Sunan An Nasa I Vol 6 English PDF

English Translation of
* 1.
Sunan An-Nasa I
Volume 6
Compiled by:
Imiim Hiifiz AbQAbdur Rahmiin
Ahmad bin Shu'aib bin 'Ali
An-Nasii'i
AhSdith edited & referenced by:
Hiifiz Abu Tiihir Zubair 'Ali Za'i
Translated by:
Niisiruddin al-Khattiib (Canada)

Edited by:
Hudii Khattiib (Canada)

Final review by:
AbQ Khaliyl (USA)
DARUSSALAM
. .
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O Maktaba Dar-us-Salam, 2007

King Fahd National Library Catalog-in-Publication Data
An-Nasai, Ahmad bin 'Ali

4n-Nasai IAhrnad bin 'Ali -An-Nasai-Riyadh-2007
491p, 14x21 cm
ISBN: 978-9960-58-760-8 (set)
978-9960-58-766-0 (V0I.- 6)
l-Al-Hadith- Six books 2- Hadith
3-Title
1428/7415
237.3 dc
Legal Deposit no.142814679
ISEN: 978-9960-58-760-6 (set)
978-9960.58-766-0 (V0l.- 6)
Contents
47 The Book Of Faith And Its Signs

Chapter 1.
Chapter 2.
Chapter 3.
Chapter 4.
Chapter 5.
Chapter 6.
Chapter 7.
Chapter 8.
Chapter 9.
Chapter 10.
Chapter 11.
Chapter 12.
Chapter 13.
Chapter 14.
Chapter 15.
Chapter 16.
Chapter 17.
Chapter 18.
Chapter 19.
Chapter 20.
Chapter 21.
Chapter 22.
Chapter 23.
Chapter 24.
Chapter 25.
Chapter 26.
Chapter 27.
Chapter 28.
Chapter 29.
Chapter 30.
Chapter 31.
Chapter 32.
Mentioning The Best Of Deeds ........................................

15
The Taste Of Faith ...........................................................
16
.......................... 17
The Sweetness Of Faith ........................
.
The Sweetness Of Islam.....................................................17
18
Islam's Description .......................................................
Description Of Faith And Islam .......................... ......... .
20
InterpretingThe Saying Of All511. The Mighty And Sublime: "The
Bedouins Say: We Believe. Say: YouBelieve Not. But You Only Say:
'We Have Surrendered (In Islam)"' .........................................22
24
Description Of The Believer...........................................
Description Of The Muslim.............................................. 24
A Man Being Good In His Islam ....................................... 25
Whose Islam Is Most Virtuous? ..........................
.............. 26
Which (Quality) Of Islam Is Best? .....................
.
.............. 26
On How Many (Pillars) Is Islam Built? ...................
.
.
......... 27
Pledging To Follow Islam ................................................. 27
For What Are The People To Be Fought ............................ 28
Mentioning The Branches Of Faith .....................................29
Variation In People's Level Of Faith ...................................30
.
.
......................................31
Increasing Faith ...................
The Sign Of Faith ........................................................... 34
The Sign Of A Hypocrite ................................................. 36
Praying QiyBlrz In Ramadin .............................. .............. 38
Spending Lailat Al-Qadr 111 Prayer ..................
......... 39
Zakalz .......................................................................... 39
Jilzdd ...............................................................................
40
Paying The i(lzunzus .......................................................
41
Attending Funerals ......................................................... 42
Modesty (-41-Hay;') .....................................................
42
Religion 1s Easy .............................................................. 43
Most Beloved Part Of Religion To Allih .............................. 44
Fleeing With The Religion From Tribulations ...................... 44
The Parable Of The Hypocrite .......................................... 45
The Parable Of The Believer And The Hypocrite Who Read
The Qr~r';n ................................................................. 45
.
.
.
Contents
u#l
Chapter 33. The Sign Of The Believer .................................................. 46
Chapter 1.
Chapter 2.
Chapter 3.
Chapter 4.
Chapter 5 .
Chapter 6.
Chapter 7.
Chapter 8.
Chapter 9.
Chapter 10.
Chapter 11.
Chapter 12.
Chapter 13.
Chapter 14.
Chapter 15.
Chapter 16.
Chapter 17.
Chapter 18.
Chapter 19.
Chapter 20 .
Chapter 21.
Chapter 22.
Chapter 23.
Chapter 24.
Chapter 25.
Chapter 26.
Chapter 27.
Chapter 28.
Chapter 29.
Chapter 30.
Chapter 31.
Chapter 32.
Chapter 33.
Chapter 34.
Chapter 35.
Chapter 36.
Chapter 37.
48.The Book Of Adornment. From As-Sunan48

The Fihnh .......................................................................
48
Trimming The Mustache................................................. 50
........
Concession For Shaving The Head .......................
.
.
51
Prohibition Of A Woman Shaving Her Head ........................ 52
Prohibition Of AI-Qam' (Shaving Part Of The Head And
Leaving Part) ...................................................................
52
............................. 53
Cutting The (Hair) ......................
Combing The Hair Every Other Day .......................
.
......... 55
Starting On The Right When Combing One's Hair ................ 56
Letting The Hair Grow ................................ .. .................. 57
Braids .............................................................................
58
Letting The Hair Grow Long .............................................. 59
Tying Up The Beard ......................................................... 60
61
Prohibition Of Plucking Gray Hairs ..................................
Permission To Dye The Hair .............................................. 61
......... 63
Prohibition Of Dyeing Hair Black ........................ .
.
.
Dyeing Hair With Henna And Katnm.................. .
.
........... 64
67
Dyeing The Hair With Yellow Dye....................................
Women Dyeing .............................................................. 69
Disliking The Smell Of Henna .......................
.
.
.......... 70
Plucking Hairs .................................................................. 70
Extending Hair With Cloth ................................................ 72
...... 73
Woman Who Affixes Hair Extensions .................... .
.
Woman Who Has Hair Extensions Affixed ........................... 73
Al-Mz~tanamm@l.rit
(The Women That Have Their Eyebrows
Pluclced)......................................................................... 75
Women Who Have Tattoos Done. And Mention Of The Differences
Reported From 'Abdull& Bin Murrah And As&-%a'% About This.. 76
Women Who Have Their Teeth Separated ........................... 79
Prohibition On Filing (The Teeth) ...................................... 80
Kohl ....................................................................... 81
Ad-Dahn (Oil..................................................................
)
81
Saffron ........................................................................... 82
Amber ....................................................................... 82
The Difference Between Perfumes For Men And Perfumes
For Women .................................................................. 83
The Best Type Of Perfume ................................................84
Saffron And aalirq ........................................ .................. 84
I(inds Of Perfume That Are Disliked (Malcriih) For Women ... 87
Women Performing Ghtrsl To Remove Perfume .................... 87
Prohibition Of Women Attendimg The Prayer If They Have
Contents
Chapter 38.
Chapter 39.
Chapter 40.
Chapter 41.
Chapter 42.
Chapter 43.
Chapter 43.
Chapter 44.
Chapter 45.
Chapter 46.
Chapter 47.
Chapter 48.
Chapter 49.
Chapter 50.
Chapter 51.
Chapter 52.
Chapter 53.
Chapter 54.
&@l
Pelfumed Themselves With Incense..................................... 88

Incense ......................................................................... 91
Dislike For Woinen To Show Their Jeweliy And Gold ........... 91
Prohibition Of Gold For Men ........................ .
.
................ 95
If A Man's Nose Has Been Cut Off. Can He Wear A Nose
.
.
................ ..........................102
Made Of Gold? .................
Concession For Gold Rings For Men ...................................103
Gold Rings ...................................................................... 104
The Differences Reported From Yd3ya Bin Abi Ka&?r About
.
.
....................................................111
That .....................
The Haditlz Of 'Ab?dah...................................................... 111
The Haditlz Of AhO Hurairah And The Differences Reported
From Qatidah .................................... .. .........................112
The Amount Of Silver That May Be Included In A R i g ........ 116
Description Of The Ring Of The Prophet g ........................ 116
Where The Ring Should Be Worn On The Hand. Mentioning
The Hadie Of 'Ali And 'Ahdullih Bin Ja'far ........................ 119
Wearing An Iron Rmg With Silver Twisted Around It ............ 120
Wearing A Brass Ring .......................
.
.
.
......................120
The Words Of The Prophet @: "Do Not Engrave Arabic
123
(Words) On Your Rings" ...................................................
Prohibition Of Wearing The Ring On The Forefinger ............ 123
Taking Off One's Ring When Entering Al-Bald' (The Area
125
In Which One Relieves Oneself) ......................................
Small Bells .................................................................... 128
The Book Of Adornment From Al-Mujtaba

Chapter 55.
Chapter 56.
Chapter 57.
Chapter 58.
Chapter 59.
Chapter 60.
Chapter 61.
Chapter 62.
Chapter 63.
Chapter 64.
Chapter 65.
Chapter 66.
Chapter 67.
Chapter 68.
Chapter 69.
Chapter 70.
The F@alz ......................................................................131

Trimming The Mustache And Letting The Beard Grow .......... 131
Shaving Boys' Heads ................................................... 132
Mentioning The Prohibition Of Shaving Pait Of A Boy's Head
And Leaving Part ............................................................. 132
Wearing One's Hair Long .................................................. 133
Calming Down One's Hair .................
.......................... 135
Paiting The Hair ............................................................ 136
Comnbimg One's Hair .....................................................
136
Starting On The Right When Co~ubiugThe Hair ...................137
The Command To Dye The Hair ........................................ 137
Dyeing The Beard Yellow ................................................ 138
Dyeing The Beard Yellow With Wars And Safhon ................. 138
Adding Extensions To The Hair.......................................
139
Hair Extensions Made Of Cloth ......................................... 140
Cursing The Woman Who Fixes Hair Extensions................... 140
Cursing The Woman Who Fixes Hair Extensions And The
One Who Has That Done ................................................ 141
Contents
uv@I
Chapter 72. Cursing Al-Mz~tananzmisht(The Women That Have Their

Eyebrows Plucked) And Who Have Their Teeth Separated ..... 142
Chapter 73. Using Saffron.............................................................. 143
144
Chapter 74. Perfume ..........................................................................
146
Chapter 75. The Best Of Perfume ........................................................
Chapter 76. Prohibition Of Wearing Gold ..........................................146
Chapter 77. Prohibition On Wearing Gold Rings ................................... 146
Chapter 78. Description
. . Of The Ring Of The Prophet g And Its
Inscription .......................................................................
149
Chapter 79. Where The Ring Is To Be Worn ................
.
.
................... 151
Chapter 80. Where The Stone (Fuss) Is To Be Worn ..............................153
Chapter 81. Discarding A Ring And Not Wearing It Anymore..................154
Chapter 82. Mentioning Clothes Which It Is Recommended To Wear, And
Those Which Is It Disliked To Wear ................................... 156
Chapter 83. Prohibition On Wearing Sirii' .................................. ............ 156
Chapter 84. Concession Allowing Women To Wear Swh' .........................157
Chapter 85. Prohibition Of WearingAl-Istabraq......................................158
Chapter 86. Description Of Al-Istabraq ..............................................
159
Chapter 87. Mentioning The Prohibition Of Wearing Ad-Dibiij ................. 159
Chapter 88. Wearing Ad-Dibhj Interwoven With Gold ............................ 160
Chapter 89. Mentioning The Abrogation Of That .................................. 161
Chapter 90. Stem Warning Against Wearing Silk. And That Whoever
Wears It In This World Will Not Wear It In The Hereafter .... 162
Chapter 91. Prohibition Of Al-Qassiyah Garments................................... 164
.
.
.
................. 164
Chapter 92. Concession For Wearing Silk.......................
Chapter 93. Wearing Hz~llahs...............................................................
166
Chapter 94. Wearing a Hibarah ............................................................
167
Chapter 95. Mentioning The Prohibition Of Wearing Garments Dyed With
Safflower....................................................................... 167
Chapter 96. Wearing Green Garments ..................................................
168
Chapter 97. Wearing Burdahs (Cloaks) ................................................. 169
Chapter 98. The Command To Wear White Garments ............................
169
Chapter 99. Wearing Qabh's ................................................................ 170
Chapter 100. Wearing Trousers .............................................................
171
Chapter 101. Stem Warning Against Dragging One's IGr ..............
.
......... 171
............ 172
Chapter 102. Up To Where Should The Izhr Come?...............
.
Chapter 103. Whatever Of The Izhr Comes Below The Ankles ................... 173
Chapter 104. Isbhl Al-Izhr (Letting the Izhr Hang Below The Ankles) .......... 174
Chapter 105. Women's Hems ................................................................
175
Chapter 106. Prohibition On I&imhl As-Sammii' .....................................177
Chapter 107. Prohibition Of Al-Gtibi' (Wrapping Oneself In A Single
Garment) ........................................................................178
Chapter 108. Wearing Black Twbans ................................................. 178
Chapter 109. Wearing Black Turbans .................................................... 179
Contents
Chapter 110. Letting The End Of The Turban Hang Between The
.
.
..............................................
179
Shouldeis .....................
.................................................180
Chapter 111. Images ...................... .
Chapter 112. The People Who Will Be Most Severely Punished ................. 183
Chapter 113. What The Image-Makers Will Be Commanded To Do On The
.
.
...........................................184
Day Of Resurrection .......
Chapter 114. The People Who Will Be Most Severely Punished .................186
Chapter 115. Blankets ..................................................................... 187
Chapter 116. Desc~iptionOf The Sandals Of The Messenger Of Allill @$ ... 188
Chapter 117. Prohihition Of Walking In One Sandal................................ 188
Chapter 118. What Has Been Related About Leather Cloths ..................... 189
Chapter 119. Keeping Se~vantsAnd Mounts...........................................190
191
Chapter 120. Adornments Of A Sword ...................................................
Chapter 121. Prohibition Of Sitting On Red Al.May@ ir. ...........................192
Chapter 122. Sitting On Chairs.......................................................... 192
...................193
Chapter 123. Using Red Tents .............................
.
.
.
.
49 The Book Of The Etiquette Of Judges

Virtue Of The Judge Who Is Just In Passing Judgment .......... 194
The Just Ruler .................................................................
194
196
Passing Correct Judgment ..................................................
Not Appointing One Who Is Eager To Be A Judge ...............196
Prohibition Of Aslcing For Governorship ..............................197
. . Poets ..................... .
Appo~nt~ng
.
...................................199
If People Appoint A Man As Judge. And He Passes Judgment
Among Them...............................................................
199
Chapter 8. Prohibition Of Appointing Women For Judgment.................. 200
Chapter 9. Passing Judgment On The Basis Of A Comparison Or
Similarities. And Mentioning The Differences Reported From
Al-WaEd Bin Muslim In The Had& Of Ibn 'Ahbb ............... 201
Chapter 10. Mentioning The Different Reports From Yahya Ibn Abi Ishiq 203
Chapter 11. Ruling According To The Consensus Of The Scholars............205
Chapter 12. Meaning Of The Verse: "And Whosoever Does Not Judge By
What Allih Has Revealed. Such Are The Disbelievers" .......... 208
Chapter 13. Judgment Based On What Is Apparent ................................211
Chapter 14. Ruling Of A Judge Based On His Knowledge .......................212
Chapter 15. The Judge Is Allowed To Speak Of Something That I l e Will
Not Actually Do In Order To Establish The Truth ................213
Chapter 16. The Judge Undoing A Ruling Passed By Someone Else Of
His Caliber Or Greater Than Him ..................................... 213
Chapter 17. Refuting A Judge If He Passes An Incoi~ectJudgment........... 214
Chapter 18. Mentioning What The Judge Should Avoid ..........................215
Chapter 19. Concession Allowing A Trustworthy Judge To Pass Judgment
216
When He Is Angiy.........................................................
Chapter 1.
Chapter 2.
Chapter 3.
Chapter 4.
Chapter 5.
Chapter 6.
Chapter 7.
Contents
@A"
10
Chapter 20. The Judge Passing Judgment In His House ......................... 218
Chapter 21. Seeking Help Against Another Person .................................218
Chapter 22. Sparing Women The Need To Attend The Ruling .................219
Chapter 23. The Judge Turning Toward One Who Tells Him That He Has
222
Committed Zinir ...............................................................
Chapter 24. The Judge Going To His People To Reconcile Between Them 222
Chapter 25. The Judge Advising Disputing Parties To Reconcile............... 224
Chapter 26. The Ruler Suggesting That The Disputant Should Pardon ....... 224
Chapter 27. The Judge Suggesting Leniency........................................... 226
Chapter 28. The Judge Seeking To Intercede For One Of The Disputing
227
Parties Before Passing Judgment .....................................
Chapter 29. The Ruler Preventing His Flock From Wasting Their Wealth
227
When They Have Need Of It ............................................
Chapter 30. Passing Judgment In A Dispute Concerning A Little Wealth.
Or A Great Deal Of Wealth ............................................. 228
Chapter 31. The Judge Passing A Judgment On Someone In Absentia. If
229
He Knows Who He Is .....................................................
Chapter 32. Prohibition Of Passing Two Judgments On One Issue ............229
Chapter 33. What May Cancel A Judgment ......................................... 230
Chapter 34. The Most Quarrelsome Of Opponents ................................. 230
Chapter 35. Passing Judgment When There Is No Evidence ..................... 231
Chapter 36. The Judge Advising Disputants To Take An Oath ................. 231
Chapter 37. How The Judge Is To Ask People To Swear For An Oath ...... 233
The Book Of Seeking Refuge With Allih

(Chapter 1.
Chapter 2.
Chapter 3.
Chapter 4.
Chapter 5.
Chapter 6.
Chapter 7.
Chapter 8.
Chapter 9.
Chapter 10.
Chapter 11.
Chapter 12.
Chapter 13.
Chapter 14.
Chapter 15.
Chapter 16.
Chapter 17.
What Was Narrated ConcerningAl-Mu'awwa&atain (Two

Siirahs Seeking Refuge With AUih) .....................................235
Seeking Refuge With Allah From A Heart That Does Not
Feel Humble.................................................................... 243
Seeking Refuge From The Tribulation Of The Heart ............. 244
Seeking Refuge From The Evil Of One's Hearing And Seeing. 244
245
Seeking Refuge From Cowardice ....................................
Seeking Refuge From Miserliness...................................... 245
Seeking Refuge From Wony ............................
. . . 247
Seeking Refuge From Grief ............................................. 249
Seeking Refuge From Debt And Sin ................................... 250
Seeking Refuge From The Evil Of Hearing And Seeing.......... 250
.
251
Seeking Refuge From The Evil Of Seeing ...................
Seeking Refuge From Laziness ........................
.
.
............. 251
Seeldng Refuge From Incapacity....................................
252
Seeking Refuge From Humiliation ................................. .....253
Seeking Refuge From Want ............................................
254
Seeking Refuge From Poverty........................................... 255
Seeldng Refuge From The Evils Of The Trials Of The Grave .. 256
........
Contents
Chapter 18.
Chapter 19.
Chapter 20.
Chapter 21.
Chapter 22.
Chapter 23.
Chapter 24.
Chapter 25.
Chapter 26 .
Chapter 27 .
Chapter 28.
Chapter 29 .
Chapter 30.
Chapter 31.
Chapter 32.
Chapter 33.
Chapter 34.
Chapter 35.
Chapter 36.
Chaptei- 37.
Chapter 38.
Chapter 39.
Cl~apter40 .
Chapter 41.
Chapter 42.
Chapter 43.
Chapter 44.
Chapter 45.
Chapter 46.
Chapter 47.
Chapter 48.
Chapter 49.
Chapter 50.
Chapter 51.
Chapter 52.
Chapter 53.
Chapter 54.
Chapter 55.
Chapter 56.
Seeking Refuge From A Soul That Is Not Satisfied................ 257

