is no harm in wearing a garment whose warp is silk and whose weft is not silk, such as cotton or khazz, in war or otherwise, because the Companions (may Allah be pleased with them) used to wear khazz, and khazz is woven with silk warp. This is because a garment becomes a garment through weaving, and weaving is done with the weft, so it is the weft that is considered, not the warp.

¹ The statement: and plucking: It is said in Al-Alamkiriyya: Plucking gray hair is disliked for adornment, not for intimidating the enemy, as narrated from the Imam. So it is in Jawahir Al-Akhlati.

² The statement: a man embracing another man without a barrier, etc.: It is said in Al-Hidayah: It is disliked for a man to kiss another man’s mouth, hand, or any part of him, or to embrace him. Al-Tahawi mentioned that this is the opinion of Abu Hanifah and Muhammad. Abu Yusuf said: There is no harm in kissing or embracing, based on the report that the Prophet (ﷺ) embraced Jafar when he arrived from Abyssinia and kissed him between his eyes. They (Abu Hanifah and Muhammad) rely on the report that the Prophet (ﷺ) prohibited embracing and kissing. What Abu Yusuf narrated is understood to be before the prohibition. They said: The disagreement is regarding embracing in a single waistcloth, but if one is wearing a shirt or cloak, there is no harm in it by consensus, and this is the correct view. It is said in Ghayat Al-Bayan: Similarly, kissing, if it is not with lust but with kindness, is permissible.

³ The statement: a man placing silk at the bottom of his clothes: That is, at its hem or edges, silk: meaning an amount exceeding four fingers, as its permissibility has been mentioned. This is qualified by his saying: like the non-Arabs, meaning like their clothes with excessive borders, which they did on the outer layer of their clothes for pride and boasting. Al-Muzhir said: This means wearing silk is forbidden for men, whether under or over the clothes, and the ignorant non-Arabs used to wear a short silk garment under their clothes to soften their bodies. So it is in Al-Marqah.

⁴ The statement: or placing silk on his shoulders: That is, a silk marking exceeding four fingers. So it is in Al-Marqah.

⁵ The statement: riding on leopard skins: It is said in Al-Alamkiriyya: There is no harm in using the skins of leopards and other predators if they are tanned, to make a prayer mat or saddle cover. So it is in Al-Multaqat. The phrase “no harm” is used for something better left undone, because riding on leopard skins is a practice of the non-Arabs and involves adornment and pride, which is the reason for the prohibition. This is not as Al-Taibi Al-Shafi’i said, that the prohibition is due to the impurity of the hair on it, as it is not purified by tanning. We say: This is invalid because every hide that is tanned is purified, except human, pig, and dog skin according to one opinion. Moreover, the hair of a dead animal is pure by default according to us. Taken from Al-Marqah.

⁶ The statement: and wearing a ring except for one in authority: It is said in Ad-Durr Al-Mukhtar: Abandoning wearing a ring is better for other than a ruler, judge, or one in need of it, such as an administrator. It is said in Radd Al-Muhtar: This indicates that wearing a ring is a Sunnah for those who need it, as in Al-Ikhtiyar. Al-Qahistani said: In Al-Kirmani, Al-Halwani prohibited some of his students from it and said: Wear a ring when you become a judge. In Al-Bustan, some of the Tabi’un said: Only three wear a ring: a ruler, a scribe, or a fool. This suggests it is disliked for those without need, but the author’s statement “better” in Al-Hidayah and others indicates permissibility. In Ad-Durar, it is expressed as “more appropriate,” and in Al-Islah as “preferred,” so the prohibition is for dislike. In At-Tatarkhaniyya, from Al-Bustan: Some disliked wearing a ring except for one in authority, but most scholars permitted it. Yunus ibn Abi Ishaq said: I saw Qays ibn Abi Hazim, Abdul Rahman ibn Al-Aswad, Al-Sha’bi, and others wearing rings on their left hands without authority. Since a ruler wears it for adornment and sealing, and others need adornment and sealing similarly, it is permissible for them, and this is our position. This supports permissibility, as is the view of the majority, and does not contradict that abandoning it is better for those without need. Understand this. It implies it is not disliked for adornment and sealing, but for adornment alone, it has been mentioned. Reflect on this.

¹ The statement: The Messenger of Allah (ﷺ) prohibited us from drinking or eating from gold or silver vessels: It is said in Ad-Durr Al-Mukhtar: Eating, drinking, anointing, or perfuming from gold or silver vessels is disliked for men and women due to the general wording of the Hadith. Similarly, eating with gold or silver spoons, applying kohl with them, or using them for similar purposes like a kohl stick, mirror, pen, inkpot, or the like is disliked if used directly for their customary purpose. Otherwise, there is no dislike, such as transferring food from a gold vessel to another place or pouring water or oil into the hand rather than directly on the head, then using it, there is no harm in it. [Mujtaba and others] This is clarified in Ad-Durar, so memorize it.

² The statement: wearing silk or brocade or sitting on them: In Fatawa Qadi Khan: Abu Hanifah said: There is no harm in spreading silk or brocade, sleeping on them, or using them for cushions, armrests, carpets, or curtains if they do not have images. Abu Yusuf and Muhammad said: All of this is disliked. The summary is that the prohibition in the Hadith is understood as forbiddance by them, but by him as dislike, as indicated by “no harm,” for the cautious one avoids what is permissible fearing it may be harmful, which is the meaning of the well-known Hadith: Leave what causes you doubt for what does not. Abu Hanifah did not have definitive evidence that the prohibition was for forbiddance, and the texts on prohibiting wearing silk do not include sitting, as sitting on something is not called wearing it, so he ruled it as disliked, and this is due to his caution in fatwa. His practice of piety is well-known and mentioned in his virtues, which are countless. So it is in Al-Marqah. It is said in Ad-Durr Al-Mukhtar: It is permissible according to him to use silk as a pillow, spread it, or sleep on it, but they (Abu Yusuf and Muhammad), Al-Shafi’i, and Malik said: It is forbidden, and this is the correct view, as in Al-Mawahib. I say: Memorize this, but it is contrary to the well-known view. It is said in Radd Al-Muhtar: It is permissible according to him because it is narrated that the Prophet (ﷺ) sat on a silk armrest, and there was a silk armrest on Ibn Abbas’s (may Allah be pleased with them) carpet. It is narrated that Anas attended a wedding and sat on a silk cushion. Sitting on silk is considered insignificant, not veneration, so it is like sitting on a carpet with images. [Minh from As-Siraj]

¹ The statement: so do not wear them: In Fatawa Qadi Khan: It is disliked for a man to wear garments dyed with saffron, safflower, or wars. So it is in Al-Marqah. It is said in Ad-Durr Al-Mukhtar: It is disliked to wear saffron-dyed or red or yellow zaffran-dyed garments for men, implying it is not disliked for women.

¹ The statement: and I saw him in a red suit: Al-Qadi said: This is evidence for what Al-Shafi’i and others held, that wearing a red garment, if it is not silk, is not disliked. I say: According to the Hanafis, if it is not silk or saffron-dyed, it is permissible to wear it. So it is in Bazl Al-Majhud. It is said in Al-Marqah: Regarding what is mentioned in his (ﷺ) characteristics, that he wore a red suit, Ibn Hajar said: The Hadith is authentic, and our Imam Al-Shafi’i used it as evidence for the permissibility of wearing red, even if it is crimson. It is said in Ad-Durr Al-Mukhtar and Radd Al-Muhtar: It is disliked to wear saffron-dyed or red or yellow zaffran-dyed garments for men, implying it is not disliked for women. In Al-Mujtaba, Al-Qahistani, and Sharh An-Naqaya by Abu Al-Makarim: There is no harm in wearing a red garment. This is narrated from the Imam, as in Al-Multaqat. This implies the dislike is tanzihi (discouraged), as the phrase “no harm” is often used for what is better left undone. [Minh] However, in At-Tuhfa, it is stated as forbidden, implying the dislike is tahrimi (prohibited), which is the interpretation when unqualified. So said the author. In Muntakhab Al-Fatawa: The author of Ar-Rawda said: It is permissible for men and women to wear red or green garments without dislike. These narrations, along with what is mentioned in Al-Mujtaba, Al-Qahistani, and the explanations of Abu Al-Makarim, contradict the claim of tahrimi dislike unless reconciled with dyeing with impure substances or the like. I say: Al-Shar’ Nabllali has a treatise called Tuhfat Al-Akmal wa Al-Himam Al-Masdar li Bayan Jawaz Libs Al-Ahmar. He mentioned many narrations, including those mentioned, and said: We found no definitive text proving prohibition, and we found the prohibition of wearing it due to reasons related to the wearer, such as resembling women, non-Arabs, or pride. When the reason ceases, the dislike is removed with pure intention to display Allah’s blessing. The dislike due to dyeing with impure substances is removed by washing. We found the text of the Great Imam on permissibility and definitive evidence for allowance, which is the general command to take adornment, and we found its basis in the two Sahihs, which negates prohibition and dislike, and even establishes desirability by following the Prophet (ﷺ). Those seeking more should refer to it. I say: However, most books, such as As-Siraj, Al-Muhit, Al-Ikhtiyar, Al-Multaqa, Az-Zakhira, and others, hold it as disliked, and Al-Allama Qasim issued a fatwa accordingly. In Al-Hawi Az-Zahidi: It is not disliked for headwear by consensus, and the treatise mentions eight opinions, including that it is desirable.