258
Seeking Refuge From Hunger ............................................
Seeking Refuge From Treache~y.........................................258
Seelcing Refuge From Opposii~gThe Truth. Hypocrisy And
....................................259
Bad Manners .......................... .
Seeking Refuge From Debt ............................................... 260
Seelung Refuge From Debt .............................................. 260
Seelcing Retuge From Being Overwhelmed With Debt............ 261
...... ..... 262
Seeking Refuge FI-om Difficult Debt.................
.
Seeking Refuge With All311 From The Evil Of The Trials Of
Richness....................................................................... 262
Seeking Refuge El-om The Trials Of This World ...................263
Seeking Refuge From The Evils Of One's Sexual Organ ......... 265
Seeking Refuge From The Evil Of Kufi ................................ 266
Seeking Refuge From Misguidance................................. 266
Seelung Refuge From Being Overpowered By The Enemy ...... 267
Seelung Refuge From The Enemy Rejoicing In One's
Misfoitune.................
.................................................... 267
Seeking Refuge From Old Age ......................................... 268
Seelung Refuge From Being Destined To An Evil End ........... 268
Seeking Refuge From Being Overtaken By Dest~uction.......... 269
Seeking Refuge Froin Madness.........................................
269
Seeking Refuge From The Evil Eye Of The Jinn ...................270
Seelcing Refuge From Having A Bad Old Age ......................270
Seeking Refuge From Reaching The Age Of Senility ............. 271
Seelung Refuge From Reaching The Age Of Second
271
Childhood ...................................................................
Seeking Refuge From Loss After Plenty ...............................272
Seeking Refuge From The Prayer Of One Who Has Been
273
Wronged .......................................................................
Seeking Refuge From The Sorrows Of Return ......................273
Seeking Refuge From A Bad Neighbor ...................... ...... 274
Seelcing Refuge From Being Ove~poweredBy Men ................274
Seeking Refuge Froin The Tribulation Of The Dajjzl ............. 275
Seeking Refuge
.
... From The Torment Of Hell And The Evils Of
Al-Maalzld-Dajlal ............................................................ 275
Seelung Refuge From The Evil Of Devils Among Mankind ..... 277
Seeking Refuge From The Trials Of Life .............................277
Seeking Refuge From The Trials Of Death...........................279
Seeking Refuge From The Tonuent Of The Grave ................280
l The Grave .....................280
Seeking Refuge From The T ~ i aOf
Seelung Refuge From The Punishment of Allih ....................281
Seeking Refuge From The Torment Of Hell .........................281
Seeking Refuge Fro~nThe To~mentOf The F i e ...................282
Seeking Refuge From The Heat Of The F i e ........................282
..
..
Contents
12
cp.#'
Chapter 57. Seeking Refuge From The Evil Of What One Has Done. And
Mentioning The Differences Reported from 'Abdullih Bin
Buraidah About That .................................................... 283
Chapter 58. Seeking Refuge From The Evil Of One's Actions. And
Mentioning the Diflerences Reported From Hila ..................284
Chapter 59. Seeking Refuge With AlEh From The Evil Of What One Has
Not Done ................................................................... 286
Chapter 60. Seeking Refuge From Being Swallowed Up By The Earth ....... 287
Chapter 61. Seeking Refuge From Being Thrown From A High Place Or
Crushed Beneath A Falling Wall ..................................... 288
Chapter 62. Seeking Refuge In The Pleasure Of All& Most High From
His Wrath ...................................................................... 290
Chapter 63. Seeking Refuge From The DifFiculty Of The Standing On The
Day Of Resurrection ......................................................... 290
Chapter 64. Seeking Refuge From A supplication That Is Not Heard ........ 291
Chapter 65. Seeking Refuge From A Supplication That Is Not Answered ... 292
51 The Book Of Drinks

Chapter 1.
Chapter 2.
Chapter 3 .
Chapter 4.
Chapter 5.
Chapter 6.
Chapter 7.
Chapter 8.
Chapter 9.
Chapter 10.
Chapter 11.
Chapter 12.
Chapter 13.
Chapter 14.
Chapter 15.
Chapter 16.
Chapter 17.
Chapter 18.
Chapter 19.
Prohibition Of f i n m r ........................................................
294
The Drinks Which Were deslroyed When @amr Was
.
.................................295
Prohibited ................................. .
a n m r Is A Drink (Made) Of U ~ p Dates
e
And Dried Dates . 297
Clear Prohibition Of Drinking Nabid& Made Of Two Things
Mixed Together. Relies Upon The Clarification Of Al-Bn&
And At-Tnmr (Dried Dates) ...................
.
...................... 298
Mixing Al-Bnlh And Az-Znhrrw ..........................................298
Mixing Az-Znhuw And Rz~tabRipe Dates .............................300
e g h - Z n h a w And AI-Busr....................
................. 300
Mixing Al-Busr And Ripe Dates (Ar-Rzrtnb) ..........................301
Mixing Al-Busr And Dried Dates (At-Tnrnr) ..........................301
Mixing Dried Dates And Raisins ...................................
303
303
Mixing Ripe Dates And Raisins ..............................
Mixing Al-Busr And Raisins........................
.
....................304
Mentioning The Reason Why These Mixtures Are Forbidden.
Which Is That One Of Them Is More Potent Than The Other 304
Concession Mowing Soaking Of Al-Brrsr On Their Own. And
Drinking It Before It Changes In One's F a d i g .....................305
Concession Allowing Soaking (Of These Fruits) In Vessels
That Are Tied Shut ..........................................................306
Concession Allowing Soaking Of Dried Dates On Their Own .. 306
Soaking Raisins On Their Own ...........................................307
Concession Allowing SoakingAl-Bzrsr On Their Own ............. 307
Interpretation Of The Saying Of Allih The Most High: "And
From The Fruits Of Date Palms And Grapes. You Derive
Strong Drink And A Goodly Provision" ............................... 308
.
.
...........
Contents
13
&A"
Chapter 20. Kinds Of Things From Which a a n z r Was Made When The
Prohibition Of It Was Revealed ........................................ 310
Chapter 21. Prohibition Of Intoxicating Drinks Made From Fruits And
Grains Of All Types .........................................................311
Chapter 22. Applying The Name B a m r To All Drinks That Intoxicate...... 311
Chapter 23. Prohibition Of Eve~yDrink That Intoxicates .........................313
Chapter 24. Explanation Of AI-Bit' (Mead) And Al-Mizr (Beer) ................ 317
Chapter 25. Prohibition Of Every Drink That Intoxicates In Large Amounts .. 320
Chapter 26 . Prohibition Of Nabi& Al-Ji'alz Which Is A Drink Made From
Barley ............................................................................321
g ............... 322
Chapter 27. In What (Fruits) Were Soaked For The Prophet 2
Chapter 28. prohibition Of Soaking (Making Nab?&) In Earthenware Jars . 323
Chapter 29. Green Earthenware Jars .................................................. 325
Chapter 30. Prohibition Of Nabid& Made In Ad-Dubbri' (Gourds) ............. 326
Chapter 31. PI-ohibition Of Nab@ Made In Ad-Dubbi' (Gourds) And AlMuzaffat ....................................................................... 327
Chapter 32. Mentioning The Prohibition Of Nabid& Made In Ad-Dubbli'
(Gourds). AI-Hantanz And An-Naqir .................................... 329
Chapter 33. Prohibition Of Nabid& Made In Ad-Dubbri' (Gousds). AlHai7tai~zAnd Al-Muzaffat ...............................................
329
Chapter 34. Mentioning The Prohibition Of Nab?& Made In Ad-Dubbri'
(Gourds). An-Naqi~;Al-Muqwar And Al-Hantai~z.................. 330
...................................................333
.
Chapter 35. Al-Muzaffat ................
Chapter 36. Mentioning The Evidence That The Prohibition Of The
Vessels Mentioned Above Was General In Application And
Did Not Refer To An Isolated Incident ............................. 333
Chapter 37. Explanation Of The Vessels Mentioned ...............................334
Permission Mowing Soaking (Fruits to Make Nab?&) In Some Of The
Vessels Mentioned Above ..................................................335
Chapter 38. The Permission Conceining Whatever Of These Drinks Is Made
In A Water Slcin ................................................................
335
336
Chapter 39. Pelmission For Earthenware Jars Only .............................
337
Chapter 40. Permission For Some Of Them ...........................................
Z
~
J
r
...............................................................
J
J
.
340
Chapter 41. Status Of M
Chapter 42. Stern Warnings About Drinking Banzr ................................ 341
Chapter 43. Mentioning The Repoits Concetning The Salrilz Of The One
Who Drinks Klzanir ...........................................................
343
d~~
@anzr. Such As Forsaking Salrilz.
Chapter 44. Sins ~ e n e r a t e Diinking
Murder And Committing ZirzB ............................................344
Chapter 45. Repentance Of The One Wllo Has Drunk @amr .................. 346
...........................................348
Chapter 46. Reports Concerning D~unkards
Chapter 47. Banishing T l ~ eDrinker Of @amr ........................................ 349
Chapter 48. Reports Used By Those Who Permit The Drinking Of
349
Intoxicants.......................................................................
Chapter 49. Humiliation And Painful Torment That Allih. The Mighty
And Sublime. Has Prepared For The One Who Drinks
363
Intoxicants....................................................................
Contents
14
P&I
Chapter 50. Encouragement To Avoid Doubtful Matters .........................363

Chapter 51. It Is Disliked To Sell Raisins To One Who Will Use Them To
364
Make Nab?& ...................................................................
Chapter 52. It Is Disliked To Sell Juice .................................................
365
Chapter 53. What Kind Of Thickened Grape Juice Is Permissible To
Drink And What Kind Is Not Permitted ............................... 366
Chapter 56. Kinds Of Nab?& That Are Permissible To Drink And The
Kinds That Are Not ................................................. 371
Chapter 57. Different Reports From Ibrahh Concerning Nab?& .............. 376
....................378
Chapter 58. Mentioning The Permissible Drinks ...............
Glossary Of Islamic Terms .....................................................................
383
The Book of Faith And Its Branches
gl$j ; r q I UK
15
111 tlze Name of Alliih

the Merciful tlze Bef7eficei7t
dl&_ldl
- 3K - ( r v 41)
tr. UI) d- -z- f l d j
47. The Book Of Faith

And Its Signs
Comments:
Lexically the term inziirz is fanned from (Amuna). And the term Alizuiza
signifies to make free from fear. But generally this expression is used lo mean
to believe, to accept or to testa. In the Glorious Qur'2n and the Hadie or
the Traditions, the telms Z~nziinand Islam are generally used synonymously.
But sometimes distinction is made between them from lexical point of view.
'Say: You believe not (lam tz*h?inli),but say: We have submitted (Aslanmd)'
(49:14). Here the term Islam stands for apparent obedience and I I ? for
~ the
faith in the heart. According to the majo~ityof the people of lcnowledge
among Companions oi the Prophet & and the followers, Inziirz is affirmation
with the tongue, testification with heart and action by limbs of the body.
Concisely, statement and action is called Z~niin (Faith), because attestation
(Tasdiq) which translates into action is in reality the action of the heart.
Likewise, according to the people of the Sumah, Zi?zlFn continues to increase
or decrease due to vaiious causes. Tlie people of the Sunnah do not exclude
anyone who testified to Islam from the fold of Islam due to their sin while the
Mu'tazilah and the Khawarij do exclude them Gom Faith. The Jalzini~yalzand
the Muijialz do not reclton action as necessq. Acco~dingto them, only
testification is enough.
B Z
4988 It was narrated from A M

Hurairah that the Messenger of
Allsh g was asked: "Which deed
is best?" "He said: Faith in AllSh
and His Messenger." (Salzilz)
,
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Chapter 1. Mentioning The

Best Of Deeds
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Comments:
This Faith is the root of action, without which the tree of Faith and Islam
cannot be visualized at all; and without it no good action gives any benefit.
When this Faith exists, one's entrance into Paradise is absolute, or after
undergoing punishment. In this narration, Faith has been stipulated as action.
This corroborates the statement that actions are part of Faith.
4989. I t w a s n a r r a t e d f r o m
'Abdull&h bin Hub@ Al-Gagami
that the Prophet g was asked:
"Which deed is best?" He said:
"Faith in which there is no doubt,
Jihrid in which there is no ~hulirl,[l]
and ~ a j j a t z ~abrGr.''[~]
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Comments:
1. So to speak, the real eminence resides in sincerity; in whatever thing it might
be whether it is in striving in the way of AUAh, or in the acts of Pilgrimage.
2. In response to the question concerning the most meritorious act, various
narrations have come. Reconciliation between them is: AllWs Messenger &$
has responded in accordance with the conditions and keeping in view the
questioner. In certain circumstances, some particular deed is supremely
meritorious, in some other condition another! In the same manner, for one
person, a particular deed is meritorious, for someone else, another.
Chapter 2. The Taste Of Faith
(7 U I )
4990. It was narrated that Anas
: j6
bin M&k said: "The Messenger of

AUSh . =. said: 'There are three
things, whoever attains them will
find therein the sweetness of faith:
When Allgh, t h e Mighty- and
Sublime, and His Messenger are
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Goods pilfered from the spoils of war prior to them be presented to the commander for
proper distribution.
The accepted Hajj, or, the Hajj free of sin. This narration appeared in a more complete
form under No. 2527.

dearer to him than all else; when
he loves for the sake of All211 and
hates for the sake of All2h; and
when a huge fire be lit and he fall
into it, than associate anything with
Allih."' (Sa!~i!z)
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When man's Faith deepens, he feels delight in the worlcs of Faith, as common
people feel delight in eating, drinking, and other pursuits of merrymaking.
And he considers himself fortunate on account of his Faith. But this is a lofty
station.
Chapter 3. The Sweetness Of

Faith
4991. It was narrated that Qatidah
said: "I heard Anas bin M2lik
narrating that the Prophet @ said:
'There are three things, whoever
attains them will find therein the
sweetness of faith: When he loves a
person, and only loves him for the
sake of Allih; when Allih and His
Messenger are dearer to him than
all else; and when he would prefer to
be thrown into the fire rather to go
back to the disbelief from which
All2h has saved him."' (Snlz?!~)
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Chapter 4. The Sweetness Of

Islam
that the Prophet & said: "There
are tluee thimgs, whoever attains
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them will f i n d t h e r e i n t h e
sweetness of Islam: When AU8h
and His Messenger are dearer to
him than all else; when he loves a
person and only loves him for the
sake of All% and when he would
hate to go back t o disbelief as
much as he would hate to he
thrown into the fire." (Sahib)
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Comments:
It has preceded that Islam and Imin are often used for the same meaning.
This narration also corroborates it. In the previous narrations, Faith was used,
in this Tradition the same attributes have been mentioned as being the cause
of the sweetness of Islam.
Chapter 5. Islam's Description
4993. 'Abdulliih bin 'Umar said:

"Umar bin Al-mattib told me:
'While we were with the Messenger
of AU%h +g one day, a man
appeared before us whose clothes
were exceedingly white and whose
hair was exceedingly black. We
could see no signs of travel on him,
but none of us knew him.He came
and sat before the Messenger of
Allih g,
putting his knees against
his, and placing his hands on his
thighs, t h e n h e said: " 0
Maammad, tell me about Islam."
He said: "It is to bear witness that
there is none worthy of worship
except AU5h and that Muhammad
is the Messenger of Allsh, to
establish the Salih, to give Znkrih,
to fast Ramadh, and to perform
Hajj to the House if yon are able to

bear the journey." He said: "You
have spoken the truth." And we
were amazed by 11is aslcing him,
and then saying, "You have spoken
the truth". Then he said: "Tell me
about Faith." He said: "It is to
believe in All2l1, His Angels, His
Books, His Messengers, the Last
Day, and in the Divine Decree, its
good and its bad." He said: "You
have spoken the truth." He said:
"Tell me about Al-Il?sBrz." He said:
"It is to worship All2h as if you can
see Him, for although you cannot
see Him, He can see you." He said:
"Tell me about the Hour." He
said: "The one who is asked about
it does not know more about it
than the one who is asking." He
said: "Then tell me about its signs."
He said: "When a slave woman
gives birth to her mistress, when
you see the barefoot, naked,
destitute shepherds competing in
making tall buildings."' 'Umar said:
'Three (days) passed, then the
Messenger of Allih jg said to me:
"0 'Umar, do you lmow who the
questioner was?" I said: "All211 and
His Messenger know best." He
said: "That was Jibra, peace be
upon him, who came to you to
teach you your religion." (Sa!zi!z)
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Comments:
1. 'A man appeared before us': means he was not seen coming from a distance.
We saw him close by. Moreover, from 1 ~ hair
s and attire, one could presume
that he had emerged from his house, having taken a fresh bath. But no one
recognized him either. So to say, he looked like a wayfarer.
20
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- .
2. 'He sat': means he sat down before the Prophet g as disciples sit before their
mentors, folding his legs at the knees.
3. 'We were amazed': because one's asking is the evidence that one is unaware
of that thing, but if he affirms or bears witness to it, it assuredly reveals he is
learned or erudite. In actuality, he maintained vagueness in all his affairs
which caused amazement.
4. 'Does not know more' means I do not possess more knowledge concerning
the Day of Judgment than you, or the one being asked does not know more
than the one who is asking about the Day of Judgment. The meaning is no
one bows about the time of the appearance of the Day of Judgment.
Chapter 6. Description Of
Faith And Islam
4994. It was narrated that Abii
Hurairah and Abii m a r r said:
"The Messenger of A l l a g would
sit among his Companions and if a
stranger came, he would not know
which of them was he (the Prophet
@)until he asked. So we suggested
to the Messenger of Allih @ that
we should make a dais for him so
that any stranger would know him
if he came to him.So we built for
him a bench made of clay on which
he used to sit. (One day) we were
sitting and the Messenger of AUgh
g was sitting in his spot, when a
man came along who was the most
handsome and good-smelling of all
people, and it was as if no dirt had
ever touched his garments. H e
came near the edge of the rug and
greeted him, saying: 'Peace be
upon you, 0 Muhammad!' H e
returned the greeting, and he said:
'Shall I come closer, 0
Muhammad?' H e came a little
closer, and he kept telling him to
come closer, until he put his hands
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on the knees of the Messenger of
Allsh g.He said: '0 Muhammad,
tell me, what is Islam?' He said:
'Islam means to worship AUah and
iiot associate anything with Him; to
establish Salrih, to pay Z a e h , to
peifoim Hajj to the House, and to
fast Ramadin.' He said: 'If I do
that, will I have submitted (be a
Muslim)? He said: 'Yes.' He said:
'You have spoken the tiuth.' When
we heard the man say, 'You have
spoken the truth,' we found it odd.
He said: '0 Muhammad, tell me,
what is faith?' He said: 'To believe
in Allih, His Angels, the Book, the
Prophets, and to believe in the
Divine Decree.' He said: 'If I do
that, will I have believed?' The
Messenger of Allih gg said: 'Yes.'
He said: 'You have spoken the
truth.' He said: '0 Mulmnmad, tell
me, what is AI-I!zsinl?' He said: 'To
worship Allih as if you can see
Him, for although you cannot see
Him, He can see you.' He said:
'You have spoken the truth.' He
said: '0 Mul>ammad, tell me about
the Hour.' He lowered his head
and did not answer. Then lie
repeated the question, and he did
not answer. Then he repeated the
question (a third time) and he did
not answer. Then he raised his
head and said: 'The one who is
being asked does not know more
than the one who is asking. But it
has signs, by which it may be
Icnown. W h e n y o u s e e t h e
herdsmen competing in building
21
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22
tall buildings, when you see the

barefoot and naked ruling the
Earth, when you see a woman
giving birth to her mistress. Five
things which no one knows except
Allih. Verily, Allih, with Him
(alone) is the knowledge of the
Hour up to His saying: 'Verily,
All& is All-Knower, All-Aware (of
things).'['] Then he said: 'No, by
the One who sent Muhammad with
the truth, with guidance and glad
tidings, I did not know him more
than any man among you. That was
Jibr3, peace be upon you, who
came down in the form of Dihynh
A/-Kalbi."' (Sahih)
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'Placed his hands on the Prophet's @ knees': He touched the knees of the
Prophet out of respect, and there is no harm in it.
Chapter 7. Interpreting The

:&-2%$1 J$,)~L'
-(v+l)
Saying Of Allgh, The Mighty Aud
il :! c ? +, s .-<
&$
I&, 3 3 (2 Ll-+YI
Sublime: "The Bedouins Say: We
Believe, Say: You Believe ~ o tBut
,
(vikIl)[\; : o l ~ 1 1 . $ ~ ~
You Only Say: We Have
Surrendered (InIslam) "'['I
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4995. It was narrated from 'h$31 @ 2
bin Sa'd bin Abi Waqqb that his
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you did not give anything to so-andso, and he is a believer.' The Prophet
gg said: 'Or a Muslim,' until Sa'd
had repeated it three times, and the
Prophet jg said: 'Or a Muslim,'
three times. Then the Prophet @
said: 'I give to some men, and leave
those who are dearer to me, witl~out
giving them anything, lest (the
former) be thrown into Hell on theit
faces."' (Sahilz)
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4996. It was narrated from Sa'd that

the Messenger of Allili @
distributed (some spoils of war) and
gave to some people but withheld
from others. I said: "0Messenger of
Allih, you gave to so-and-so and soand-so, and you withheld from soand-so, who is a believer." He said:
"Do not say 'a believer,' say 'a
Muslim."' Ibn a i l l i b (one of the
narrators) said: The Bedouins say:
"We believe".I1] (Sa?tilz)
4997. It was narrated from Bi&r

bin Suhaim that the Prophet g
commanded him to call out on the
I no one
days of ~ t - ~ a & , i ~ [ 'that
would enter Paradise except a
believer, and that these were the
days of eating and drinlcing. (Sa?zi!z)
'I Al-Hujurat 4914.
Refemng to the three days following
'Eid AI-Adlza.
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Comments:
1. 'Ayyrim At-Tashriq': The eleventh, twelfth, and thirteenth days of the month of
Dhul Hijjah are called Ayyrim At-Tashliq, the Days of Tashriq. This
announcement was made on the occasion of the Farewell Pilgrimage. These
days are called the Days of Tashriq because on those days, they used to cut
the meat of their sacrificial animals into strips and dry them in the sun. Pieces
of jerked meat (Qadid) are also called Sharriiq.
2. 'Except a believer': means one whose Faith has passed beyond his tongue. He
only is entitled to enter into Paradise, whiie a sinful believer would enter
Paradise in the end. A disbeliever, however, would never be able to enter
Paradise.
Chapter 8. Description Of The

Believer
4998. It was narrated from Abfi
All% -. said: "The Muslim is the
one from whose tongue and hand
the people are safe, and the
believer is the one from whom the
people's lives and wealth are safe."
(Sahfh)
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Comments:
This means the Faith brings better behavior. Because not every person that
you feel safe from this, do you trust with that.