¹ The statement: and he was wearing two green garments: It is said in Radd Al-Muhtar: Wearing green is a Sunnah, as in Ash-Shar’a.

² The statement: Wear white garments, etc.: It is said in Radd Al-Muhtar: White is recommended.

¹ The statement: Simplicity is from faith: The Hadith means that humility in clothing and avoiding excessive adornment is among the qualities of the people of faith, and faith motivates it. So it is in Al-Marqah. It is said in Radd Al-Muhtar: Know that some clothing is disliked, which is wearing for pride.

² The statement: Allah loves to see the trace of His blessing on His servant: It is said in Radd Al-Muhtar: Know that some clothing is recommended, which is that which exceeds for the purpose of adornment and displaying Allah’s blessing. He (ﷺ) said: Allah loves to see the trace of His blessing on His servant. Permissible is the beautiful garment for adornment during Eids, Fridays, and gatherings of people, not at all times, because that is arrogance and pride, and it may provoke the needy, so avoiding it is better. In Al-Hindiyya, from As-Sirajiyya: Wearing beautiful clothes is permissible if one does not become arrogant, meaning he remains as he was before wearing them. It is said in Al-Marqah: If you say: Did he not encourage simplicity? I say: He encouraged it so that one does not abandon it when needed and does not burden himself with extravagant clothes, as is observed in people’s habits, even among scholars and Sufis. But for one who makes it a habit and custom despite having the ability for new and clean clothes, no, because that is meanness and baseness.

¹ The statement: let the trace of Allah’s blessing and honor be seen on you: In Sharh As-Sunnah: This refers to improving clothes by cleaning and renewing them when possible, without exaggerating in softness and fineness or imitating the non-Arabs’ style of clothing. So it is in Al-Marqah.

² The statement: Could this man not find something to wash his clothes with? Al-Taibi said: He disapproved of his shabbiness because it leads to humiliation, but as for his saying: Simplicity is from faith, it affirms humility for the believer, as it is said: The believer is humble, not humiliated, and he has honor without arrogance. From this is the Hadith of Abu Bakr: You are not one who does it out of pride. I say: The correct view is that simplicity, which is contentment with modest clothing, does not contradict the cleanliness that is part of the religion, nor does it necessitate humiliation for those with certainty. So it is in Al-Marqah.

² The statement: Eat what you wish and wear what you wish, etc.: Similar to this, it is said in Al-Alamkiriyya: The summary is that if someone does this out of pride, it is disliked, but if done out of need or necessity, it is not disliked. So it is in Al-Kafi.

¹ The statement: Whoever wears a garment of fame: That is, a garment of arrogance, boasting, or pride, or what ascetics wear to show off their asceticism, or what a leader wears to signify leadership, like a green garment, or what pseudo-scholars wear to resemble scholars while being among the foolish. So it is in Al-Marqah. It is said in Radd Al-Muhtar: The best is what is between precious and lowly, as the best matters are the middle ones, due to the prohibition of the two extremes, which are extreme preciousness or lowliness.

¹ The statement: The Prophet (ﷺ) took a gold ring: That is, initially before gold was prohibited for men. Imam Muhammad said in his Muwatta: A man should not wear a ring of gold, iron, or brass; he should only wear a silver ring. For women, there is no harm in wearing a gold ring. Al-Nawawi said: There is consensus on the permissibility of a gold ring for women and its prohibition for men. So it is in Al-Marqah.