Mush
4999. I t w a s n a r r a t e d t h a t
'Abdullih bin ' A m said: "I heard
the Messenger of M 8 h $gsay: 'The
Muslim is the one from whose
tongue and hand the Muslims are
safe, and the Muhiijir is the one who
forsakes (Hajara) that which AUih
has forbidden to him." (Sahih)
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Comments:
'Muhhjir (emigrant)': If someone abandons one's home but does not abandon
disobedience to Allih, Most High, his emigration is incomplete.

said: "The Messenger of Allill &
said: 'Whoever prays as we pray,
turns to face the same Q J ~ l a las~ us
and eats our slaughtered animals,
that is a Muslim."' (Sa!ti?t)
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1
These are the apparent attributes of a Muslim. After the obseiGance of the
two testifications, fcom among the worships, only the ritual prayer is such a
worslup that could become a symbol or hallinarlc of Islam, because fasting is a
hidden thing. Zakah is not obligatory upon each and every person. The
Pilgrimage is pesformed once in a lifetime and required upon those who can
bear it.
Chapter 10. A Man Being Good

In His Islam
5001. It was narrated that AbC

Sa'eed Al-KJudri
said: "The
Messenger of Allgh +$$said: 'If a
person accepts Islam, such that his
Islam is good, All%h will decree
reward for every good deed that he
did before, and every bad deed that
he did before will be erased. Then
after that will come the reckoning;
each good deed will be rewarded ten
times up to seven hundred times.
And each bad deed will be recorded
as it is, unless Allih, the Mighty and
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Sublime, forgives it."' (Sahih)
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Comments:
'When someone becomes a good Muslim' means his heart also harmonizes
with his tongue, and his Islam passes beyond his tongue and descends into his
heart and reaches all his bodily organs and limbs. He neither remains a
hypocrite nor a transgressor.
@f fFy$f- ( 1 1 4
Chapter 11. Whose Islam Is

Most Virtuous?
5002. I t was narrated that

M a d said: "I said: '0Messenger
of Allih, whose Islam is most
virtuous? He said: 'The one from
whose tongue and h a n d t h e
Muslims are safe."' (Sahih)
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Comments:
In this chapter, the objective of the author (May Allih be pleased with him) is
to demonstrate that all Muslims are not equal in Islam and Faith. Rather the
Islam and Faith of some happen to be deep, of some shallow. And this
deficiency and fullness occur from the angle of deeds as well as from the
angle of the inner state of the heart.
2 p k*~3l - ( \ Y
Chapter 12. Which (Quality)

Of Islam Is Best?
5003. I t was n a r r a t e d f r o m
'Abdullih bin 'Amr that a man
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asked the Messenger of All31 g: ,

"What quality of Islam is best?"
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H e said: "To feed (the poor) and
&!A
to say the Saliim to whomever one
5;
knows and whomever one does not
know." @ah&)
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Comments:
In response to the question of the most me~itoriousdeed, different narrations
have come. This difference is from the dimension of diierent individuals and
circumstances. It would, therefore, not be considered contradiction. (For
details, please tul-n to Had& 4989)
Chapter 13. O n How Many
(Pillars) Is Islam Built?
5004. It was narrated from Ibn

'Umar that a man said to him: "Why
don't you go out and fight?" He
said: "I heard the Messenger of
Allih .h say: 'Islam is built on five
(pillars): Testimony that there is
none worthy of worship except
Allsh, establishing Saldla, giving
Zakfilz,Hajj, and fasting Ramadsn."'
(Sa@lz)
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Comments:
Ibn 'Umar cited this narration in his reply, because he considered the fighting
at that time to be afitraah, rather than Jihad. See Nos. 4513 and 4514 of AlBul&iri
Chapter 14. Pledging To Follow
Islam
5005. It was narrated that 'Ubidah
bin &-sirnit said: "We were with
the Prophet g in a gathering and he
said: 'Give me your pledge that you
will not associate anything with
Allsh, you will not steal and you will
not have unlawful sexual relations' and then he recited the Verse to
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them. 'Whoever among you fulfills

this pledge, his reward will be with
Allih, and whoever commits any of
those actions and AUih, the Mighty
and Sublime, conceals him,it is up
to AUih: If He wills, He will punish
him, and if He wills, He will forgive
him." (Sahih)
Comments:
This narration has preceded, see. No.
Chapter 15. For What Are The

People To Be Fought
bin Milik that the Messenger of
Allih $g said: "I have been
commanded to fight the people
until they bear witness that there is
Allih and that Muhammad is the
Messenger of AUih. If they bear
witness that there is none worthy of
worship except Allih and that
Muhammad is the Messenger of
All%, they turn to face the same
Qiblnh a s us, they e a t o u r
slaughtered animals, and they pray
as we pray; then their blood and
their wealth are forbidden to us,
except for a right that is due, and
they have the same rights and
duties as the Muslims." (Sahih)
dk$l u W
The Bonk of Faith And Its Branches
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29
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Branches Of Faith
5007. It was narrated from AbG

Hurairali that the Prophet @ said:
"Faith has seventy odd branches
and modesty (Al-Haj-a') is a branch
of faith." (Salzi!t)
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Faith has been compared to the branches of a tree, I(7sdn to its fruits in the
Had@ of Jibril, and IslEln to its tlunk in numerous narrations.
5008. It was narrated that Abfi

Hurairah said: "The Messenger of
Allih g ;;aid: 'Faith has seventyodd branches, the most virtuous of
which is LB ililza illallBlz (there is
Allill) and the least of which is
removing something harmful from
the road. And modesty (Al-HayB')
is a branch of faith."' (Sa]zilz)
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Comments:
This narration mentions something required in every case - saying Ld ilaha
illnllrilz, and somefldng that is recommended at the least - removing
something har~nful.'his proves that all of the orders and reco~nmendations
and all of the prohibitions and censured matters when abided by, such
practices are included in Faith.
5009. It was narrated from Abil

Hurairah that the Prophet $gsaid:
"Modesty (Al-Hayi') is a branch of
Faith." (Sa!zih)
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Comments:
Al-Hqn, or modesty, is that trait which prevents man from committing evil
things and deeds, so that one may not be disgraced. Even when it is not
intended to, modesty wards off bad behavior; hence, all of it is good.
Chapter 17. Variation In

People's Level Of Faith
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5010. It was narrated from 'Amr

bin a u r a h h i l , that one of the
Companions of the Prophet $g
said: "The Messenger of AU2h g
said: 'Ammsr's heart overflows
with Faith."' (Hasan)
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Comments:
Because in Faith all people are not similar, therefore, their grade and rank is
not identical. The purpose of the chapter is to underline that Faith is likely to
increase or decrease.
5011. Ah6 Sa'eed said: "I heard
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the Messenger of
4B say:
'Whoever among you sees an evil,
1ethimchangeitwithhishand;if
he cannot, then with his tongue; if
he cannot, then with his heart and that is the wealrest of Faith."'
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Comments:
1. 'Should change it with his hand' meaning if he has the authority, the power,
and the ability, as indicated because the average person is not allowed to take
the law in his own hand; it would othetwise give birth to anarchy. The
implementation of the presc~ibedlegal punishments is also the responsibility
of the government. Individuals may not implement them, nor are they
commissioned or charged with tallying it out. That is why Allih's Messenger
stipulated the condition of ability.
2. 'Then with his tongue': This is evelyone's responsibility when capable, except
for when there is the difference of the ranks; For example, children in front
of parents, students in front of the teacher, the ruled in front of the ruler; and
slaves in front of the master do not have the ability to speak out. Or when
there is the risk of losing one's life, as it comes in the forthcoming narration.
3. 'With his heart' meaning he must at least believe it is evil, and the Prophet gg
included this among Faith.
2
- 41 I% - o \ Y
6 2 : a G2 : j6
5012. It was narrated that Tiriq bin

Shihib said: "Abii Sa'eed A l - a u d r i
said: 'I heard the Messeneer of
Allih +@ say: Whoever among you
sees an evil and changes it with his
hand, then he has done his duty.
Whoever is unable to do that, but
changes it with his tongue, then he
has done his duty. Whoever is
unable to do that, but changes it with
his heart, then he has done his duty,
and that is the weakest of Faith."'
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Comments:
We get to lean1 that witnessing the sin taking place is also a sin, except for
the one who fulfills his duty imposed upon him by the Shar'ialz.
b, k -Y5 l 2;~; - ( \ A +I)
Chapter 18. Increasing Faith

5013. It was narrated that AbG
Sa'eed A l - m u d r i said: "The
Messenger
- of Allill g
-.said: 'No one
of you disputes more intensely for
something that is rightly his in this
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world, than the believers will dispute

with their Lord for their brothers
who have entered the Fire. They will
say: 'Our Lord, our brothers used to
pray with us and fast with us, and
perfom Hajj with us, and you have
caused them to enter the Fire?' He
will say: 'Go and bring forth
whomever you recognize arnong
them.' So they will go to them, and
will recognize them by their
appearances. Among them will be
those who have been seized by the
Fire up to the middle of their shins,
and some among them those whom
it has taken up to his ankles. They
will bring them forth, then they will
say: 'Our Lord, we have brought
forth those whom You commanded
us (to bring forth).' He will say:
'Bring forth everyone in whose heart
is faith the weight of a Dinrir.' Then
He will say: 'Everyone in whose
heart is faith the weight of half a
Dinrir,' until He will say: 'In whose
heart is faith the weight of the
smallest speck."' Ab6 Sa'eed said:
"Whoever does not believe this, let
him read this Verse: 'Verily, AUSh
forgives not that partners should be
set up with Him (in worship), hut He
forgives except that (anything else)
t o w h o m He wills u p t o a
tremendous (sin)."'['] (Sahih)
T . : ~' ~
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'Recognize': So to state, the fire would not touch their faces, as it becomes
33
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known from the forthcoming speech, because the face is the place of
prostration. They would he the pesfol-mers of the ritual prayers. The fire
would not touch the places of ritual prayer, or would not disfigure them.
5014. AhO Sa'eed Al-Gudri said:
it
"The Messenger of All211 g$ said:

'While I was sleeping, I saw the
people being shown to me, and
they were wearing shirts. Some
reached the breast and some
reached lower than that. And
'Umar bin -AJ-Khattib was shown
to me, and he was wearing a shirt
that lle was dragging.' They said:
'How do you interpret that, 0
Messenger of Allill?' H e said: 'The
religion."' (Salcilc)
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Comments:
The shirt conceals the blemishes, deficiencies, and ignominies of the human
body, and lends handsomeness to man. The Din or religion also erases the
moral faults of man, and civilizes him. This is why All511's Messengel & took
the shirt to denote religion.
5015. It was narrated that Tiriq

bin m i b said: "A Jewish man
came to 'urnar
bin f l - u a t t..&
said: ' 0 Commander of the
Believers! There is a Verse in your
Book which vou recite: if it had
been revealed to us Jews we would
have taken that day as a festival.'
He said: 'Which Verse is that?' He
said: 'This day, I have perfected
your religion for you, completed
My favor upon you, and have
chosen for you Islam as your
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34
religion.'I1] 'Umar said: 'I h o w

the place where it was revealed and
the day on which it was revealed. It
was revealed to the Messenger of
AU2I g
g at 'Araf2t, on a Friday."'
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Comments:
'We would have taken that day as a festival', because the perfection of Din is
a matter of great honor and bounty for a nation. That honor fell to the lot of
the nation of AU2h's Messenger, Mubarnmad g.
Chapter 19. T h e Sign Of Faith
g
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5016. I t was n a r r a t e d from
Qatidah that he heard Anas say:

"The Messenger of All21 g said:
'None of you has believed until I
am dearer to him than his son, his
father and all the people."' (Sahih)
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'Dearer': Here love for the Prophet g$ means obedience. One's love appears
through obedience. Love is hidden. One may also advance a false claim of
love for someone. The &hation of true love comes through obedience.

said: "The Messenger of All& $&
said: 'None of you has believed
until I am dearer to him than his
family, his wealth and all the
people."' (Sahih)
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5018. Abfi Hurairah narrated that

the Messenger of AllHh g said:
"By the One in Whose hand is my
soul, none of you has believed until
I am dearer to him than his son or
his father."' (Sahib)
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5019. It was narrated that QatHdah
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said: "I heard Anas say: 'The

Messenger of Allih
said
(Humaid bim Mas'dah said in his
Haditlt: 'The Prophet of All& @
said): None of you has believed
until he loves for his brother what
he loves for himself."' (Saltih)
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'What he loves for himself means, goodness.

that the Messenger of AllHh jg
said: "By the One in Whose hand
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is the soul of Muhammad, none of
you has believed until he loves for
his brother what he loves for
himself of goodness." (Sahih)
36
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Comments:
'Goodness' means every goodness and welfare of this world and the
Hereafter.
5021. It was narrated that Zirr

said: 'Ali said: "The Unlettered
Prophet @ made a covenant with
me, that none but a believer would
love me, and none but a hypocrite
would hate me." (Sahih)

that the Prophet @ said: "Love for
Ansdr is a sign of Faith, and hatred
for An$& is a sign of hypocrisy."
(Sahib)
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Chapter 20. The Sign Of A

Hypocrite
'Ahdullih bin 'Amr that the
Prophet .. said: "There are four
(traits), whoever has them is a
hypocrite and whoever has one of
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them, then has one of the traits of
hypocrisy, until lie gives it up:
When he speaks, he lies; when he
makes a promise, he breaks it;
when lie makes a covenant, he
betrays it; and when he argues, he
resorts to foul language." (Sa!zi!z)
Tf09:e
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Here hypocrite does not signify creedal or doctrinal, because one cannot
become aware of it except by way of Walzy or Revelation. Rather, actionrelated or practical lipoci-ite is meant, meaning whose works are like those of
hypocrites. And these works are in reality the works of hypocrites.
+2
5024. It was narrated from AbB
: ji

Allgh @ said: "The signs of the
hypocrite are three: When he
speaks, he lies; when he maltes a
promise lie breaks it; and when he
is entrusted with something, he
betrays (that trust)." (Sahi!~)
26 J&? ;
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Comments:
(See No. 2194)
Cs!- Y
2 2;,5k .jg
5025. It was narrated that 'Ali

said: "The Prophet & made a
&?I
covenant with me that none would

love me but a believer, and none
would hate me but a hypocrite."
(Sa!zi!i)
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WPil said: "Abdull2h said: 'There
are three (traits), whoever has
them is a hypocrite: When he
speaks, h e lies; when h e is
entrusted with something, he
betrays that trust; and when he
makes a promise, he breaks it.
Whoever has one of these (traits)
then a trait of hypocrisy has not
ceased in him, until he leaves it."'
(Sahih MawqCfl
Chapter 21. Praying Q i y h In

Ramad5n
All&
said: "Whoever stands (in
the voluntary night prayer of) the
Ramadin out of faith and in the
hope of reward, his previous sins
will be forgiven." (Sahih)

Hurairah that the Prophet @ said:
"Whoever stands (in the voluntary
night prayer of) Ramadin out of
faith and in the hope of reward, his
previous sins will be forgiven."
(SahiF)
5029. It was narrated from Abti

Hurairah that the Prophet i@
said:
previous sins will be forgiven."
(Saltih)
Chapter 22. Spending Lailat AG

Qadr In Prayer
5030. Abfi Hurairah narrated that
the Messenger of A l l a ~@ said:
previous sins will be forgiven. And
whoever spends the night of Lailat
Al-Qadr in prayer out of faith and
in the hope of reward, his previous
sins will be forgiven." (Salzi!~)
Comments:
(See No. 2208).
Chapter 23. Zakiih

5031. Abi? Suhail narrated from
his father, that he heard Talhah bin
'Ubaidullih say: "A man from Najd
with unkempt hair came to the
Messenger of Allih g ;he was
speaking loudly but his speech
could not be understood until he
came close. He was asking about
Islam. The Messenger of Allih g

said: 'Five prayers every day and
night.' He said: 'Do I have to do
any more than that? He said: 'No,
not unless you do it voluntarily.' The
Messenger of AUSh g said:
'Fasting the month of Ramadin.'
He said: 'Do I have to do any more
than that?' He said: 'No, not unless
you do it voluntarily.' Then the
Messenger of Allih @ told him
about Zakih. He said: 'Do I have
to do any more than that? He
said: 'No, not unless you do it
voluntarilyY'The man left saying, 'I
will not do any more than that or
any less. 'The Messenger of AUih
gj said: 'He will succeed, if he is
telling the truth."' (Sahih)
Comments:
(See No. 459).
Chapter 24. Jihid
5032. AbO Hurairah said: "I heard

the Messenger of Allih g say:
'Allih has promised the one who
goes out in His cause 'and does not
go out except with faith in Me and
for Jihid in My cause,' that he is
guaranteed to enter Paradise no
matter how, either he is killed, or
he dies, or he will be brought back
to his home from which h e
departed having acquired whatever
he acquired of reward or spoils of
war."' (Hasan)
5033. It was narrated that AbO
Allih g said: 'AllSh, the Mighy and

Sublime, has guaranteed to the one
~ 1 1 0goes out in I-Iis cause, 'and lie
does not go out for any other
purpose except Jihrid in My cause
and faith in Me, believing in My
Messengers, but he is guaranteed
that I will admit him to Paradise or I
will send him back to his dwelling
from which he set out, having
acquired whatever he acquired of
reward or spoils of war."' (Sa]zi!z)
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Comments:
'Faith in Me': This is the repetition of a statement of Allih, because the
words believing in My Messengers could only be stated by Allill. See also No.
3125.
Chapter 25. Paying The

Bumus
5034. It was narrated that Ibn

'Abbis said: "The delegation of
'Abdnl-Qais came to the Messenger
of Allill g$ and said: 'We are a
group of people from (the tribe of)
RabP'ah, and we can only reach you
during the sacred month. Tell us
something that we can take from you
and to which we may call those who
are behind us.' He said: 'I command
you to do four things and I forbid
you from four: Faith in Allih' -and
he explained that to them - 'bearing
witness that there is none worthy of
worship except Allih, establishing
Salrilz, paying Zakrilz and giving to
me one-fifth (the @urnus) of the
spoils of war you acquire. And I
forbid you from Ad-Dubbri', Al-
(r o
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42
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Comments:
'We are the descendants of Rabi'ah': Mud& and Rabi'ah were brothers. The
Quraysh of Makkah were of the offspring of Mudk and the people of Yemen
of Rabi'ah. Banu Abdul Qais were also the Yemenites. In order for them to
arrive at Al-Madinah from Yemen, they had to pass through the vicinity of
Makkah, and the pagan Quraish intercepted every caravan and convoy if they
suspected that they were proceeding to meet the Messenger of Allih g.
3
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Chapter 26. Attending Funerals
- tr-i
9;
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(Y-i &Al)
5035. It was narrated from Abii

"Whoever follows the funeral
procession of a Muslim out of faith
and in the hope of reward, then
offers the funeral prayer for him
and waits until he is placed in his
grave, then he will have two Qir~?ts,
each of which is like Mount W u d .
Whoever offers the funeral prayer
for him then returns, he will have
one Qirc?!.'' (Sahih)
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from his father, that the Messenger

of All2 @ passed by a man who
was censuring his brother about
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5036. It was narrated from Saim,
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Chapter 27. Modesty (Al-Hayi')
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['I For the definitions of, and dings related to these terms, see Chapter 28 and subsequent
chapters in the Book of Drinks.

modesty. He said: "Let him be, for
modesly is part of faith." (Sa!zi!z)
43
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1. 'Censuring' here means he is too modest to demand his right. See No. 5009.
Chapter 28. Religion Is Easy
('fA U l )
$1
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Allill said: 'Indeed, this religion is
easy, a n d n o o n e will e v e r
overburden himself in religion,
except that it will overcome him. So
seek what is appropriate, and come
as close as you can, and receive the
glad tidings (that you will be
rewarded), and take it easy; and gain
strength by worshipping in the
mornings, afternoons and during the
last hours of the nights."' (Sa!zi!z)
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Comments:
'The true Religion ( D i r z ) is easy' means the commandments which have been
stipulated by Allgh, Most High, are not beyond the capability of man. They
Most High, does not burden any
could be practiced with ease, because All&l~,
soul with more than he is able to bear. This, however, does not mean the
work which appears diiicult cannot be religious. For a dishonest man, each
and eveIy work and aspect of the religion is difficult.
44
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Chapter 29. Most Beloved Part

Of Religion To All&
5038. It was narrated from '&&ah
that the Prophet @ entered upon
her and there was a woman with
her. He said: "Who is this?" She
said: "So-and-so; she does not
sleep" - she mentioned her
excessive praying. The Prophet
said: "Keep quiet. You should do
what you are able to, for by Allih,
All$h, the Mighty and Sublime,
does not get tired (of giving
reward) but you get tired. The
most beloved religion to Him is
that in which a person persists."
(SahZF)
Chapter 30. Fleeing With The
Religion From Tribulations

Sa'eed A l - a u d r i said: "The
Messenger of Allih @ said: 'Soon
the best wealth of a Muslim will be
the sheep which he follows in the
mountain peaks and places where
rainfall is to be found, fleeing with
his religion from the tribulations."'
(Sahzh)
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Comments:
When remaining among a people will assist in evil, then fleeing is part of faith if
it is done to protect his religion.
Chapter 31. The Parable Of

The Hypocrite
'Umar that the Messenger of All2h
@$ said: "The parable of the
hypocrite is that of a sheep that
hesitates between two flocks,
sometimes following one, and
sometimes following another, not
knowing whicl~to follow." (Salii!i)
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Comments:
Indicating their lack of faith in the heart, and that whatever works they do, it
is only for worldly gain.
@I
Chapter 32. The Parable Of

The Believer And The
Hypocrite Who Read The
Qur'rirz
5041. Abii Miis2 Al-As&ari said:
"The Prophet g said: T h e parable
of the believer who recites the
Qur'in is that of a citron, the taste
and smell of which are good. The
arable of a believer who does not
iead the Qur'i~zis that of a date,
the taste of which is good but it has
n o smell. T h e parable of a
hypocrite who reads the Qur'ifz is
that of basil, the smell of which is
good but its taste is bitter. And the
parable of a l~ypocritewho does
not read the Qur'in is that of a
colocynth (bitter-apple), the taste
of which is bitter and it has no
smell."' (Sa!ii!z)
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Comments:
The recitation of the Noble Qur'h and the performance of ritual prayer have
been compared to fragrance, because both are apparent. It appears that the
objective behind narrating this report here is to underscore the reality that
faith increases and decreases, because dates and citrus h i t s do not possess
the same sweetness. They differ in their taste and flavor. Likewise, the
believers too are not identical in faith.
Chapter 33. The Sign Of The

Believer

bin Mil& that the Prophet @ said:
''None of you has believed until he
loves for his brother what he loves
for himself." (Sahih)
N - Q ~- ~
meaning
Y
1bn ~ass%[llsaid: "I heard 'Abdus-Samad AlBnk&in^ saying: 'H& bin 'Umar, the
one who reports from 'AbdurR b 2 n bin Mahd?, I do not know
who he is. Unless the Waw was
dropped from Hafs bin 'Arm ArRabili, the one popular with
reporting from the people of AlBasrah, and he is trustworthy.' And
he mentioned him in this statement
about the Hadif& of Manstir bin
Sa'd, in the Chapter: Description Of
The ~ u s l i m . [ And
~ ~ I heard him
say: 'I do not know who reported the
Mafi'Ha&
of Anas bin M a - I
have been commanded to fight the
people - additionally with his
statement - and they turn to face
['I He is Al-Q2@Abii Nag -ad
Ibn As-Sud.
[I' His narration is, No. 5000.
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Al-Husain Ibn A-Kassk, who narrates this book from

the same Qiblalz as us, they eat our
slaurhtered animals. and vrav. as we
pray'-reportingitfiorn~umaid~tTawil, except for 'Abdullih bin AlMubiralc and Yahva
. bin Awiib AlMi~ri.'And it is in this section, in the
Chapter: For What Are The People
To ~e Fought."[']
..
<
I'[ That is, No. 5006.
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The Book Of Adornment...
48
48. The Book Of

Adornment, From
As-Sunan
0 U l ) $&I
said: "Ten things are part of the

Fi.&ah: Trimming the mustache,
trimming the nails, washing the
joints, letting the beard grow, using
t h e SiwBk, rinsing t h e nose,
plucking the armpit hairs, shaving
the pubes, and washing with water
(after relieving oneself)." Mus'ab
bin a a i b a h said: "I have forgotten
the tenth, unless it was rinsing the
mouth." (Sahih)
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Chapter 1. The F@ah
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5043. It was narrated from 'k&ah
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Comments:
1. Elaborate details concerning the majority of these elements have been fully
described in Kitribz~tTahBrah or the Book of Purification. (See Nos 15 to 30)
2. Barcjim is the plural of the term Bajflm. The term Bnjc~mahsignifies all such
joints upon which dirt collects. The expression Bz~qz~rnah
literally means a
knuckle or finger joint, the outer, or the inner joint or place of division of the
fingers, or the backs of the h g e r bones. The same refers to toes. If proper
attention is not paid, water does not reach these bodily parts.
5044. Al-Mu'tamir narrated that

his father said: "I heard Talq
mentioning ten things that have to
do with ;he ~ i t r n h :Using the
u,i;ql
;p+j
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1'1 Meaning "taken from the Sunan" that is: S~manAI-Kubm by the author. Some
manuscripts have: "The Book of Adornment." - "Some Sunan of the Fimh." - like that,
and AllSh knows best.
...
The Book Of Adonunent
+
I.
50
5046. It was narrated that Abi3

AU2h @ said: 'Five things are of
the Fitrah: Circumcision, shaving
the pubes, plucking the armpit hair,
clipping the nails and trimming the
mustache."' (Sahih)
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5047. It was narrated that Abi3

Hurairah said: "Five things are of
the Filmh: Clipping the nails,
trimming the mustache, plucking
the armpit hairs, shaving the pubes,
and circumcision." (Sahih Mawqlf)
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Chapter 2. Trimming The

Mustache
( 7 & d l ) uJ&l~
:j 6
'Umar that the Messenger of All&

said: "Trim the mustache and
let the beard grow." ['I (&zhih)
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['I Some scholars consider Ihfifri'to mean shave, while considering all of the narrations, and
those most popularly reported, then the implication is cut, clip, trim short, etc.
The Book Of Adornment ...
a,
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51
4K
Comments:
(For the explanation of this rial-ration, please see No. 15)
,,
5049. Ibn ' U m a r said: "The
: JG
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Messenger of All%h @ said: 'Let

the beard grow and trim the
mustacl~e."' (Salti!~)
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5050. It was narrated that Zaid bin

Al-Arqam said: "I h e a r d t h e
Messenger
say:
- of Allih %%
.~
. 'Whoever
does not take from his mustache, he
is not one of us."' (Sa!ti!t)
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Comments:
1. 'The one who does not talce from his mustache' means when tl~ereis a need
to trim it; when it begins to fall into the mouth, etc. Otl~emise,it is not
necessaly to trim it everyday, nor is it enough to cut it once or twice during
the whole lifetime.
2. 'Is not of us' means he does not adhere to our practice, or does not appear to
be a Muslim when looked at. This is reproach, and while reproaching, severe
words ase often utilized.
!?I & 2 3 3 1- (Y ,-dl)
Chapter 3. Concession F o r
Shaving The Head
J * , .
'Umar that the Prophet g saw a

boy, part of whose head had been
shaven and part had been left. He
forbade that and said: "Shave all of
it, or leave all of it." (Sa!ci!t)
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Comments:
+g
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The unbelievers used to leave a lock or two in the name of some idol, etc.
while shaving the head, as nowadays some ignorant people grow a tassel of
hair on their heads in the name of their spiritual mentor, while shaving the
rest, although such glorification of someone other than Allah, Most High, is
unlawful. Therefore, Alsh's Messenger forbade it. This, however, does not
mean that one ought to shave the hair from parts of the head equal in length.
Rather the prohibition is in shaving part and leaving part from around the
ears so that they do not hang into the ears. And if from tbe upper part of the
head they are cut less, then there is no harm in it, provided they present a
look of evenness or symmetry.
Chapter 4. Prohibition Of A
Woman Shaving Her Head
-
5052. It was narrated from 'Ali:

"The Messenger of AU2h g
forbade women to shave their

heads." (Hasan)
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Chapter 5. Prohibition Of AL
Qaza' (Shaving Part Of The
Head And Leaving Part)
(a UI)
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" '
'Abdullsh bin 'Umar that the

Prophet @ said: "All&, the
Mighty and Sublime, has forbidden
me born Al-Qaza' (to shave part of
the head and leave part)." (Sahih)
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The Book Of Adornment
53
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h &"]I
@I
Comments:
Al-Qaza' signifies to shave the hair from parts of the head, while leaving the
rest unshaven. F o r the reasoil of forbkldance, please turn to Hadie 5051.

'Umar said: "The Messenger of
Allih g forbade Al-Qaza' (to
shave part of the head and leave
part)." (Sa!zilz)
Abfi 'Abdur-Rahmin (An-NasE)
said: The H a d i e of Yallya bin
~ a ' e e d ' ' ] and Mul~aminadbin
~ i ~ is"more
] likely what is correct.
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Chapter 6. Cutting The

(Hair)[31
5055. It was narrated that Wi'il
bin Hujr said: "I came to the
Prophet g and I had hair. He
said: 'This is bad,' and I thought he
meant me, so I cut my hair then I
came to him. He said to me: 'I
didn't mean you, but this is
better."' (Sa!zili)
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said: "The hair of the Prophet @

was wavy, n e i t h e r curly n o r
straight, and (hung down) between
his ears and his shoulders." (Sa!zi!z)
[I1 That
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is No. 5233 which appears later.

That is No. 5232 which appears later.
['I The text says: "Mustache" while the narrations menlion only hair.
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Comments:
1. 'Curly': It is possible his hair had a natural curl from b i i . It is also possible
that his hair had formed curls due to their having been long. Long hair
generally have the tendency to form curls.
2. 'Between his ears and his shoulders': It appears that he used to have his hairs
clipped off below his ears, and when it would reach his g$ shoulders. Other
versions mention it touching his shoulders. See Al-Bzl&riri No. 5903. and No.
5063 which follows. Some versions appear to use "bnin" to refer to the
shoulders, in which case it means his g shoulders were broad. Both are
correct.
3. These narrations prove the allowance to clip one's hair.
5057. It was narrated that Hurnaid

bin ' A b d u r - R a b b A l - m y a f i said:
"I met a man who accompanied the
Prophet @ as AbO Hurairah
accompanied him for four years,
who said: 'The Messenger of All2h
g forbadeusfromcombingourhair
every day."'['] (Bhih)
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Comments:
1. 'Like Ahii Hurairah': This comparison could be concerning the period of
time too; that he also stayed with the Prophet $$$ for four years. AbO
Hurairah &+arrived in the year 7H . and the Prophet @ passed away in the
third month of the year I1H. Or the comparison could also be in its nature
or particulars that, as Ahii Hurairah 8 stayed all the time with the Prophet
g ;in the same manner this dignified person also used to remain in the
company of the Prophet g.
2. 'Combing the hair daily': Because one's combing the hair daily provides the
evidence that they are given to preening themselves excessively, and this trait
is generally found in women. Either such a person preens and spruces himself
['I Meaning, so as not to be preoccupied with personal appearance, and Muslims today have
lost most of this chapter in their pursuit of constahtly following the non-Muslims. And to
All31 is our complaint.
...
+I
55
& &-)I
+Lg
and keeps himself attractive like women, wl~icliputs other men to the test and
cause them to go astray, or if he does so in order to attract women toward
him, then he would cause mischief among women. Men sl~ouldnot have
excessive inclination toward preening and beautification, othenvise they would
give rise to evils.
3. The unmistakable outcome of one's not combing the hair daily would be that
they would be prompted lo have regular haircuts, so that the need for
combing the hair daily does not remain. Herein lies the correlation of this
chapter with the theme.
Chapter 7. Combing The Hair

Every Other Day
5058. I t was n a r r a t e d t h a t
'Abdull?ih bin Mughaffal said: "The
Messenger of AlEh @ forbade
combing one's hair, except every
other day." (Da'a
5059. It was narrated from AlHasan that the Prophet @ forbade

combing one's hair except every
other day. (Da'if)
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5060. I t was narrated that AlHasan a n d Muhammad said:

"Combine one's hair (should be
done) every other day." (Da'if)
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Comments:
In this command, there is an admonition for those people who always keep a
comb in their pockets. For elaborate discussion, please turn to Had& 5057.
2 L
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2
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'Abdulltih bin a a q i q said: "One of
the Companions of the Prophet @
wasagovernorinEgypt,andone
of his companions came to him and
found him with unkempt, wild hair.
He said: 'How come I see you with
wild h a i r w h e n y o u a r e a
governor?' He said: 'The Prophet
of Allih @ forbade us from Al~rfi?h,'['l and we said: 'What is AlI$h? He said: 'To comb your hair
every day."' (Sahih)
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Indulgence in ease and plenty or Al-Ifih has a wider meaning. Combmg and
anointing oneself daily is part of its meaning.
$312 $@I
Chapter 8. Starting On The

Right When Combing One's
Hair
5062. It was narrated that '&&ah
,., a..
: j6 p*.
said: "The Messenger of All&

used to like to start in the right. H e
would accept with his right hand
and give with his right hand, and
he liked to start on the right in all
his affairs." (Sahih)
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general meaning of which is "luxuriousness."
...
Chapter 9. Letting The Hair

Grow
5063. It was narrated that Al-Bar?
said: "I have never seen anyone
who looked more handsome in a
red ~ u l l a l t [than
~ ~ the Messenger
of Allih g$,with his long hair that
came down to his shoulders.
(Salzih)

said: "Tile hair of the Messenger of
Alli311 j+g came halfway down his
ears." (plzih)
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Comments:
Meaning: Sometimes it was this length, sometime that
5065. Al-Bar? said: "I have never

seen any man more handsome in a
red Hullah than the Messenger of
Allih g.';."
He said: "And I saw his
long hair, coming almost to his
shoulders." (Saliilz)
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Normally referring to two pieces made from ihe same material which are worn together,
and it preceded.
...
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58
+@
Comments:
In Arabic, three expressions are used for long hair of the head: Wafrah,
meaning hair that reach the lobe of the ear; Limmah which descend below
the lobe of the ear but do not touch the shoulders; and Jummnh, which reach
the shoulders.
:,$ ?
( \ u U l ) +lJdl- ( 1 (,+=dl)
Chapter 10. Braids
+
5066. 'Abdd& bin Mas'fid said:

"According to whose recitation do
you want me to recite? Because I
recited seventy-odd Sirrahs to the
Messenger of A l l h @ when Zaid
had two braids, and was playing
with the other boys." (M*)
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Wi'il said: "Ibn Mas'iid addressed
us and said: 'How do you want me
to recite? According to the
recitation of Zaid bin B5bit, when
I learned seventy-odd Sirrahs from
the mouth of the Messenger of
kllih $gwhile Zaid was with the
other boys with two braids?"'
(Sahib)
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Comments:
In order to hold the hair of the children in place, they used to be braided, so
that the hair do not get defiled while playing and sporting around. When the
child would become sensible, there remained no need for braidmg the hair.
The gist of the matter is that he was just a child. From this Had&, the
...
59
peimissibility of plaiting the hair becomes known.
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5068. Z i y i d b i n A l - H u ~ a i n #I
narrated that his father said:
"When he came to the Prophet $g
in Al-Madinah, the Messenger of
Allih g said to him: 'Come closer
to me.' So he came closer to him,
and he put his hand on his braid
and wiped his head and prayed for
him." (Hasan)
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Comments:
The term 'Dhuwaba' is used to denote plaits of hair, meaning hair which are
braided or plaited. It is also used to signify hanging hair, which are called
locks, too. Actually, the hair which falls on the face were called locks or
tresses. And All3h knows best.
91
$&,
Chapter 11. Letting The Hair

Grow Long
(\\ 4
1
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0)
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5069. It was narrated that Wa'il
: jk
bin Hujr said: "I came to the

Prophet g and I had long hair. He
said: 'It is not good,' and I thought
hemeantme,soIwentandcutmy
hair. He said: 'I did not mean you,
but this is better."' (Sa!zi!t)
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Comments:
He said: "Jumnzah" (long hair) indicating that it looked better when shorter
than that, and its explanation preceded.
...
Chapter 12. Tying U p The
Beard
5070. Ruwaifi' bin Thabit said:
"The Messenger of
@ said:
'0 Ruwaifi', you may live for a long
time after me, so tell the people
that whoever ties up his beard, or
twists it,['] or hangs an amulet, or
cleans himself (after relieving
himself) with animal dung o r
bones, Muhammad has nothing to
do with him."' (Sahih)
.
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Comments:
1. 'Perhaps': This was in fact a prediction that 'you would live for a long time
after my passing away'. And that was the case. Ruwayfa' died in the year 53
H. and he was the last of the Prophet's Companions who died in Africa.
2. 'One who h o t s the beard 'Knotting' means knotting the hair of the beard
into a tangle so that it appears small. This is an unnecessary and unrealistic
contrivance. It is, therefore, forbidden. Or it means denotes tying the h o t s
out of arrogance and pride, as proud and ovemeening people used to tie
knots in battles. Or they probably tied lrnots so that they might not face any
hindrance while fighting. So to speak, tying the knots was synonymous with
fighting a battle. And All& knows best.
Some have understood it to mean that one should not fiddle with one's beard
whiie performing the ritual prayer. Or one should not tie knots in one's heard
before commencing the prayer with a view to protecting it from dust, as
A l l a s Messenger @ has forbidden one's tying the hair of the head and
collecting one's clothes during prayer. In other words, one should not merely
continue to wony about saving one's body, etc., from dust. One should rather
pay heed to praying the Salrih.
3. 'Hangs an amulet': It is 'wearing a bow string as a necklace. Watar s i m e s
the hip sinew or the vein of the sacrificial animal. It happens to be extremely
strong. The bow is stringed with it, so that it could discharge the arrow afar
['I To make braids or to make it curly.
3
1&
61
;is31 u@
due to its flexibility. During the period of Jahili~~ala,

people would get this
vein-string sufflated or blown upon by a soothsayer and then wear it round
the neck, so that they could guard themselves against evil eye. Since the
sootl~sayersused to recite polytl~eisticphrases, it was forbidden. Or a bell,
etc., used to be strung round the necks of animals. It was forbidden because it
was a means to caution the enemy. Or it was forbidden to tie the necks of
animals with the string, because it used to be very hard and sharp. There was
likelihood of the animal getting suffocated or his neck being slit, and they say
it was all done for protection; hence, it involves @irk!
4. Cleansing (Istiitja) after defilement by various types of bodily discharge with
the dung or bone of animals. Such things do not cleanse. It was, therefore,
forbidden to use it as a means of cleansing. Moreover, it is the food of Jinn.
Dung is nevertheless lice filth.
5. 'Has nothing to do with': This is a rebuke and reprimand, because these are
evil deeds, and some of them can be considered airlc.
dld 3 &
Chapter 13. Prohibition Of

Plucking Gray Hairs
(\r d l )
,>$I
bin Bu'aib, from his father, from

his grandfather, that the Messenger
of Allih g forbade plucking gray
hairs. (Hmaa)
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Comments:
L C
Graying is a sign of oldness or old age. When gray hairs begin to appear, they
obdurately continue to appear. It is useless to pluck them out. Moreover,
plucking gray hairs is a trick that deceives people, and deception is not
permitted. Dying the gray hair has been allowed since it is not an attempt to
permanently alter it. See what follows.
Chapter 14. Permission To Dye

The Hair
5072. It was narrated from AbO
I-Iurairah that the Messenger of
AUih
said: "The Jews and
Christians do not dye their hair, so
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(See also No. 5078).
5073. A similar r e v o r t was
narrated from Abfi Hurairah, from
the Messenger of All& @. (Sahih)
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All& g said: 'The Jews and the
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be different from them and dye
your hair."' (Sahih)
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All21 g said: 'Change gray hair,
but do not imitate the Jews."'
(Sa!zt!z)
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5077. It was narrated that Az-
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Zubair said: The Messenger of

AU5h g said: "Change gray hair
but do not imitate the Jews."'
(Hasan)
Both of these are not preserved.
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Dyeing Hair Black
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'Abbb, who attributed it to the

Prophet @, said: "Some people
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breasts of pigeons at the end of
time, but they will not even smell
the fragrance of Paradise." (Sah*)
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Comments:
1. 'Like the breasts of pigeons' means black.
2. Using pure, or dark, or '3et" black is unlawful, while other dark colors
mentioned later are exempt from this.
5079. I t was narrated that Jibir
said: "AbG QuhSah was brought
on the Day of the Conquest of
Makkah, and his hair and beard
were white like the ~aghiimnh.["
The Messenger of All21 $$ said:
'Change this with something,
- but
avoid black."' (Sahih)
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1. The Thnghirmah is a plant with white blossoms. Due to profuseness of the

blossoms, the shrub too loola white from afar.
2. AbG Quhifah is the father of Ah6 B a h As-Siddiq $+
&L
Chapter 16. Dyein Hair With

Henna And Katarn
8,

m a r r that the Prophet g said:
"The best things
- with which you
can change gray hair are
and Katam." (Sahih)
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[I' A white fruit from a type of plant.

1' A dye, which was dark. Some of them say it was a dye made by mixkg a plant with
henna, or other plants.
...
65
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P I & &)I
Comments:
When both are mixed well, the color does not remain utterly black, but
becomes slightly inclined to reddishness. Consequently, the possibility of
deception does not remain. The woad or indigo dye obtained from the leaves
of the plant called Katariz should not be in excess. Rather redness ought to be
apparent in it. Katariz are the leaves of a tree: mimosa flava. It grows in
Yemen. This dye applied with Hefzna to the hair is said to preserve its original
color. Its color is black with a touch of redness.
5G8l. It was narrated that AbO

Dharr said: "The Messenger of
E a h g said: 'The best things with
which you can change gray hair are
Herzlza and Katanz."' (Saftilz)
- ,
',,:i
i'
S-IJI ? p Y I +I
say: 'Some of the best things

with which you can change gray
hair a r e Henna and Katanz."'
(Safzi!~)
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z ? i h g said: 'The best things with
Herzlza and Katam."' (Sahilz)
Al-Jurairi and Kahmas contradicted
him.
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'Ahdull& bin Buraidah said: "The
Messenger of AUih jg said: 'The
best things with which you can
change gray hair are Henna and
fitam."' (Sahih)

'Abdullih bin Buraidah that he
heard that the Messenger of All&
@ said: "The best things with
Henna and Katam." (Sahth)
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dyeh his'beard w i d yellow dye."