² The statement: and wore it on his right hand: Wearing a ring on the right and left is established from him (ﷺ), and the disagreement is about preference. Al-Allama Al-Ayni said in Umdat Al-Qari: Our Shaykh said in Sharh Tirmidhi: The Hadiths recommend wearing a ring on the right, which is the stronger view among the Shafi’is, that wearing it on the right is better than the left. Malik recommended wearing it on the left and disliked it on the right. As for the Hanafi position, Al-Faqih Abu Al-Laith in Sharh Al-Jami As-Saghir equated the right and left. It is said in Ad-Durr Al-Mukhtar and Radd Al-Muhtar: He places it facing the palm of his left hand. It is said: The right, except that it is a sign of the Rafida, so one must avoid it. [Qahistani and others] Qahistani’s statement from Al-Muhit: It is permissible to place it on the right, except it is a sign of the Rafida. Similarly in Az-Zakhira, reflect. I say: Perhaps it was so and has passed, so consider: meaning it was their sign in the past, then ceased in these times, so it is not prohibited in any case. In Ghayat Al-Bayan: Al-Faqih Abu Al-Laith in Sharh Al-Jami As-Saghir equated the right and left, which is correct, as the narrations from the Messenger of Allah (ﷺ) differ on this. The claim of some that wearing it on the right is a sign of the rebels is baseless, as authentic narrations from the Messenger of Allah (ﷺ) negate that.

³ The statement: Then he took a silver ring: It is said in Ad-Durr Al-Mukhtar: He should only wear a silver ring, as it suffices.

⁴ The statement: and said: Let no one engrave the engraving of this ring of mine: It is said in Ad-Durr Al-Mukhtar: He engraves his name or the name of Allah, not images of a human or bird, nor Muhammad, Messenger of Allah.

⁵ The statement: When he wore it, he placed its stone facing the palm of his hand: It is said in Al-Hidayah: He places the stone toward the inside of his palm, unlike women, as it is adornment for them.

¹ The statement: and reciting the Qur’an in bowing: In Al-Bahr: Reciting the Qur’an in bowing and prostration is prohibitively disliked. So it is said in Al-Urf Ash-Shadhi.

² The statement: I dislike that boys wear anything of gold, etc.: It is said in Ad-Durr Al-Mukhtar: It is disliked to dress a boy in gold or silk, as what is forbidden to wear or drink is forbidden to dress or give to drink.

¹ The statement: yellow dye: meaning khaluq. It is said in Al-Marqah: His prohibition is specific to men.

² The statement: dyeing gray hair: Imam Muhammad said in his Muwatta: We see no harm in dyeing with wasma, henna, or yellow dye, and if he leaves it white, there is no harm, and all of it is good.

³ The statement: displaying adornment: That is, a woman showing her adornment and beauty to men. And his saying: in an inappropriate place, means other than her husband or mahram. So it is in Al-Marqah.

⁴ The statement: playing with dice: The prohibition is against playing backgammon, which is forbidden, as he (ﷺ) and the Companions disliked it. In its meaning is playing chess, which is disliked by us and permissible for the Shafi’is with their valid conditions. So it is said in Al-Marqah and in Ad-Durr Al-Mukhtar.

⁵ The statement: charms except with the Mu’awwidhat: Muhammad said in his Muwatta: We adopt this; there is no harm in charms with what is in the Qur’an or remembrance of Allah, but what is unknown in speech should not be used for charms.

⁶ The statement: tying amulets: Plural of tamima, meaning charms containing pre-Islamic incantations with names of devils or incomprehensible words. It is said: Amulets are beads the Arabs in Jahiliyya used to hang on their children, believing they ward off the evil eye. Islam invalidated this, as nothing benefits or repels except Allah. So it is said in Al-Marqah. It is said in Ad-Durr Al-Mukhtar, in Al-Mujtaba: The disliked amulet is that which is not in Arabic.

⁷ The statement: coitus interruptus in an inappropriate place: Meaning: in an inappropriate place, with other than slave women, as the place for coitus interruptus is with slave women, not free women, and with a free woman, it depends on her lack of permission. It is said: It alludes to anal intercourse, meaning pouring in a place not permissible, as the place for semen is a woman’s private part. So it is in Al-Marqah.