(SaFfh)
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(Sahib)
5087. It was narrated that A b t

R i m a a h said: "I came to the
Proohet % and I saw that he had
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Comments:
Tinting the beard pale-gold or blonde means applying Henna only, as has
preceded above. The wlor of Henna too happens to be like pale-gold or
blonde.
...
+,
67
.+
?&L
Chapter 17. Dyeing The H a i r

With Yellow Dye
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- (\V
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( \ V ;LL;II)

Aslam said: "I saw Ibn 'Umar
je
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dyeing his beard yellow with
and I said: ' 0 A b t
@aliq['l
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'Abdur-Rahmin, are you dyeing
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your beard yellow with @alCq?'
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He said: 'I saw the Messenger of
$1 ;;j
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Allih g dyeing his beard yellow
;
4;
with it, and there was no other
kind of dye that was dearer to him
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than this. He used to dye all of his
.%+ ?
&
clothes with it, even his %?z8nza/z
(turban)."' (Sahih)
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f ; i36
Aht ' A b d u r - R b i n (An-Nasfi)
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said: This is likely more correct than
the narration of AbO ~ u t a i b a h . ~ ~ ]
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Comments:
@aMq is a feminine fragrance, which is made out of saffron and some other
ingredients. Its color happens to be yellowish-red. Since it is for the use of
women, men have been prevented from using it. The Prophet
might
perhaps have used it. Or something else which had a similar appearance as in
the previous narrations, or gotten it on his garments from touching his wives.
And Allah knows best.
';+L
2l;
t$f
:je
Qatidah that he asked Anas: "Did

the Messenger of Allill g dye his
hair?" He said: "His gray hair
didn't go that far, it was only a
little at his temples." (Sahilz)
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1'1 W a M q : A yellow dye, compound of saffron

1' NO. 5245.
...

that the Messenger of All31 gj did
not dye his hair; his gray hair were
only a little beneath his lower lip
and at his temples, and a little on
his head. (Sahih)
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5091. It was narrated from
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'Abdullsh bin Mas'fid that the

,,
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Prophet of Allih -~ disliked ten
> 3
things: Yellow dye, meaning
' 5 v$l
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m l a q , changing gray hair,
,
z', ,
dragging one's I,&, wearing gold
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rings, playing with dice ( ~ i ' r i b ) , ~ ' ~
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(a woman) showing her adornment
,
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t o people to whom it is not
3 s
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permissible for her to show it,
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,
,
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reciting RLlqyah, unless it is with AlMu'~?widhdt(Verses seeldng refuge
l
;
with =2h), hanging amulets,
removing to ejaculate in other than
the right
and t&g away
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the milk of an infant boy (by
. da.2
having intercourse with his mother)
- but he did not say that this is
Hardm. (Hasan)
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Comments:
1. 'He disliked them': Some of the above-quoted deeds or acts are absoiuiely
['I Ki'ib is plural of Ka'b and here it refers to bones taken from the b e e s of sheep which
were used in gambling similar to dice. Hence, it is considered to also apply to that.
The meaning of 'Azl is to withdraw prior to ejaculation, which was a practice
implemented to prevent pregnancy.
...
& +)I
y-
69
"G
unlawful and some reprehensible or undesirable. The expression 'dislike'

could be employed for both of them.
2. 'Applying Klzalirq': Please see Hadig 5088.
3. 'Changing gray hair' meaning by dyeing it black.
4. 'Dragging one's Zzrir': See Chapter 101.
5. Dice: Other texts mention "Nard" for dice, and Gapanj or backgammon.
6 . 'Not permissible for her to show it' means a woman's displaying her
beautification in front of someone other than husband. This is unlawful.
7. 21-Mu'liwigZt.' meaning the last two SLirahs of the Qur'an, in whicli Allih's
refuge is sough(; or other such reported prescriptions for Ruqyalz.
8. 'Hanging amulets': Beads, amulets, or talismans, whicli are worn to ward off
evil.
9. 'In other than the right place': Meaning to pullout during intercourse, so the
semen does not enter tlie woman's designated, lawful location.
10. 'Taking a way the milk' means to have coitus during the period of lactation,
because if pregnancy occurs during the period of lactation, the breast-milk
becomes injurious to the child. In the circumstances of weaning the child off
its mother's milk, the health of the child is likely to be adversely affected. This
is, however, reprehensible or undesirable. It is not unlawful.
11. 'He did not say that this is Harlini': Some venerable individuals have stated
contemning this phrase that Allill's Messenger
did not like all tlie abovedescribed things, but lie did not lule them unlawful. But this is wrong,
because there are quite a ilu~nberof things quoted above, which are unlawful,
it rather refers to the last act mentioned.
Chapter 18. Women ~ ~ e i n ~ [ ' ]
Ld.!
- (\A
,.
( \ A &I)
;& 2 ,> C$f

96 2 :&y 2
: ji
that a woman reached out her

hand (to give) a letter to the
Prophet @, and he withdrew his
hand. She said: ''0 Messenger of
All%h, I reached out my hand (to
give you) a letter and you did not
take it." He said: "I did not know
wllet,ler it was the llal1d of a
woman or a man." She said: "It is
tlie hand of a woman." He said: "If
you were a woman, you would
>
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I" The author did not mention "hair", nor is that in ihe narration; due to the sequence it
appears that he intends: "dyeing the hair."
The Boolc Of Adornment
...
&
70
+Lg
change your nails (by dyeing them)

with Henna." (,.D a",
m
2 ) ~ 7 '.LA!
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j
Comments:
1. 'Withdrew his hand from it, or he refrained from laying hand upon it': Lest it
might be the hand of a woman, because A U S s Messenger g never touched
the hand of a marriageable woman.
2. 'You would change your nails with Henna': It is one issue that a woman
should not keep her hands identical to those of men, but she should rather
necessarily tint the entire hand or at least the tips of the fingers, so that
distinction could be made. Otherwise, a mistake could be committed. It is a
different thing that due to his having been extremely cautious, the Prophet
made no mistake. But his apprehension proved right. It, however, does not
mean that if you had tainted your hands with Henna, I would not have
withdrawn my hand.
&I$ - ( \ T +I)
Chapter 19. Disliking T h e
Smell Of Henna
( 1 9 &dl)
&I,
5093. Karimah said: "I heard a

woman asking 'Ai&ah about
dyeing the hair with Henna. She
said: 'There is nothing wrong with
it, but I do not like to do it because
my beloved - meaning the Prophet
jg - disliked its smell."' (pa'&)
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Comments:
It seems the question was pertaining to using it in the hair otherwise applying
Henna to the hands is commendable for a woman.
(7. ~
1
) - t r . +I)
Chapter 20. Plucking Hairs
&I
&
&sf
5094. It was narrated from AbD
2%
Al-Husain Al-Haitham bin &ufayy

(AbD Al-Aswad said: anfayy) that
he said: "A f i e n d of mine who was
;!3
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+
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+
. 41
1
?+Q
>.
71
&
.I,,
&&
"KIl
called AbO ' h i r , froin Al-Ma'ifir,

a n d I went o u t t o pray in
Jerusalem. Their preacller was a
man from (the tribe of) Azd who
was called AbO Rail~inah,one of
the Companions." AbO Al-Husain
said: "My companion reached the
Masjid before I did, then I caught
up with him, and sat beside him.
He said: 'Have you heard the
preaching of Ah13 Rail~inah?' I
said: 'No.' He said: 'I heard him
say: 'The Messenger of Allih @g
forbade ten things: Filing (the
teeth), tattoos, plucking (hair), for
two men to lie under one cover
with no barrier between them, for
two women to lie under one cover
with no barrier between them, for a
man to add more than four fingers'
width of silk to the bottom of his
g a r m e n t like t h e foreigners
(Persians), or to wear more than
four fingers' width of silk on his
shoulders like t h e foreigners
(Persians), (and h e forbade)
plundering, riding (while sitting on)
on leopard skins and wearing rings
- except for rulers." (Da%f)
L-L- r e t 4 : c ,US j. ?L
' d ~ ~
.&,
+i pi plr *i o sr??:e ' 6 3 1 2 pj L? &-.I
Comments:
1. Filing (the teeth): Old women or women advanced in age, in order to
resemble young, used to file their teeth so that they might look young.
2. 'Tattooing': With the intention of beautification, a picture or design was
masked on a person's skin by making small holes in the skin with a needle; it
was then filled with antimony or any other hue or color.
3. 'Plucking out hair' means gray hairs, or the women plucking out the hair of
their eyebrows, making them thinner, or while wailing. All of these are
prohibited. Some scholars consider i* to refer to plucking any hair aside from
the pubic and underarm region, saying that plucking is more pennanant, and
...
72
ha&,,u
s
&
.I
shaving or the like is allowed. This is the view of m a d .
4. 'With no barrier': People of the period of Ignorance did not consider it necessary
to have somethiog between man and man, and between woman and woman.
5. 'Bottom of his garment': Meaning the hem or edges.
J&
, ' . 91
Chapter 21. Extending Hair

With Cloth
(7 \ 4
1
)
( Y \ &&I\)
& q ~g 3 i22 i&Lf - o qo

Gk : j6 rG
dk :
2 ,
: j 6 GLZ if&I
.+&
. 3 %g
.,33~
2
51
,
, s g 41;J
5095. It was narrated from Sa'eed

bin Al-Musayyab that Mu'iwiyah
said: "The Messenger of All& g
forbade giving a false impression."
(Sahahih)
,+&
d@I
\YT/Y\Tv:z
& d L ,,
A A : :
1
,$L . . . a+\,
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ij>L=-i
LolJl
Lo+\>
.~ji:~f%
,@>+I
.:
p
'
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&&I
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Comments:
ZLIWI:
(False impression) refers to falsehood in general, saying or testifying to
what is not true. The author included it here to indicate the reason for
prohibiting extending the hair. And he named this chapter: "With cloth"
because some scholars before him allowed extending the hair with substances
other than hair. While these narrations indicate that the prohibition applies to
anything used for such purpose.
5096. It was narrated that Sa'eed

Al-Maqbur? said: "I saw Mu'iwiyah
bin Abi Sufyin on the Minbar,
holding a ball of hair such as
women use. H e said: 'What is
wrong with Muslim women who
put such things (on their heads)? I
heard the Messenger of AU2h $@
say: "Any woman who adds hair to
her head that is not hers, it is
something false, that she is adding
to her head." (gasan)
*,
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Chapter 22. Woman Who

Affixes Hair Extensions
2 % $sf-
5097. It was narrated from H i a i m
bin 'Urwah, from his wife FStimah,

fro111 Asmi' bint Abi Bakr, that the
Messenger of Allih
cursed the
woman who affiies hair extensions
and the woman who has that done.
(Satiih)
,i,~
k*z :& +l;~
49 $ [ & > G
j+; 57
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zG! '+i
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c d~~' 6 J t + ~
\ \ o / Y \ Y Y : ~'$! . . . &+,I
+ ~ i : ~ +
LlAl & v ~ . q ~ v r C:& ~~ I
Comments:
Irrespective of whether one does it for a pice or gratis out of willingness,
because providing help or aid in unlawful works is also unlawful.
&wl (yr
Chapter 23. Woman Who Has

Hair Extensions Affixed
(yr UI)
: jc

Allih g cursed the woman who
affixes hair extensions and the
woman who has that done, the
woman who does tattoos and the
woman who has that done." AlWalid bin Abfi H i a i m narrated it
in Mursal form. (Sa!zi!t)
+
& &I+
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f
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that he heard that the Messenger

of Allih g cursed the woman who
woman who has that done, the
woman who does tattoos and the
woman who has that done. (Sa!ii!t)
&l
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5099. It was narrated from Nifi'
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Safiyyah bint Baibah, that '&&ah
said: "The Messenger of All& @
said: 'May All& curse the woman
who &es hair extensions and the
woman who has that done."'
(Sahib)
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5101. ~t was narrated from M ~ s N ~:ji;:
?-
L b + - J I 3 LblJl
jzl
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,,,,,
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gp
+
,
that a woman came to 'Abdull$h
,-I,
>
,CG,
UJ, : J ~ ShJ,
~
bin Mas'Cd and said: "I am a
;
ca;d
woman with little hair; is it alright
3'
for me to add extensions to my
::
s ' ., ' ,
6,
,*
~ . ' l i l > l d:~)j>,yl
cJI&lj!vryvrY
hair?" He said: "No." She said: "Is
it something that you heard from
';I>;
:!>I i l : A 6 $5 $ +I $
L
or that
the Messenger of Allih
' I~6y6+., A.
you find in the Book of All&?" He
<L
said: "No, rather I heard it from
2 :$ @ $1 4G;k
:>I
the Messenger of
B and I *
+J g :j~
%
find it in the Book of All$h." And
he quoted the Ha&h. (S&!z)
, & & j l G ~ j .&1+32&f;@
,
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r d , ~ JlX hip: ds ~ 9 r V 9 : ~
g p, [-I
:&d
. 241 & l ~ + ~4
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p
hp3T \ I / o :L+>~
i . . . LAAV
Comments:
It transpires from this, that even a woman who has little hair may not add
false hair, because this act also entails treachery and deception.
>$
r
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j!
,.
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-. #
hr
44;

Chapter 24. Al-Mutanarnrnis&t
(The Women That Have Their
5102. It was narrated that 'Abdullih
said: "The Messenger of Allill
cursed the women who do tattoos
and the women who have them
done, Al-MutarzamnaisBt, and the
women who have their t e e t h
separated[2] for the sake of beauty,
those who change (the creation of
Allih.)" (Sa!zilz)
G ~ A A V L L A A ?' : 4~ n
dl&.
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j k
,y 1\ Y O :
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: J,,
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b
&
1
3
b 1 J I j*) ~ j ?4i cy*!JJl
. 4m+,:
2 rj
,,st
,ej
+>;ti
C:
Comments:
1. 'Ncinlisah' means plucking the hail-': Clarification concaning it has preceded
earlier in Had?& 5094. It should, however, be kept in mind that those hair
which the Divine law has commanded to remove are exempted from this.
Moreover, as women are forbidden to pluck out hairs otl~erthan those quoted
above, in the same manner, men also may not pluck out hairs for the reason
of beautification or for cosmetic reasons.
5103. It was narrated that Ibrihim
:j6y
,n
,*ca
+y 1
said: "Abdullih said: 'The women

who have their teeth separated ..."
and he quoted the Haditla."'
(Salzt!~)
+,;l
5104. AbSn bin Sam'ah narrated
&$I
that his mother said: "I heard

'&\isha11 say: 'The Messenger of
Allgh gg forbade the woman who
does tattoos and the woman who
, ,
b(i- g2
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2 b1
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- '\
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gk
-,
:jk
.&&I
,,
:j" &.+
''
L-
: ji
jp -
2c 6k
,
:,a
&i
~2
: jk
most of them say it refe1.s to women who have the hair on thek
eyeb~ows~lucked,others say it includes the face, as has preceded, and others say it
includes more than that.
[I' That is, to make a gap between two of them.
1'1 Al-Mutanannnifrit and

has that done, the woman who
woman who has that done, AnNdmisah (the one who does the
plucking) and AI-Mutanammi!ah
(the one who has it done)."'
&
&
.I
76
Gljl
;
.
$&*I;
3q
2;;
'~ul;
dl,
., Q ~ ,
3%
s
(Sahib)
ids~
4
g.3
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k"p
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o~/?:hrie j i
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. laGs
Chapter 25. Women Who Have

Tattoos Done, And Mention Of
The Differences Reported From
'Abdullih Bin Murrah And A&Sha'bi About This
'Abdullih bin Murrah, from Al-
3;
i>g
:c+
[PI
&.JAJ,
$1
(Y
91"Al":C
+I)
gi & +%?I
H z t h , from 'Abdull%h, who said:

heon one who consumes Ribd, the
one who pays it, and the one who
writes it down, if they know that it
is Ribd; the woman who does
tattoos and the woman who has
that done for the purpose of
beautification; t h e o n e who
withholds Sadaqah (Zakdh); and
the one who reverts to the l i e of a
Bedouin after having emigrated
they will (all) be cursed upon the
tongue of Mu?mnmad @ on the
Day of Resurrection." (Hasan)
e9
.
$JL;JI LS MI& +dJ
JgT91g. &>WI ii
Comments:
1. 'Consumes Ribri' whether he consumes it or puts it to any other use, because
the use of interest or usurious gain is forbidden for one's self, in any form.
2. 'The one who writes it down' because this person also becomes a helper in
the perpetration of an enormity or a major sin.
3. 'If they know': means the individuals concerned have the knowledge that it is
a usurious transaction. Ignorance is forgivable.
...
P
I & &&I +g
77
4. 'One who reverts to the life of a Bedouin'. See No. 4191.
5. 'Upon the tongue of Mullammad g'means Allih's Messenger #ghas stated

that such a person would be under the curse on the Day of Resunection.
5106. It was narrated from Hu~ain,
&I3
'Awn, from A&-aa'b?, from AlH%ri&, who said: "The Messenger

of Allih g cursed the one who
consumes Ribri, the one who pays it,
the one who writes it down and the
one who witnesses it; the woman
who does tattoos and the woman
who has that done" - he said:[']
"Unless it is done as a remedy;" he
said: "Yes" -"the man who married
a woman in order to divorce her so
that she may go back to her first
husband and the man (the first
husband) for whom that is done; and
the one who withholds Sadaqah
(Zakslz). And he used to forbid
wailing (in mourning), but he did
not say 'cursed."' (Hasan)
.ql"q\:~
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+r
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421 3
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Mughirah, and Ibn 'Awn, from

Ash-Xabi, from Al-Il%ri&, from
'Ali, that the Messenger of Allih
$gcursed the one who consumes
Ribs, the one who pays it, the one
who writes it down, and the one
who withholds Sadaqalz (Zakih).
And he used to forbid wailing ( j
mourning for the dead). (Hasan)
Ibn 'Awn and 'At2 bin As-SPib
narrated it in Mursal fonn.
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['I That is Ibn Awn asking the question and A s g a ' b i answering it, as is clear in
narration of it recorded by Imgm Al.mad, No. 1120 (1:133).
the
...
$&&I ha31
+@
78
Comments:
1. 'In order to divorce her:' See No. 3445.

2. "He did not say 'cursed'" means wailing is assuredly unlawful, but the term
curse is not used for it here.
5108. It was narrated that from
--
'Atti' bin As-SVib, from AshSha'bi

who said: "The Messenger of AUih
@ w s e d the one who consumes
Rib& the one who pays it, the one
who witnesses it and the one who
writes it down; the woman who does
tattoos and the woman who has that
done; and he forbade wailing (in
mourning), but he did not say that its
doer is cursed." (Hasan)
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'The woman who tattoos': This work is unlawful, whether a woman does it or
a man. Since women used to generally practise it, feminine gender was
employed.
5109. It was narrated that Ab6

Hurairah said: "A woman who did
tattoos was brought to 'Umar and
he said: 'I adjure you by Allih, did
any one among you hear (anything
from) the Messenger of All31
g'?"Abii Hurairah said: "I stood
up and said: '0 Commander of the
Believers! I heard him (say
something).' He said: 'What did
you hear?' I said: 'I heard him say:
Do not do tattoos and do not have
tattoos done."' (Sahih)
Chapter 26. Women Who Have

Their Teeth Separated
.+GI
9 +341/
iii
. .
A&,
(y,
ml)
~ 2 *I
&5
L& a

Mas'Od s a i d : "I h e a r d t h e
Messenger of Allih @ cursing AlMutaizanz~ni~Bt,
women who have
their teeth separated, and women
who have tattoos done, those who
change the creation of All2h, the
Mighty and Sublime." (Salzih)
Comments:
+lJ.(
79
- (y,
36
:,,:
~~i
- 0\ \
s
~2:j,jL~;$~
.,
$
, 4
1?? 2 L ~ F
$ k+ ,y '$1
2 +$I
+
'
9 -
9
9 c6&
uw
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+
: 26 ?-
$1
ld,+
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,a,
41"4A:C
id$l
:c$
2 9, 1-1
In the Had?& 5094, it has preceded that during the period of Ignorance,
women were in the habit of filing their teeth to make them thinner. The
intention was to make the teeth appear separated from each other. The same
thing has been alluded to in this H a d i ~by making spaces between the teeth
(for beautification). This is unlawful.
'Abdullih said: "I heard the
Messenger of All2h $@, cursing AlMutananznzig?t, women who have
their teeth separated, and women
who have tattoos done, those who
change the creation of Allih, the
Mighty and Sublime." (Sa!zi!z)
.41"99:c
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j9 s t&WI & - d l
'Abdullih said: "I heard the
Messenger of All211 g say: 'May
All211 curse Al-Mutanar?znti~Bt,
women who have tattoos done and
women who have their teeth
separated, those who change the
creation of Allih, the Mighty and
: ,
&.+
3 '$1
,
22
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,,
$&$I
J$; &+. : j c $1
?dl
a1 $,, :J&
$1
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,
..
80
$ 5 ~ $QI-
Sublime." (Sah*)
. UJ-3 ;
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6 , -
.ff..
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4 9,
~
CZT"I
&.dl $1
C &I ~ I
5 ,
:E&
Comments:
'Change what All3h has created': So to speak, such deeds which these women
indulge in for the sake of beautification are in reality synonymous with
disfiguing a human's natural or primordially inherent form, although due to
their having cormpt disposition, they visualize it as beautification.
291
Chapter 27. Prohibition On

Filing (The Teeth)
- ( T Y +\)
( Y V z.i-41)

Al-Hwain At-Himyan^ that he and
a companion of his used to stay
with AbO Rai@nah to learn good
things from him. H e said: "One day
my companion came and told me
that he had heard AbO Raihinah
say: 'The Messenger of All& @
forbade filing (the teeth), tattoos,
and plucking hairs."' (Da'if)
:,~,
+,
,,
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f g 3 >g
~g $ : 2sl
,-:
-,
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f,,
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di
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,,"
2y
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y
.+ ~2: ;& k 2
: jg &&
4j,
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ZI
gl;
. &. +I &-G &flb
XI>
,
9 L . \:,
,'%J\
4 ps , 6 . 9 i : C
t r G
.>LL:&A
I
[+
Comments:
(This matter has been explainad in previous narrations. See No. 5094)

Raihinah said: "We heard that the
Messenger of All& @ forbade
filing (the teeth) and tattoos."
(Da 'if)
jp 3 -1
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81

RaihHna11 said: "We heard that the
Messenger of Allill g forbade
filing (the teeth) and tattoos."
(Sa!it!z)
s1
fik : j G .-
a !:
27
3:: ,,-,-
J~
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Chapter 28. Kohl

'Abbh that the Messenger of AllHh

+!gsaid: "One of the best kinds of
kohl that you use is I f i ~ i z i d
(antimony); it brightens the vision
and makes the hair (eye-lashes)
grow." (Hasan)
Abfi 'Abdur-RahmHn (An-Nasg)
said: 'AbdullHh bin 'Ut&nHn bin
IUluthaim
is feeble in Hadit&.
-
-dl
Lt.-i\:C
'>QI
&.dl9
j :"L
&
&.!.dl
ld@l
fik :Jk
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Chapter 29. Ad-Dahn (oil)["
5117. It was narrated that SimHk
said: "I heard Jibir bin Samurah
being asked about the gray hairs of
the Prophet g$.He said: 'If he put
oil on his head they could not be
seen, but if he did not put oil on his
head, they could be seen."' (Sa!zi!z)
(Y q U l )
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a '
1'1 Ad-Dahn refers to any thick oil, as opposed to other types which are mentioned.
.,
1s; '&
'
...
82
*I
Comments:
The objective of Jabir & is that AllWs Messenger
which were not seen when he applied oil to the hair.
Chapter 30. Saffron
cr.
5118. 'Abdullih bin Zaid narrated

from his father that Ibn 'Umar
used to dye his garments with
saffron. He was asked about that
and he said: "The Messenger of
Allih ?% used to dve his clothes
(with it).;' (Sahih) &
jd &I+ *E qf
g$ had few gray hairs,
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Comments:
(See No. 5088).
Chapter 31. ~ m b e r [ "
Muhammad bin 'All said: "I asked

'&&ah: 'Did the Messenger of
AUih g
g wear perfume?' She said:
'Yes, the perfumes used by men:
Musk and amber."' (Daft)
31
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Comments:
'Muhammad bin 'Ali': By him is meant 'Ali's son Maammad who is called
Maammad bin Al-Hanafiyyah, and Al-Hanafiyah refers to his mother. May
Allih's mercy be upon him. 'Men's perfumes' are which have fragrance but no
color. Colored perfumes are for women, for instance, saffron, etc.
['I 'Anbnr, which has been called ambergris and then amber in later times, is named after
the whale as it is a product which it regurgitates. It is not the same as the sap from trees
which hardens and is called "amber."
83
h ;-"
#I
Chapter 32. The Difference

Between Perfumes For Men
And Perfumes For Women
4 2 &I
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d. ...i Jl+>l
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?dl
5120. It was narrated that Abil

Allih g$ said: 'The perfume for
men is that whose scent is apparent
while its color is hidden, and the
periume for women is that whose
color is apparent, while its scent is
hidden."' ( D a m
: J6
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Comments:
1. 'Whose color is hidden': Men's perfumes may contain light color wluch is,
however, apparent when loolced at from a distance, for instance, the hue of
musk. In the same mannel; women's perfumes may contain slight fragrance. If
it is not sensed by passers-by, then there is no harm in it, because Allsh's
Messenger i!g did not negate it, he rather said, 'whose scent is hidden.' So to
speak, there is no harm if there is a slight scent.
2. If a woman is in the house of her husband, and if she does not go out, she
may also use a stronger fragrance.
5121. It was narrated from Abil

Hurairah that the Propbet g said:
"The perfume for men is that
whose scent is apparent while its
color is hidden, and the perfume
for women is that whose color is
apparent, while its scent is hidden."
(Hasan)
2
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Chapter 33. The Best Type Of

Perfume
&Z
2 $71
Sa'eed Al-KJudri
said: "The
Messenger of AU5h @ said: 'A
woman from among the Children
of Israel took a ring of gold and
filled it with musk.' The Messenger
of All& g said: 'That is the best
ldnd of perfume."' (Hasan)
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Chapter 34. Saffron And

Baliiq
Prophet i
g wearing a little dab of
@alz?q." The Prophet @ said to
him: "Go and scrub it off." Then
he came (again) and he said: "Go
and scrub it off." Then he came to
him (again) and he said: "Go and
scrub it off, and don't put it on
again." (Da%fl
k,,,:L
el
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Hurairah said: "A man came to the
& &Jl
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Comments:
1. Khnlfiq is a categoly of colored perfumes, which is composed of saffron and
other ingredients. It is forbidden to men because of its color.
2. 'Go back and wash it off yourself: The stain might have not yet been
removed.
5124. It was narrated from Ya'la

bin Murrah that he passed by the
Prophet
wearing BalCq. He
&S~I g 2
+
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...
said to him: "Do you have a wife?"

I said: "No." He said: "Wash it off,
then wash it off, then do not put it
on again." (Da'tj)
85
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Comments:
'Do you have a wife?' The purpose of the Messenger of M i l l @ was to
underscore that the perfume was allowed for his wife. A mark of the perfume
might have remained upon him due to his interaction with his wife. If it was
so, the11 there was no harm, because he had not applied it deliberately. But if
it is applied deliberately, then it is not allowed.
5125. It was narrated from Ya'la
b i i Murrah that the Messenger of
All2Ii @ saw a man wealuig
I&al2q and said: "Go and wash it
off, then wash it off, and do not
put it on again." (?a78
5126. A similar r e p o r t was

narrated from Ton 'Amr, from a
man, rom Ya'la. (Da'if)
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5127. It was narrated that Ya'la

bin Mnrrah A&-aaqafi said: "The
Messenger of All21 @ saw me
wearing a little dab of @Mq. He
said: ' 0 Ya'la, do you have a wife?'
I said: 'No.' He said: 'Wash it off
and do not put it on again, then
wash it off and do not put it on
again,thenwashitoffanddonot
put it on again."' 1 said: "So I
washed it off, and did not put it on
again, then I washed it off, and did
not put it on again, then I washed
it off, and did not put it on again."
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Comments:
The reiteration of washing it up again and again is only for emphasis so that
one washes it well and he does not go near it again. The reiteration of AbC
Ya'la too is the expression of his acceptance of this emphasis or insistence.
He did not even allow that notion to occur in his heart again.
p.
said: "I passed by the Messenger of

All21 $gand I was wearing &a&.
He said: '0 Ya'la, do you have a
wife?' I said: 'No.' He said: 'Go
and wash it off, then wash it off,
then wash it off, and do not put it
on again.' So I went and washed it
off, then washed it off, then washed
it off, and I did not put it on
again." (Dam
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87
Chapter 35. Kinds Of Perfume

That Are Disliked (Maknih)
For Women
,
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?-
A g a r 1 said: "The Messenger of

Allih g said: 'Any woman who
puts on perfume then passes by
people so that they can smell her
fragrance then she is a n
adulteress."' (Hasan)
tEj,d!
4
1
(TO &A\)
5129. It was narrated that Al-
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si>l
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l
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:YVA7:c
t4L,3\
Comments:
'She is an adulteress' means it is a sign of a woman's loose character and of
her having been an adulteress that she exhibits her adornment to people, so
that people might be drawn to her and desire her.
Chapter 36. Women

Performing Glzusl To Remove
Perfume
All2h $gsaid: 'If a woman goes out
to the Masjid, let her perform
Glausl to remove perfume as she
would perform Ghusl to remove
Ja~zribala(impurity following sexual
activity)."' This is an abridged form
of it. (Salzilz)
& !f>l
h$l
(YT Lzll)
(TI +I)
&I
88
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Comments:
1. 'To the Masjid' means going out of home, whether she goes to the mosque, or
to someone's house, or to the f m . The mosque is specifically mentioned,
because it is the place of purity. Fragrance is extremely superior therein, but a
woman may not perfume herself even whiie going to the mosque. Hence,
other places are out of the question.
2. 'Perfo~mGhusl', because the pernme touches from one part of the body to
another. The effect of perfume, therefore, would not be obliterated unless
one takes full bath.

Women Attending The Prayer
If They Have Perfumed
Themselves With Incense
wi; flp,dl
- (YV +I)
?Al& gGf1:~ iu,

(YV L A l )
5131. I t was narrated that AbB

All2h @ said: 'If a woman has
perfumed herself with incense, let
her not attend 'Is&?' prayer."'
(S@ih)
Abii 'Ahdur-Rabhn (An-Nad'i)
said: I do not know of anyone who
followed up Yazid bin KJusaifah
(by also narrating) from Busr bin
Sa'eed, for the saying of AbB
Hurairah. Ya'qBb bin 'Abdullhh
Ibn Al-Ashajj contradicted him, he
reported it from Zainab A&Thaqafiyyah.
Comments:
Bakhar means incense; when lighted with fire, its fragrance is sensed, as are
incense sticks, etc. in modem days. It is not permissible for a woman to go out
of home, applying any kind of fragrance, whether she goes to the mosque or
anywhere else. The Isha prayer is specifically mentioned, because incense
would be humed more at that time for various reasons.
...
5132. It was narrated that Zainab,

the wife of 'Abdullih, said: "The
Messenger
- of Allill @, said: 'If one
of you wants to attend 'I&;' prayer,
let her not touch perfume."' (Saliifi)
&$ ~
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.qfYO:,
Comments:
If women do not intend to go out of the home, they may pelfume themszlves
for their husbands.

the wife of 'Abdullih, said: The
Messenger
said: "If
- of Allih
one of you wants to attend 1&8'
prayer, let her not touch perfume."
(Salzilz)
.. . . ,
AbO 'Abdur-Rahmin (An-Nasc)
said: The Hadie of ~ahya['l and
Jarir is more worthy of being
correct than the Had@ of Wul~aib
bin hil lid,'^] and All211 knows
best.
5134. It was narrated from Zainab

Ath-Thaqafi~ahthat the Pro~llet
of Allih @ said: "If any one of you
goes out to the Masjid, let her no1
go near perfume." (Safzilt)
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The narratioe with chains from both of them appears under No. 5262, and it is the same
as that narrated through Jarir under No. 5133.
...

A&-maqafiyyah, the wife of
'Abdullih, that the Messenger of
AUih g told her not to touch
perfume if she wanted to go out to
'I&ri3 the later. (~ahih)["
MI
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Comments:
This narration does not connote that women may anive for the other
remaining prayers (other than the 'I&ri') perfumed. Rather, the 'I&ri' prayer
was particularly mentioned, because it is the time when women generally
perfume themselves, as is described in Had?& 5131. In other versions going to
the Masjid in general is mentioned.
: JG
3 41 ~ $ 1 - \ y y
A&-naqafiyyah that the
,
- ,, *
f ?. , >:,
~zk
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:
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~
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3
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Messenger of Allih gg said: ''If a
woman goes out to @ray) 'I@:
let
&G 2 $& 6kf 2 9i;.
her not touch perfume." (Sahih)
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5137. It was narrated that Zainab

A t h - n a q f i y y a h s a i d : "The
Messenger of All& ?@ said: 'If one
['I The later of the nighttime prayers
+ >p+
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"
-,
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,
*.,
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,_
...
of you wants to attend the prayer,

let her not touch perfume."'
(Sa!zi!z)
Abfi Abdur-Ral~man (An-Nas$'i)
said: And this is not preserved as a
narration from Az-Zuhri.
., . ,
<*-;si-?j.
+~~LJ>*L:
: g 412;; Ji : a'i
u~
>:$ >\xL
,..
5 \L3
('A
said: "When Ibn 'Umar burned

i n c e n s e he w o u l d b u r n A l ~ l i r ~ ~ w a l that
z ~ ' ~was not mixed
with anything else, or camphor
mixed with some Al-Uli.~uwah.
Then he said: 'This is what the
Messenger of All21 @ used to
burn."' (Salzih)
-.,,:
lu~
J b l
++-I
'
h
i
narrated
that the Messenger of Allsh @
used to tell his wives not to wear
jewelly and silk, He said: "If you
want the jewelry and silk of
Paradise, then do not wear them in
this world." (Sahi!~)
'il$
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Chapter 39. Dislike F o r

Women T o Show Their Jewelry
And Gold
5139. 'Uqbah bin
'
j,j
- (YA +I)
2. s . y PS. -L-I
l>t
g ~7
&dl)
o ,
5138. It was narrated that Nsfi'
, (,Q
Chapter 38. Incense
&. &;sLl
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["Ai-Uliiruwalz, they say it is a Persian word for
'Ud (aheswood).
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-->
Comments:
The author indicates - by the chapter name and narrations - that what is
narrated prohibiting gold for women, applies to them wearing it such that
those not related to them see it.
5140. It was narrated from Rib'i,
: jti
from his wife, that the sister of

Huaaifah said: "The Messenger of
All& @ addressed us and said: '0
women, do you not have any silver
to wear for adornment? For there
is no woman among you who wears
gold and shows it, but she will be
punished because of it."' (Da'if)
,<,
from his wife, that the sister of

Huaaifah said: "The Messenger of
All& @ addressed us and said: ' 0
women, do you not have any silver
to wear for adornment? For there
isnowomanamongyouwhowears
gold and shows it, but she will be
punished because of it."' (DaTfl
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5142. AsmP bint Yazid narrated

that the Messenger of All2h @
said: "Any woman who puts on a
necklace of gold, Allih will put
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something similar of fire around

her neck. Any woman who puts
earrings of gold on her ears, Allih,
the Mighty and Sublime, will put
earrings of fire on her ears on the
Day of Resurrection." (Da'if)
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AsmP Ar-Rahabi that Thawbin, the
freed slave of the Messenger of
Allih s, told him: "Fitimah bint
Hubairah came to the Messenger of
Allih @ with a big ring on her
hand." He (the narrator) said: "This
is what I found in the book of my
father, a huge ring.,, - 'cTlle
Messenger of Allih g started
hitting her hand, so she entered
upon Fitimah, the daughter of the
Messenger of Allih @, and
complained to her about what tlie
Messenger of All2h g& had done.
Fitimah took off a gold chain fiom
her neck and said: 'This was given to
me by Abfi Hasan.' The Messenger
of Allih @ came in and (saw) tlie
chain in her hand. H e said: ' 0
Fitimah, would you like the people
to say that the daughter of the
Messenger of A s h Bi has a chain of
fire in her hand?' Then he went out,
without sitting down. Filimah sent
and she bought a slave with the
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money, and set him free. He was

told of that and he said: 'Praise be to
Allih Who has saved F i ~ a from
h
the Fire."' (Sahih)
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Thawbin said: "The daughter of
Hubairah came to the Messenger
of All& g and on her hand were
large gold rings." - a similar
report. (Saeih)
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Hurairah said: "I was sitting with
the Prophet $& when a woman
came t o h i m and said: ' 0
Messenger of A U Q two bracelets
of gold.' He said: 'Two bracelets of
fire.' She said: '0 Messenger of
All&, a necklace of gold.' He said:
'A necklace of fire.' She said: 'Two
earrings of gold.' He said: 'Two
earrings of fire.' She was wearing
two bracelets of gold, so she took
them off and said: '0 Messenger of
Allih, if a woman does not adorn
herself for her husband, she will
become unattractive to him.' He
said: 'What is there to keep any
one of you from making earrings of
silver and painting them yellow
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that the Messenger of All& @ saw
her wearing two bracelets of gold.
The Messenger of All21 @ said:
"Shall I not tell you of something
that is better than this? Why don't
you take these off and wear two
bracelets of silver, and paint them
yellow with saffron, and they will
look fine."' (?a'%
AbO 'Abdur-Rabin (An-NasZ)
said: This is not preserved, and
Allih lmows best.

Gold For Men
( f a
5147.
bin A% yalib said: "The
Prophet of Allill @ took hold of

some silk in his right hand and
some gold in his left, then he said:
'These two are forbidden for the
males of my Unzmah."' (Salzih)
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Comments:
So to speak, they are permissible for women, as is unequivocally mentioned in
the forthcoming narrations; whereas it is not permissible for men to imitate
women. Adornment and beautification is a woman's strong point or specialty.
It is contrary to manliness.
5148. 'Alibin Abf Tilib said: "The

Prophet of All31 @j
took hold of
some silk in his right hand, and
some gold in his left, then he said:
'These two are forbidden for the
males of my Ummah."' (Sahih)
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5149. 'Ali said: "The Prophet of
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Q
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'his right hand, and some gold in his
left, then he said: 'These two are
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Ummah."' (Hasan)
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The Book Of Adonunent...
97
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'Abdullih bin Zurair Al-Ghifiqi

said: "I heard 'Ali say: 'The
Messenger of AlEh g took some
gold in lus right hand and some silk
his left hand and said: This is
forbidden for the males of my
U~iwzah."'(Salzih)
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Comments:
The conflict of the right and the left is an eiror of some later transmitter.
&I
MOsi that the Messenger of Allih

g said: "Gold and silk have been
permitted for the females of my
U~nmalz,and forbidden to the
males." (Sahilz)
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Mu'iwiyah that the Messenger of
M i h @ forbade wearing
and
gold, unless it was broken (into
smaller pieces). (Salzilz)
>l
'Abdul-Wahhib contradicted him;
he reported it from malid, from
Maimirn, from AbO Qilihah.
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Comments:
'In small pieces or fragments': The Arabic expression used in iMnqta', means it
ought to be small in size and used in various places, for instance, on the hilt
of the sword, whether it is in the form of 631 or ruffle or fluffor in the form
of dots. The entire hilt may not be gilded. Likewise, there could be gold flakes
or marks upon a silver ring. In the same manner, if silk is also utilized in the
form of fragments upon another cloth, in small or tiny size, then there is no
harm in it.
5153. I t was narrated from
@ 6 2 : 2b
':$.hL,,'f ' - 0 \ o T
Mu'iwiyah that the Messenger of
:,
- , 3~ ~2
All& g forbade wearing gold
L" d '33
unless it was broken (into smaller
3 $$g $1 JG; >? : G3G 3 &$$
pieces), and (he forbade) riding on
"$: 3;LLs
Al-Maydeir. (Sahih)
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Comments:
Al-Mqcigir See No. 5311.
A,' h i 4iy.
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5154. It was narrated from Abfj
Shaikh
-
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, :
y?aJ-9; bsG &+bl ,y
that he beard Mu'iwiyah

say, when a g r o u p of t h e
Companions of Maammad g
g
were with him: "Do you know that
the Prophet of Allih g$ forbade
wearing gold unless it was broken
(into smaller pieces)?" They said:
"By Allih, yes." ( M i h )
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5155. It was narrated that AbB

~haikhll] said: "While we were
with Mui2wiyah on one of his
pilgrimages, he gathered together a
group of the Companions of
Maammad #& and said to them:
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say it was g a y w h . He was a famous reciter of Al-Basrah, and he died
after the year 100. (Tah&b Al-Kamiil).
['I AbB
and they&
...
99
'Do you n o t know t h a t t h e

Messenger of All211 @ forbade
(into smaller pieces)?' They said:
'By Allih, yes."' (Sa!zilz)
Yahya bin Abi K a a r contradicted
him, as his other companions
differed."]
'&I>
G9f":e
9,

Himmin that when Mu'iwiyah
went on Hajj, he gathered together
a group of the Companions of the
Messenger of All& % at the
Ka'bah and said to them: "I adjure
you by All&, did the Messenger of
Allih @ forbid wearing gold?"
Thev said: "Yes." He said: "And I
bear witness to that." (Sahilz)
Harb bin &addid contradicted
him, he reported it from Yahya,
from Abii &a@, from his brother,
HimmHn.
5157. Abfi s a i k l l narrated from

his brother Himmin, that when
Mu'Hwiyah went o n H a j j , he
gathered together a group of the
Companions of the Messenger of
AllHh g at the Ka'bah and said to
them: "Iadjure you by AllHh, did
the Messenger of Allih g forbid
wearine eold?" They said: "Yes."
He said: "And I bear witness to
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his companions from him about it.
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5158. W m 2 n said: "Mu'2wiyah

went on Haj' and he called a group
of Ansir to he Ka'bah. He said: 'I
adjure you by AU*, did you hear
the Messenger of All* @ forbid
gold?' They said: 'Yes.' He said:
'And I bear witness to that."'
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5159. Himmgn said: 'Mu'awiyah
went on Hajj and he called a group
of Ansir to the Ka'bah. He said: 'I
adjure you by AUih, did you hear
the Messenger of AUih @ forbid
gold?' They said: 'Yes.' He said:
(Sahib)
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5160. I b n H i m m i n said:
"Mu'iwiyah went on Hajj and he
called a group of Ansir to the
Ra'bah. I-Ie said: 'Did you hear the
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Messenger of Allih g forbid gold?'