¹ The statement: except in small pieces: Meaning broken into small pieces, like studs on weapons, silver rings, and markings on clothes, as some of our scholars explained. So it is in Al-Marqah.

² The statement: so the Prophet (ﷺ) ordered him to take a nose of gold: For this, it is said in Ad-Durr Al-Mukhtar: He may take a nose of it, as silver becomes foul.

¹ The statement: wearing an iron ring, etc.: He should only wear a silver ring, as it suffices. It is forbidden with other than silver, like stone, gold, iron, brass, lead, glass, or others. In Al-Jawhara: Wearing a ring of iron, yellow dye, copper, lead, or glass is disliked for men and women. Taken from Ad-Durr Al-Mukhtar and Radd Al-Muhtar.

² The statement: and do not make it a full mithqal: Meaning, do not exceed a mithqal. So it is said in Ad-Durr Al-Mukhtar. It is said in Radd Al-Muhtar: It is said: It should not reach a mithqal. [Zakhira] I say: This is supported by the text of the Hadith: and do not make it a full mithqal.

¹ The statement: Then he discarded it: Otherwise, it would appear that after prohibiting a gold ring, he (ﷺ) wore a silver ring for adornment without engraving, and people followed him to adhere to the Sunnah. Seeing the pride it caused, he discarded it, and people discarded it. When he needed to wear a ring for sealing, he wore it and said to the people: We took a ring and engraved it for a purpose, so let no one engrave our name on it, but engrave his own name if needed. This clarifies the position of those among our Imams and others who said wearing a ring is disliked for other than rulers. Ahmad, Abu Dawud, and Nasai narrated from Abu Rihana: He prohibited wearing a ring except for one in authority. So it is in Al-Marqah. It is said in Ad-Durr Al-Mukhtar: Abandoning wearing a ring is better for other than a ruler, judge, or one in need, like an administrator.

¹ The statement: with an Abyssinian stone: The band of the ring is what matters, as the ring’s structure depends on it, and the stone is not considered, so it may be stone or otherwise. So it is in As-Siraj Al-Wahhaj, as said in Al-Alamkiriyya. It is said in Ad-Durr Al-Mukhtar: The consideration is for the silver band, not the stone, so it may be stone, agate, ruby, or others.

² The statement: The Prophet’s (ﷺ) ring was on this, etc.: In Al-Fatawa: He should wear the ring on his left little finger, not other fingers or the right hand, as wearing it on the right is a sign of Rafida. However, permissibility is established for both right and left, as evidenced by narrations. So it is in Az-Zakhira, as said in Al-Alamkiriyya. It is said in Al-Marqah: Al-Nawawi said: It is tanzihi disliked for a man to wear a ring on the middle finger or the one next to it, but a woman may wear it on any finger.

³ The statement: With every bell is a devil: The apparent wording is general, including large and small bells, whether made of copper, iron, gold, or silver. The summary is that any adornment with a sound is in the ruling of a bell and is not permissible for women or to dress young girls with it. So it is in Bazl Al-Majhud.

¹ The statement: "The angels do not enter a house in which there is a bell": Our master Muhammad Yahya, the deceased, wrote from the explanation of his teacher regarding the statement: "a house in which there is a bell," that it is necessary to know that this disapproval applies to what is intentionally placed as such. As for what is not placed for sound or ringing, it is not prohibited, even if it occasionally produces sound, as observed with women’s jewelry when they wear a lot of it. Thus, it is stated in Bazl al-Majhood.

¹ The statement: "wearing sandals that had no hair": Abu Umar said: I do not know of any disagreement regarding the permissibility of wearing smooth sandals outside of graveyards, but there is disagreement about wearing them in graveyards. This is stated in Umdat al-Qari. Ali al-Qari said: It appears that walking on graves is prohibited with or without sandals. However, it is possible that walking on graves was prohibited due to the instruction to remove sandals, as the place requires humility and respect, preventing arrogance or pride. This was addressed by prescribing the opposite, the stricter command, which does not negate the permissibility of wearing them to avoid hardship due to necessity. In Al-Alamgiriyyah, it is stated: Making sandals from wood is an innovation.