They said: 'Yes.' He said: 'And I
bear witness to that."' (Sahi!~)
:J6
.qf04:, ',.ssl
5161. Himmin said: "Mu'iwiyah

went on Hajj and he called a group
of An@r to the Ka'bah. He said: 'I
adjure you by Allih, did you hear
the Messenger of Allih g$ forbid
gold? They said: 'Yes.' He said:
(Sa!ti!z)
Abfi 'Abdur-Rab8n (An-NasPi)
said: ' U r n i r a h is b e t t e r a t
memorizing than Yahya, and his
narration[" is more worthy of
being correct.
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around him: 'Do you know that the

Messenger of Allih g forbade
wearing
They said: 'By Al]$h,
yes.' He said: 'And (be forbade)
(into smaller pieces)?' They said:
'Yes."'
'Ali bin Ghurib
contradicted him; he reported it
from Bahais, from Abfi aai!&,
from Ibn 'Umar. (Salzih)
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5162. Abfi a a i k h Al-Hun3 said:

"I heard Mu'iwiyah say to a group
of Muhlijid,l and
who were
1'' Umirah's nanation is No. 5159.
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5163. Abii aaikh said: "I heard

Ibn 'Umar say: 'The Messenger of
AU6.h
forbade wearing gold
unless is broken (into
pieces)."' (Hasan)
Abii 'Abdur-Ralph (An-NasVi)
said: The Had@ of An-Nadr[ll is
more likely what is correct.
'Arfajah bin As'ad, that his nose

was cut off at the battle of AlKulib during the Jiihiliyyah, so he
wore a nose made of silver, but it
began to rot, so the Prophet @$
told him to wear a nose made of
gold. ( m a n )
41
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Chapter 41. H A Man's Nose

Has Been Cut Off, Can He
Wear A Nose Made Of Gold?
.&I&. a
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102
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Comments:
1. We learn that for men, the use of gold as adornment is forbidden; but it is
permissible by way of necessity.
2. 'The Battle of Kz~lib': The Kuliib was the name of a well or a spring. A fierce
battle had taken place there, during the period of Ignorance.
['I Toat is, 5162 is more worthy of being correct than 5163
...
5165. It was narrated from 'AbdurRahm2n bin T a r a f a h , from

'Arfajah bin As'ad bin Karib, who
was his grandfather - saying that
he saw his grandfather, and he
said: "His nose had been cut off at
the battle of A-ICulib during the
Ji?lziliy~>ah,
so he wore a nose made
of silver, but it began to rot on
him, so the Prophet @j told him to
wear a nose made of gold."
bin Al-Musayjab said: "Umar said

to Suhaib: 'Wl~y do I see you
wearing a ring of gold?' He said:
'One who was better than you saw
it and did not criticize it.' He said:
'Who was that?' He said: 'The
Messenger of Al2h g."'
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Chapter 42. Concession For

Gold Rings For Men
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Comments:
See the following narration.
The Boolc Of Adornment ...
104
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*I&
Chapter 43. Gold Rings
,
,
,e 6

Allih @ started to wear a gold
ring, and the people started to
wear gold rings. The Messenger of
All& @ said: 'I was wearing this
ring, but I will never wear it again.'
H e threw it away and the people
threw their rings away." (Sahib)
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1. Allib's Messenger g had not worn the gold signet-ring for adornment. But
he had it made for sealing. That is why he wore it with the stone turned
inward toward palm, whereas those who wear it for adornment keep the stone
outside on the back of the hand.
2. 'I shall never wear it again': So to say, the permissibility was abrogated. In the
forthcoming narrations, there is clarification regarding its unlawfulness.
3. 'So the people threw their rings away': Following the Messenger @.
4. Other narrations cxplain that AllWs Messenger
then got a silver ring
fashioned so that he could seal letters and ordinances or commands with it.
5168. 'Ali said: "The Prophet
forbade me to wear gold rings and

~ l - ~ a s s i ,red
[ ~ ~] l - ~ i y r i & i r , [ and
~'
(to drink) Al-Ji'ah. r31 (Hasan)
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['1Al-Mithomh, plural: AI-M$@k A type of cushion, usually used on camel-saddles, often
madewith silk.
[ 2 1 A I - Q ~and
C Al-Qasjyah: Referring to a cloth, or clothing, *om a place called Al-Qass,
which they say was in Egypt; a fabric which was mostly silk.
Is' Al-Ji'ah: A drink made fiom barley or wheat; beer.
105

said: "The Prophet g forbade me
to wear gold rings and AI-Qassi,
red Al-M@&ir." (Hasan)
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5170. 'Mi said: "The Messenger of

Allill g,forbade gold rings, red
Al-MrjiB&ir, Qassrjialz garments and
Al-Ji'ah, which is a drink made
from barley and wheat." - And he
mentioned its strength. (Hasan)
'Ammir bin Ruzaiq contradicted
him; he reported it from AbG
Ishiq, from Sa'sa'ah, from 'Ali.
said: "The Messenger of Allih @

forbade me (to wear) gold rings
and Al-Qassi, Al-Mikaralt, and AlJi'alt." (Sahi!~)
AbG 'Abdur-Rahmin (An-Nad'i)
said: The one that is before it is
more likely to be correct.
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Comments:
Eve~ykind of intoxicating drink is unlawful; irrespective of whatever
ingredients it might have been made of, whether it is little or more.
5172. It was narrated that Sa'sa'ah

bin Suwhiu said: "I said to 'Ali:
'Forbid t o us that which the
Messenger of Allih +!g forbade to
you.' H e said: 'He forbade me from
Ad-~ubbt'['l , ~ l - ~ a n t a r n,[ ~gold
l
circles (rings), wearing silk, and AlQassi, and red Al-Mi&rah."'
(So!+)
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Comments:
Gourd containers and pitchers smeared with tarcoal happen to be without
pores. If Nabidh is made in them, it soon produces intoxication. That is why
during the period of Ignorance, people had kept these vessels especially for
brewing wine. Allih's Messenger @, therefore, forbade the use of these
utensils for making Nnbidh in the beginning. Later on, he gave permission,
provided it did not produce intoxication. (Detail has preceded in its place).
5173. It was narrated that M?i

bin 'Umair said: "Sa':a'ah bin
Suwhin came to 'Ali and said:
"Forbid to us from that which the
Messenger of All& @ forbade to
you." H e said: "He forbade us
from Ad-Dubbt', Al-Hnntarn, An~ a ~ i r , [Al-Ji'ah,
~]
and he forbade
us from gold circles (rings),
wearing silk, and wearing Al-Qassi,
and red Al-Mi@flrah." ( D a m
'''Ad-DubbB': Gourd, see the related chapters in the Book of Drinks.

[2]Al-Hnntam:See No 5620, md the narrations of that chapter.
See No. 5626.
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Comments:
An-Naqiv: A large vessel used to be fashioned by hollowing out tbe root or the
lower part of a palm tree. Since this one also used to be devoid of pores, they
had specified this vessel also for wine, so that intoxicatio~lcould occur quickly.
5174. Sa'sa'ah bin Suwl@n said to

'Ali: " 0 Commander of the
Believers! Forbid us from that
wllicll the Messenger of All21 g
forbade you from." He said: "He
forbade us from Ad-Dubbli', AlHalzta~n,~l-~i'alz,[']and from gold
circles (rings), and from wearing
silk, and from red Al-Mi&lolz."
(sa!zilz)
Abii 'Abdur-Rabin (An-NasS)
said: The Had?& of Mawin and
' ~ b d u l - ~ i h i dis[ ~more
]
worthy of
being correct than the Had?& of
~sr?i'?l.'~~
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Allih @, forbade me three things
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them to the people. He forbade me
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5175. It was narrated that 'AX said:
p a
.:,a
wearing Al-Qassi, and Al-Mu'a~far.

Al-Mufaddam (garments that are
deeply dyed with ~afflower),'~]and
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1'1 Al-Ji'ah: A drinlt made irom barley and wheal, beer.

L2] Had?& No. 5173 and 5174, respectively.
1"
Haditil No. 5172.

k.5175 has it Al-Mu'o~faril-Mufaddam, while No. 5176 has it: Al-Mufoddam and AlMu'asfar. In No. 3601 of Suriail fin Mijah is the following: It was narrated that Ibn 'Umar
...
&
.I
108
+e
&
( h e f o r b a d e m e ) f r o m reciting
Quu'hnwhen prostrating orbowing."

H e was followed (in t h a t
n a r r a t i o n ) by ~ d - ~ a h h ibin
k
'U-k
(WSh)
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Comments:
1. 'I do not say': The purpose is to emphasize that since AUih's Messenger @
had addressed me in the singular, I too employ the singular forms, and not
the plural. Otherwise, the hereunder mentioned substances are unlawful for
every Muslim as they were unlawful for 'AX 9.But the unlawfulness of gold
and silk is for men.
2. 'In the postures of bowing and prostrating': The reason for the unlawfulness
of reciting the Qur'k might perhaps have been due to the fact that the
bowing and prostrating are the conditions of extreme helplessness and
humbleness or debasement before All&, Most High. And the Glorious
Qur'in is the Speech of AU&, which is of immensely lofty rank;. I t is not
suitable or compatible with these states or postures. And All% knows best!
+ ,.
5176. It was narrated that 'A3 said:

"The Messenger of AUih g
;,
forbade me - but I d o not say that

h e forbade you-fromweariugrings
of gold, and from wearing AI-Qassi,
a n d from wearing Al-Mufaddam
(garments dyed deep red) and AlM u ' a ~ f a r (garments dyed with
safflower), a n d f r o m reciting
Qur'& while bowing." (Sahih)
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said: "The Messenger of Allih (g)

forbadeAl-M~rfaddam."(One of the narrators) Yazid
said: "I said to Al-Hasan: 'What is Al-Mufaddam? He said: '(Clothes) that are dyed with
Al-'U& (saMower)."' By itself ~l-~u'a&ar means that whichis dyedwith sdlloier. And
in narrations that mention Al-Mufaddam alone, they say as explained in the narration of
Ibn Mijah: "Dyed (or saturatedj with safnower" Ibn .&-Ma& said: 'The Mufaddnm
among clothes: What is dyed red. And it is said: It is the one that is not strong red andAlFadm is that which is thick with blood, and Al-Mufaddam is taken from that. And the
garment isFadm when it is richly dyed."LisanAl-%rab (FaDallGhainlMim)So when they
are mentioned separately as they are here: 741-Mufaddam and Al-Mu'mfar" then AI.l.lttj%ddamm e t rhar ~vl~ich
ib dyed red. Safflower is a reddid$-orangespicc and dyc, so
Al-.ll~(foddanrrncans rhar which is rhs nchlv dvcd with ir, whilc Al-.lir~'aslur rricrs to whar
has been dyed with it in general. And All& i&ws best.
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Ibrmm that his father told him
that he heard 'Ali say: "The
Messenger of Allih @$ forbade me
to recite Qur'in while bowing and
to wear gold and garments dyed
with safflower." (Sa!zi!z)
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brill?rn bin 'Abdullih bin Hunain

that his father said: "I heard 'AE
say: 'The Messenger of Allill ?g
forbade me -but I do not say that
he forbade you - from wearing
gold rings, Al-Qassi, and garments
dyed with safflower, and reciting
Qur'in whiie bowing."' (Sa]zi!z)
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forbade me from rings of gold,
garments dyed with safflower, and
wearing Al-Qassi, and from reciting
Qur'in whiie bowing." (Sa!zih)
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5180. I t was narrated from Ibn

Hunain - the freed slave of Ibn
'Abb& - that 'Ali said: '<The
Messenger of AU2h @ forbade me
from wearing Al-Qnssi, garments
dyed with safflower, and gold
rings." (Sahih)
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Hunain, the freed slave of 'AX, that
'Ali said: "The Messen~erof AUih
gg forbade me from four: Gold
rings, wearing Al-Qassi, reciting
Qur'iin while I am bowing, and
from wearing garments dyed with
saflower." (Sahih)
And Ayyib was in accord witb
him, except that he did not
mention "freed slave."
5182. It was narrated from NW,

from a freed slave of Ibn 'Abbh,
that 'Ali said: "The Messenger of
AUih gg
-~ forbade me from wearing
garments dyed with saftlower, and
from Al-Qassi, and from gold rings,
and that I recite Qur'iin while I am
bowing." ( S 4 i h )
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~ [i~;]

Chapter 43. The Differences
Reported From Yahya Bin Abi
K a w r About That
4 1-
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62
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'Ali said to him: "The Messenger

of Allih g forbade me (from
wearing) garments dyed with
safflower, and from gold rings, and
from wearing Al-Qassi, and that I
recite Qur'in while I am bowing."
(SaJzih)
Al-Laia bin Sa'd contradicted
him.
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c.,,
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5184. It was narrated from 'Ali

that the Messenger of Allih @
forbade (wearing) garments dyed
with safflower, and Al-Qassiyah
garments, and reciting Q u r ' i n
while he is bowing. (SaJai!~)
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5183. Ibn Hunain narrated that
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said: "The Messenger of AUih @

forbade" and he quoted the same
Had& (Sahtfi)
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Chapter 44. The Haditlz Of

'Abldah
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said: "The Prophet @ forbade me
from Al-Qassi, silk, gold rings, and
that I recite Q u r ' h while bowing."
Hi@m contradicted him, he did
not narrate it in Ma@' form.
elh&&I
;:
112
'
'Abidah, from 'AX, he said: "He

forbade red Al-Mayir&ir, wearing
Al-Qassi, and gold rings." (Fahih)
5188 It was narrated that 'Abidah

said: "He forbade red Al-Mayri&ir,
and gold rings." (Sahih)
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Chapter 45. The Hadith Of Abb

Hurairah And The Differences
Reported From Qat2idah
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5190. Hafs Al-Laig said: "I bear

witness that 'Imrin narrated to us,
he said: 'The Messenger of Allih
@ forbade wearing silk, and gold
rings, and drinking from AIHa~zhtinz."(Salzih)
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It becomes explicitly clear from these two narrations that the above-quoted
things are not specific to 'Ali.
5191. AbB Sa'eed Al-KJudri
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narrated that a man came from

Najrin to the Messenger of Allih
@. He was wearing a gold ring,
and the Messenger of AlEh g
turned away from him, and said:
"You have come to me with a coal
of fire on your hand." (Hasan)
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'A coal of fire': Because gold is unlawful for men and it is the cause of
punishment, therefore, the gold ring was called a coal of fire.
5192. It was narrated from Al-
.j g L@
Bar2 bin ' L i b that a man was

&ting with the prophet @ and he
was wearing a gold ring. The
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Messenger of All& @ had a stick
in his hand and the Prophet jg
struck his finger. The man said:
"What's wrong with me, 0
Messenger of Allih?" He said:
"Why don't you get rid of this thing
that is on your finger?" The man
took it and threw it awav. The
Prophet @ saw him after tiat and
said: "What happened t o the
ring?" he said: "I threw it away."
He said: "I did not tell you to do
that, rather I told you to sell it and
benefit from its price." This Had@
is Munkar. (Da'ifl
114
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B a t l a b a h Al-mushan? that the
Prophet @ saw a gold ring on his
hand, and he started to smack him
with a stick that he had in this hand.
When the Prophet
looked away,
he threw it away. He said: "I think
that we hurt you or we made you lose
money." (Dalif)
YGnus contradicted him; he
reported it from Az-Zuhrf, from
AbG Idris in Mzlrsal form.
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5194. AbG Idris Al-KJawlBni
n a m e d that a m a s among those

who met the Prophet @, wore a
gold ring. A similar report. (Da'iJ)
Abii 'Abdur-Ralpnh (An-NasVi)
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said: The Had?& of YBnus is more

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Had;& of An-Nu'min,
5195. It was narrated from AbB
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Messenger of All2h g saw a man
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gold ring on a man's hand and he

struck his finger with a stick that he
had with him, until he threw it
away. (Da'if)
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5197. Ibril&n bin Sa'd bin m 2 b
2 2 &=-I & i;
narrated that the Messenger of

' All211 s...
In Mursal form. (Da'if)
Abk 'Abdur-Rabin (An-Nasi'i)
said: The MCwil narrations are
more likely to be correct.
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Chapter 46. The Amount Of

Silver That May Be Included
In A Ring
5198. 'Abdullih bin Buraidah
narrated from his father that a man
came to the Prophet $gand he was
wearing an iron ring. He said:
"Why do I see you wearing the
jewelry of the people of Hell?" He
threw it away, then he came and he
was wearing a brass ring. He said:
"Why do I notice the stench of
idols from you?" So he threw it
away, and said: "0 Messenger of
M a , what should I use?" He said:
"Silver, but it should not equal a
Mi&qril." (Hasan)
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Comments:
1. 'The ornament of the inhabitants of the Fire (of Hell)': Because it is with
such a thing that they will be shackled. This is the view of some scholars, see
also numbers 5208 and 5209, and their chapters.
2. 'Why do I notice the stench of idols (asnrim) from you?': Because idols were
generally fashioned out of brass in that period of time.
3. 'Keep it less than one Mithqril': A Mithqril equals 4.235 grams, a little over
four grams. Hence, the silver ring too ought to be no more than that weight.

Ring Of The Prophet @

that the Prophet @ wore a ring of
silver with an Ethiopian stone
(Fag), on which was inscribed (the
phrase): "Muhammad Rasirl Allrih
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(Muhammad t h e Messenger of
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1. 'Abyssinian (Habashi)' means it was fashioned in the Abyssinian (Ethiopian)
style, or was made in Abyssinia, because it comes in other narrations that it
was of silver only. Some have taken it to mean that its stone (Fuss) was black.
But it does not follow that it was assuredly of silver only. Some researchers
have established parallelism between the two cases that the Abyssinian stone
was on the gold ring, and in the silver ring, the stone was of silver.
2. 'On it which was engraved': It is elucidated in other reports that these three
terms were not engraved straight in one line or linear, but they were in three
liues. The word Allill was on the top, Rasa in the middle, and in the bottom
Maammad (May AllWs peace and greetings be upon him). This displays his
handsomest decorum that despite his name having been occui~ingfixst in the
sequence, the Prophet g placed his name below and the name of All&
above.
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bin Milik said: "The Messenger of

' .a
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to his palm." (Salzih)
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1. 'On his right hand', because for adornment the right hand is appropriate. The
left hand is used for cleansing etc. In some narrations, there is mention of the
left hand, because in Lhe left hand the ring would be slipped and removed by
the right hand. So to speak, it is peimissible in both the hands, but priority is
given to the right hand. This is because it so occurs in numerous narrations.
See Had@ 5257 as well.
2. 'Its stone toward the inside of his palm': Because he had not worn it for
adornment or beautification. He had worn it for the purpose of sealing. Even
so, there is no harm if the stone is moved toward the back o i the hand,
because there is no evidence for its prohibition.
3. We learn from this that the silver ring also should be worn when some need
arises. Not for mere adornment.
...
5201. It was narrated that h a s

bin Milik said: "The ring of the
Messenger of All& @ was of silver
and its stone (Fass) was made of
silver too." (Sahih)
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said: "The ring of the Prophet @
was made of silver and its stone
(Fass) was made of silver too."
(Sahib)
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5202. It was narrated from h a s

that the Prophet's ring was made of
silver and its stone (FUSS)
was made
of silver too. (Sahih)
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wanted to write to the Romans, but
they (the Companions) said: 'They
do not read any letter unless it has
a seal.' So he took a ring of silver,
and it is as if I can see its whiteness
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119
on his hand, and on it were

engraved (the words): "Mulzanznzad
RasGl AllBh (Muhammad the
Messenger of All?ih)." (Sa!ti!t)
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said: "The Messenger of Allill g

delayed 'I&B' prayer one night,
until half the night had passed,
then he came out and led us in
prayer. And it is as if I can see the
whiteness of his silver ring on his
hand." (Sa!ii!t)
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Sulaimin - and he is Ibn Bilil horn aarik - and he is Ibn Abi

Namr - f r o m I b r i h i m Ibo
'Abdullih bin Hunain, from his
said: "And
father, from 'Ali;
Abfi Salamah infor~nedme" - That
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Chapter 48. Where The Ring

Should Be Worn On The Hand,
Mentioning The @adtt& Of 'MI
And 'Abdn1l"a Bin Ja'far
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1'1 That is, the Had@ was narrated from 'Ali, and one of the narrators, s a r i k also heard it
Eroln AbC Salamah bin 'Abdur-Ral.m&nbin 'Awf.
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'Abdullih bin Ja'far that the
Prophet g used to wear his ring
on his right hand. (Sahih)
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Chapter 49. Wearing An Iron

Ring With Silver Twisted
Around It
1-1
e ,
&I 3
Mu'aiqib n a r r a t e d t h a t his
grandfather Mu'aiqib said: "The
ringoftheProphetgwasmadeof
iron with silver twisted around it."
He said: "And sometimes it was on
my hand." And Mu'aiqib was the
k e e p e r of t h e ring of t h e
Messenger of AUih @. (Hasan)
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5208. Iy3s bin Al-Hhi& bin Al-
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Chapter 50. Wearing A Brass

Ring

Sa'eed Al-BUM:"A man came
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from Al-Bahrain to the Prophet @

and greeted him with Saldnz, but he
did not return his greeting. He was
wearing a gold ring on his hand,
and was wearing a silken Jubbalz.
He took them off, then he greeted
him with Saldnz, and he returned
his greeting. Then he said: '0
Messenger of Allih, I came to you
just now, and you turned away
from me.' He said: 'You had a coal
of fire on your hand.' H e said:
'Then I have brought many coals.'
He said: 'What you have brought
with you is no better for us than
the stones of Al-Harrah, but it is a
temporary convenience of this
world.' H e said: 'What should I use
for a ring?' He said: 'A ring of iron
or silver or brass."' (Hman)
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1. 'A coal of fire' means the gold ling which would turn into fire on the Day of
Judgment.
2. 'I have brought many coals' means if gold is a coal of fire, then I have brought
a lot of gold.
3. 'The stones of Al-Harrah': Gold becomes a coal of fire for the one who uses
it as adomment and beautification, considering it a thing of valued beauty.
But the one who does not give importance to gold, nor is it one's objective to
acquire gold, and he merely fulfills the needs of his life by means of gold, and
if one does not utilize it for adomment and beautification, gold would not
become fire for such a person. Eve~yMuslim should keep this statement of
Al12h3sMessenger g$ before them.
4. A stony ground is called Al-Hai~ah.In the east and the west, of Madinah,
there are two spacious stony grounds wluch are called the Hanntay~z(the two
Harrahs), containing black volcanic rock!
5. It becomes clear from this Tradition that it is permissible to wear a ring of
iron and brass also.
...
3,&. &
J,+K
.
122

came out wearing a silver ring. He
said: 'Whoever wants to make a
ring like this, let him do so, but do
not put the same inscription."'
(SaFiF)
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Comments:
'Muhammadan Rnslib~llah'was
'On the blessed signet ring of the Prophet g':
engraved, which in reality was his seal. If other people were also given
permission to use this engraving, no distinction would have remained in this
signet ring, and deception might have occurred. The entire objective of
fashioning the signet-ring might have been defeated.

bin M W said: "The Messenger of
All& $& put on a ring, and he had
some words inscribed on it. He
said: 'We have put on a ring and
have had some words engraved on
it; no one of you should copy this
inscription."' Then Anas said: "It is
as if I can see its whiteness on his
hand." ( S a v d )
...
G +$I
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123
9 :@ $31
., 22 - ( 0 1 4> &,1
Chapter 51. The Words Of The

"Do Not Engrave
Prophet g:
Arabic (Words) On Your
Rings"
GI+
& -1
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,-,
( t 9 GAll)

Allih &+g said: 'Do not be so close
to the Muslzrikilz that you can
benefit from the light of their fires,
and do not engrave Arabic (words)
on your rings."' (Da'if)
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Comments:
1. 'The fires of the polytheists' means 'do not reside among polytheists'. So to
speak, the Muslims ought to live separate from the unbelievers, and so far
away from them that the k e s lit by the polytheists do not come into sight;
while fire could he seen from miles away particularly in the desert region.
2. 'Arabic phrasing or sciipt': While some scholars consider this to be a general
prohibition of inscriptions with Arabic on rings, the real or the root purpose is
the engravings of the Prophetic ring shall not be copied. It was in the Arabic
script. No inscription other than tics was well-known in the Arabic script
during that period of time. Otherwise, absolute engraving of any Arabic script
or inscription is not forbidden.