¹ The statement: "The Messenger of Allah (ﷺ) forbade a man from eating with his left hand, etc.": An-Nawawi said: The Hadiths contain three rulings. First, it is recommended to begin with the right hand in all matters of honor, adornment, cleanliness, and the like, such as putting on shoes, socks, sandals, trousers, sleeves, shaving the head, combing, trimming the mustache, plucking armpit hair, using the siwak, applying kohl, trimming nails, performing ablution, bathing, tayammum, entering the mosque, exiting the toilet, giving charity, and other good forms of giving and taking good things. Second, it is recommended to begin with the left in the opposite of the above, such as removing shoes, socks, sandals, trousers, sleeves, exiting the mosque, entering the toilet, cleaning oneself, handling stones for cleaning, touching the private parts, blowing the nose, or dealing with impure things. Third, it is disliked to walk with one shoe, sock, or sandal unless there is an excuse, as these Hadiths indicate. Scholars said the reason is that it is disfiguring, undignified, and causes imbalance in walking, which may lead to stumbling. These three etiquettes are unanimously recommended but not obligatory. As for wrapping oneself completely (ash-shimal as-samma’), Al-Asma‘i said it means covering the entire body with a garment without leaving an opening for the hand, as most linguists say. Ibn Qutaybah said it is called samma’ (solid) because it seals all openings like a solid rock with no cracks. Abu ‘Ubaid said jurists describe it as wrapping in a single garment, then lifting it from one side and placing it on one shoulder. Scholars said: According to the linguists’ interpretation, this wrapping is disliked to avoid difficulty in repelling vermin or other needs, which could cause harm. According to the jurists’ interpretation, it is forbidden.

² The statement: "prohibited" etc.: Al-Muzhir said: This applies to cases where standing to put them on causes difficulty, such as with boots or sandals that require tightening their straps. Thus, it is stated in Al-Mirqat.

² The statement: "And forbidden for its males": Meaning the males of my nation, including boys, but since they are not accountable, the prohibition applies to those who dress them. The term “gold” refers to its ornaments, otherwise vessels of gold and silver are forbidden for both males and females, and silver ornaments are specific to women except for what is permitted for men, like rings. As stated in Al-Marqat.

³ The statement: "The Messenger of Allah (ﷺ) wore a brocade cloak": It is said in Al-Marqat: His wearing it was permissible at that time.

⁴ The statement: "It must be known, etc.": Know that Shafi‘i and his followers held that wearing silk is permissible for men if they have itching due to its coolness, and similarly for lice or similar conditions. Malik said it is not permissible. Abu Hanifa said wearing silk, meaning a garment whose warp and weft are silk, is forbidden for men in all circumstances due to the Hadith: "And forbidden for its males." Abu Yusuf and Muhammad said it is not disliked in war but disliked otherwise, based on what Ash-Sha‘bi narrated: that he (ﷺ) permitted silk and brocade in war. Al-‘Ayni said: This is not established from Ash-Sha‘bi, but Ibn ‘Adi narrated in Al-Kamil from Isa ibn Ibrahim ibn Tahman Al-Hashimi from Musa ibn Habib from Al-Hakam ibn ‘Umair, a companion of the Prophet (ﷺ), who said: The Messenger of Allah (ﷺ) permitted silk in battle. Abdul-Haqq weakened it due to Isa, saying he is considered weak and abandoned. Ibn Al-Qattan said he is not reliable. Musa ibn Habib is also weak. Thus, most scholars follow Abu Hanifa’s view. If the narration is authentic, it refers to mixed fabrics, and the Hadith about itching is analogous to treating with urine. As cited from An-Nawawi, Al-‘Alamgiriyyah, Al-Hidayah, Al-Binayah, and Al-‘Arf ash-Shadhi.

³ The statement: "places them by his side": That is, by the left side to honor the right, and he does not place his foot toward the Qiblah out of respect, nor behind him for fear of theft. Thus, it is stated in Al-Mirqat.

¹ The statement: "The Negus sent to the Prophet a pair of black boots" etc.: It is stated in Al-Alamgiriyyah: Abu al-Qasim al-Saffar said: The red boot is the boot of Pharaoh, the white boot is the boot of Haman, and the black boot is the boot of scholars. I met twenty great jurists of Balkh, and none of them wore a white or red boot, nor did I hear of anyone keeping them. It is narrated that he (ﷺ) kept a black boot that was gifted to him, and he wore it. Thus, it is stated in Al-Qunya.