Wearing The Ring On The
Forefinger
Burdah said: 'Al? said:
"The
-~
---Messenger of Allih & said to me:
'0 'Ali, ask Allih for guidance and
steadfastness,' and he forbade me
from placing a ring on this one and
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124
this one" - and he pointed to his

forefinger and middle finger.[']
(Sahib)
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Comments:
The preferred practice is to wear the signet ring on the little finger (Eainsar).
It is considered improper to wear a signet ring on the index finger (Sabbirba)
and the middle finger (Al-W~uta).
See also No. 5198.

said: "The Messenger of All& &$
forbade me to wear a ring on this
one and this one," meaning the
forefinger and middle finger.[']
And this is the wording of Ibn AlMu&anna. (Sahih)
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said to me: 'Say: 0 All%, guide me
and make me steadfast,' and he
forbade me to put a ring on this
one and this one" - and Bishr (one
of the narrators) pointedto his
forefinger and middle finger. And
'Asim said: "One of the two of
them."lf1 (Sahih)
4 99
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one pointing is one of the narrators.

The statement: "meaning" is from one of the narrators.
And all of these are narrated by '&im.
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125
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Comments:
'Steadfast': In Arabic, the teim used in No. 5213 is As-Sadid. It lexically
signifies a right state; appropriate direction, having or taking a right direction
or tendency, tending toward the right point or object, etc. That is why this
signification was given priority or precedence.
>,
Chapter 53. Taking Off One's

Ring When Entering Al-&aE'
(The Area In Which One
Relieves Oneself)
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that when entering the Balri', the
Messenger of Allill g would take
off his ring. (DaTf)
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3.
Ls,.
Comments:
On the signet ring of the Prophet
was engraved the sacred name of All&h,
Most High, and his own blessed name. Al-Mzalc? is a place where one goes to
he alone to relieve oneself. To carry, therefore, such sacred words, while
relieving oneself, is not proper. Likewise, to carIy inside the toilet the
Qur'snic Verses and the Prophetic Traditions in written forms would be
forbidden.

All511 #$ put on a ring of gold and
put its stone toward his palm. Then
the people started to wear rings of
gold. Then the Messenger of All2h
@ threw away his ring and said: 'I
will never wear it again,' and the
people threw away their rings."
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...
126
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Comments:
See Nos. 5167 and 5292. Apparently, there does not seem to be any relevance of
this narration to the cha~terconcerned. Perhaps the author (May Allgh's mercy
be upon him) is indicatingby this, that he has Grgotten to make <he new chapter
here, or it is the allusion that the previous narration 5216 is not correct.

'Umar that the Messenger of Allih
$gput on a ring of gold and put its

stone (Fass) toward his palm. Then
the people started to wear rings,
and the Messenger of AUSh g
discarded it and said: "I will never
wear it again." (Sahih)

'Umar said: "The Prophet % used
to wear a ring of gold, then he
discarded it, and put on a ring of
silver on which was engraved (the
words): 'Muhammad Rmil Allah.'
He said: 'No one else should
engrave his ring with an inscription
like this ring of mine.' Then he put
the stone toward the palm of his
hand." (Sahih)

'Umar that the Messenger of AU2h
@j wore a ring of gold for three
days, and when his Companions
saw it, gold rings became popular.
Then he threw it away and we did
not realize what he had done. Then
he ordered that a ring of silver be
...
127
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made, and that ( t h e words):

.
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"Mu!zariznzad Rasitl AllBh" be
engraved on it. It remained on the
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hand of the Messenger of All211 i@
23 c A G
until he died, then on the hand of
AbO Bakr until he died, then on he
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hand of 'Umar until he died. Then
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(it remained) on the hand of
,
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his duties, but when he had to
c+%
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write many letters, he gave it to a
' ,
man from among AlzsBr who used
,.,
,,, y:&;
to seal letters with it. Then the
Artsir? went out to a well belonging
to 'Ut&m2n and the ring fell. They
looked for it but could not find it.
He ordered that a similar ring be
made and engraved (the words):
"Mulzamntad Raslll Allilz" on it.
@man)
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Comments:
1. The blessed signet I-ingof the Messenger of Allih g$remained after Kim in the
hands of the Rightly Guided Caliphs or Mzulafa by way of necessity and
blessedness; not by way of owned property. When that signet ring was lost, the
period of tribulations and colruption started. In other words, a thing of great
blessing was lifted. It was, after all, the signet ring of the Seal of the Prophets.
2. 'Many letters': Hence, he encountered a hardship in sealing them again and
again. He, therefore, appointed an Ansari to set the seals.
3. 'In the well': The name of this well was Aiis (the well of Aris: Bb' A ~ i r ) In
.
order to search for the signet ring, the well was emptied of its water; every
inch of the well was combed, but the signet ring was not to be found.
4. 'He ordered that a similar ring be made': Although A l l a s Messenger had
forbidden people from engraving them. But this signet ring was fashioned as a
replacement of the original ring of the Prophet g.Besides, the Prophet's g
motive was to close the door of deception and false imitation. But due to the
loss of the original, this apprehension does not remain in the event of its
replication. Dubiousness and deception would have occurred, had there been
so many signet rings bearing the same engraving. So to speak, the basis of
commandments are their objectives or goals, not the apparent words. And this
principle is worth retention.
...
128
& &$I +H
+I

'Umar that the Messenger of A
U
a
JI!.f
@ put on a ring of gold, and he
GI
used to wear its stone (Fa??) next

to his palm. Then the people
started to wear rings of gold. Then
the Messenger of Allih @
discarded it, and the people
discarded their rings. Then he
acquired a ring of silver with which
he used to seal letters, but he did
not wear it. (Hasan)
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Comments:
Concerning the narrations of the chapter, please turn to Had& 5167.
Chapter 54. Small Bells

Bakr bin AH a a i k h said: "I was
sitting with SAlim when a caravan
belonging to Umm Al-Banin
passed by us, and they had hells
with them. S i b narrated to W8.i'
from his father, that the Prophet
g said: 'The angels do not
accompany a caravan that has
small bells with them.' How often
do you see small bells with these
people." (Sahfh)
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Comments:
f i r the reasoning behind fhis, see No. 5548 in Sahfh Murlim: "Bells are the
wind instnunents of the S&a$an."
& +)I
y.
129

Bakr bin M t s i said: "I was with
Silim bin 'Abdull2h when Silim
narrated from his father, that the
Prophet g said: 'The angels do
not accompany groups of people
who have small bells with them."'
(Sa!zi!z)
$23
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5223B. It was narrated from

Silim, from his father, who
attributed it to the Prophet g :
"The angels do not accompany
groups of people who have small
bells with them." (Sahilz)
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5224. Um~nSalamah, the wife of

the Prophet @, said: "I heard the
Messenger of Allih @ say: 'The
angels do not enter a house in
wluch there is a small bell, or a
bell, and t h e angels do not
accompany groups of people who
have bells with them."' (Sahi!z)

Al-&was that his father said: "I
was sitting with the Messenger of
AUih g and he saw that I was
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dressed in scruffy clothes. He said:

'Do you have any wealth?' I said:
'Yes, 0 Messenger of All&, all
kinds of wealth.' He said: 'If
gives you wealth then let its effect
be seen on you."'.
"
'
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5226. It was narrated from. Abfi

Al-&was, from his father, that he
came to the Prophet @ wearing
shabby clothes. The Prophet @
said to him: "Do you have any
wealth?" He said: "Yes, all kinds
of ,wealth." He said: "What kinds
of wealth?" He said: "Allih has
given me camels, cattle, sheep,
horses and slaves." He said: "If
A U ~has
I .given you wealth, then
let the effect of AllWs blessing
and generosity be seen on you."
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Comments:
The appropriate dress is the one which avoids miserliness, extravagance,
nudity, ostentation, and arrogance. Unnatural affectation is blameworthy in
the matter of dress that plunges a man into self-imposed hardship. Wearing
sik and letting the dress hang below the ankles, for men, is Hnrrim,
irrespective of with whatever intention it is done, although a legal excuse or
compulsion legitimized by the Divine law merits consideration.
...
131
3 ~ 3 +K
1
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FromAL-Mujtaba
-1
&jr
,
Al-Mujtaba is the abridgement of Sunaiz Al-Kubra. Hence, the majority of the

narrations of Al-Mujfaba occur in Sunaiz Al-Kubra under the Book of
Adornment. Several of the foithcoming nartations have preceded.
Chapter 55. The Fipah
c$f
fi 2

Allih $g said to me: 'Five things
are from the Fi,palz: Trimming the
mustache, plucking the armpit
hairs, clipping the nails, shaving the
pubes and circumcision."' (Sa!zi!z)
y; -
(or UI)
(00
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Comments:
(See Had@ 5043).
Chapter 56. Trimming The
Mustache And Letting The
Beard Grow

'Umar that the Prophet $g said:
"Trim the mustache and let the
beard grow." (Sahih)
Comments:
(See Had& 15)
'<l+Y
;1
jwl J.s
&ki:
Chapter 57. Shaving Boys'

Heads
'Abdullih bin Ja'far said: "The

Messenger of AUih @g stayed away
from the family of ~ a ' f a r(when he
died) for three days, then he came
to them, and said: 'Do not weep
for my brother after today.' Then
he said: 'Call my brother's sons to
me.' we were brought like little
chicks, and he said: 'Call the barber
for me.' Then he ordered that our
heads be shaved." (Sahih)
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Comments:
1. Ja'far was the elder hrother of 'Ali, and was the cousin brother of the Prophet
g.He embraced Islam in its early period. He emigrated to Abyssinia; then

he emigrated to Al-Madinah. He was martyred in the expedition of Muta.
May All& be pleased with him and he be with Him.
2. 'Do not weep': Crying was not absolutely forbidden, but it was forbidden by
way of mourning, as mourning is observed for three days when someone dies.
Condolers anive intermittently and the sound of crying soars sporadically;
otherwise, tears may surge at anytime. No one has control over tears.
3. There is no disagreement concerning the shaving of the head, provided the
entire head is shaved. No locks or tassels of hair should be left ixshaven. (See
the following narration).

Prohibition Of Shaving Part Of
A Boy's Head And Leaving
Part
'Umar that the Prophet @ forbade
AZ-Qua' (shaving part of the head
and leaving part). (Sa@z)
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133
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Comments:
Al-Qaza' signifies shaving parts of the head while leaving the rest unshaven.
(See No. 5051)
41
$ &l>L
5231. Ibn 'Umar said: "I heard the

Messenger of Allih
forbidding
Al-Qaza' (shaving part of the head
and leaving part)." (Salzih)
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'Umar that the Prophet

forbade
Al-Qaza' (shaving part of the head
and leaving part)." (Sa!zi!z)
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9
Chapter 59. Wearing One's

H a i r Long
r i
(0V
said: "The Messenger of Allih g

was a man of average height with
broad shoulders, a thick beard and
a reddish complexion, and his hair
6 2 . j6
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5234. It was narrated that #-Ear2
o w \
.c$~>g+~~;;s
;p
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All511 & forbade Al-Qaza'
(shaving
part of the head and leaving part)."
(Sahilz)
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134
came down to his earlobes. I saw

him in a red Hzillah and I never
saw anything more handsome than
him." (Sahih)
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Comments:
1. Concerning the details about the blessed hair of the beloved Prophet g ,
please see Hn&& 5056,5065.
2. 'Red ffzillnh': The term Hz~llahis used for two sheets made of the same cloth.
One of them was fastened as a loin-cloth, while the other was draped on the
upper part of the body. It is said that his Hullah had red in its pattern, not
that it was entirely red, and All21 knows best.
+.+k k l ,
,
,~ 6
5235. It was narrated that Al-Bar2
said: 'T never saw any long haired

man in a Hzillah who was more
handsome than the Messenger of
All& g,and he had hair that came
down to his shoulders." (Sahih)
3
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(For detail, please turn to Hnd& 5065)
$+
5236. It was narrated from h a s
: J6
that the hair of the Prophet

came halfway down his ears.
bK +I
(Sahib)
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Comments:
(See Hadit& 5064)
:J,j
that the hair of the Prophet

came down t o his shoulders.
(SaFih)
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5238. It was narrated that Jibir

bin 'Abdullih said: "The Prophet
g came to us and saw a man with
wild hair. He said: 'Could this man
not find anything with which to
calm down his hair?"' (Salzi!~)
.,
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Chapter 60. Calming Down

One's Hair
&$ 41
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Comments:
Disheveled hair of the beard or the head presents an untidy look. Hence, it is
essential for a Muslim that lie keeps lus hair in order, t&es good care of it
and combing it periodically.

Qatgdall said that he had long
thick hair. "He asked the Prophet
(about it) and he told him to take
care of it and comb it every
day."111 (Da'a
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Comments:
(See nos. 5241, 5057,5061)
after the narration before this one, the author indicated its weakness
as well. In No. 2252 of Silsrlat Al-A!zridi@ As-Sa!ti!zah & a m Al-AlbHni graded the
version Sa!ti!t that says: "Ifyon grow hair, then honor i t without mentioning of combing
'1 In Sunan Al-Kubrn,
every day.
...
+u
136
23
Chapter 61. Parting The Hair
( o q a l ) $I
:jLi kk $
'Abb2s that the Messenger of All&
' ~ > 32~ '>?;> 9;

$1
& used to let his hair hang down

(without a parting) and t h e
M c ~ s h r i ~used
n to part their hair.
The Messenger of All& @ liked to
act in accordance with the People of
ihe Book, in matters where no
specific command had been given to
him. Then the Messenger of All&
partedhis hair after that. (Sahih)
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Comments:
1. AUSh's Messenger's @ accord with the People of the Book in such matters
was in order to reconcile their hearts. They might perhaps incline toward
Islam. But when he realized that conformance with them is also not
beneficial, he gave that up. The mention oE "Where no specific command
had been given..." and a Mz~rsalversion recorded by 'Abdur-RazzHq, saying:
"Then he was ordered to p M ..." lead some to consider that it was revealed
that he &$should now part his hair. While most scholars do not interpret the
ruling based on that Mzlrsal na~ation,and consider it lawful to part or not.
2. It was the excellent blessed practice of the Messenger of AU2h .h to part the
hair in the middle.
Chapter 62. Combing One's
Hair
'Abdullih bin Buraidah that a man
from among the Companions of
the Prophet $gwho was called
'Ubaid said: "The Messenger of
All& g$ used to forbid too much
of ~l-~ifdh."['] Ibn Buraidah was
asked what too much of AJ-Iifdh
11' The general meaning of whlch
is
&a
(7. &=%dl)
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137
& &-31 "g
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meant, and he said: "It includes

combing the hair." (Sa!tE!t)
D*l\:c
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63k.411
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Comments:
(Please see Nos. 5061,5057, 5239)
$314- $91- (Tr +I)
Chapter 63. Starting On The

Right When Combing The Hair
(1) G d J l )
5242. It was narrated from '&&al1

that the Messenger of AU2h
liked to start on the right whenever
possible; when purifying himself,
when putting on his shoes, and
when combing his hair. (Salzi!~)
Comments:
(Please see Hadie 5062)
Chapter 64. The Command To

Dye The Hair
5243. Abii Hurairah narrated that
the Messenger of Allih g said:
"The Jews and the Christians do
not dye their hair, so be different
from them." (Sa!ti!t)
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Comments:
. O * V O : ~C~L-
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(Please see Had;@ 5072 and 5077 for details)
5244. It was narrated that Jsbir

said: "AbO QuhXaSah was brought to
the Messenger of Allsh $gand his
head and beard were white like the
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138
~hagh6mah.l'~ The Prophet g

said: 'Change this, or dye it."'
(Sat+)
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Comments:
(For details, vide Had@ 5079)
5245. It was narrated that 'Ubaid

said: "I saw Ibn 'Umar dyeing his
beard yellow and 1 asl<ed him
about that. 'He said: "I saw the
Prophet g dye his beard yellow."
(Sahfh)
..: - ( 7 0 +I)
-I
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Chapter 65. Dyeing The Beard

Yellow
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Comments:
.4!
p.3
(For details, please turn to Had?& 5086,5089)
Chapter 66. Dyeing The Beard

Yellow With Wars And Saffron
'Umar said: "The Prophet @ used
to wear Sibtiyyah sandals[z1 and
dye his beard yellow with Wars and
saffron." And Ibn 'Umar used to
do that. (Hasan)
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['I A white fmit from a type of plant.

lzl Made of hairless, tanned leather.
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,
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139
&&dl
uw
&
.r
&..irj.
Comments:
1. 'As-Sabtipalz sandals': Sandals made out of tanned hide a e called so. They
have no hair 011 them. Among the Arabs, there was also a custom of weaiing
leather sandals having hair upon them. Compared with them, the Sabtipalz
sandals (or shoes) were considered expensive. There is no haim in wearing
them.
2. IVars and saffron are colored pe~fnmes.Their use by men upon their bodies is
not appropriate, although hair could he tinted with them. So far as the
Prophet's
tinting his beard is concerned, its detail could be seen in Ha&&
5086, 5089, and 5118. (Wars is a certain plant of yellow color, resembling
sesame with which one dyes - Lane p. 2986)
Chapter 67. Adding Extensions
T o The Hair
5247. It was narrated that Humaid

bim 'Abdur-Rab?tn said: "I heard
Mut?twiyahsay, when he was on the
Minbar in Al-Madinah, and he
brought out a hairpiece from his
sleeve: '0 people of Al-MaCmah,
where are your knowledgeable
ones? I heard the Messenger of
All211 $gforbid such things as this,
and he said: "The Children of
Israel were destroyed when their
women started to wear things like
this." (Salzih)
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Comments:
'Where are your knowledgeable ones?' Because most of the Companions were
gone at that time. See Hadie 5095.

bin Al-Musawah said: "Mu'2wiyah
came to Al-Madinah and addressed
us. He took hold of a hairpiece and
said: 'I never used to see anyone
sl
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The Book Of Adomment
...
do this except the Jews. The

Messenger of AUih g heard of it
and he called it "giving a false
impression." (Sahih)
&&J,
140
* 3. 21;
5249. It was n a r r a t e d t h a t
Mu'iwiyah said: "0 people, the
Prophet @ forbade you to give
false impressions. He brought a
piece of black cloth and threw it in
front of them and said: 'This is
what women are putting on their
heads then covering it."' (Sahih)

Mu'2wiyah that the Messenger of
AUa
forbade giving a false
impression, a n d the false
impression of a woman when she
adds extra hair to her head. (Saw*)
Comments:
(See No. 5095).
Chapter 69. Cursing The
Woman Who F i e s H a i r
Extensions
@ cursed the woman who affixes
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Chapter 68. Hair Extensions

Made Of Cloth
& a-JlU M
'PW [
v l :=fi
bj , ' . 91
S;~JL,,
(11 2.isJ\)
( T A +I)

hair extensions. (Sa!zi?z)
Comments:
141
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57
21
:Ej2
cursed' means he informed that a person who does this

'Allih's Messenger
is cursed. See also No. 5098.

Woman Who Fixes Hair
Extensions And The One Who
Has That Done
5252. It was narrated from Asm%
t h a t a woman c a m e t o t h e
Messenger of AUih @ and said:
"0 Messenger of Allih @, a
daughter of mine is going to get
married. She got sick and her hair
fell out. Is there any sin on me if I
give her hair extensions?" He said:
''All& has cursed the woman who
affixes hair extensions and the one
who has that done." (Sahih)
Comments:
(See No. 5097).

Woman Who Does Tattoos And
The One Who Has That Done
+12! 2 &eL
Cgl - ~
JG

AllSh g cursed the woman who
affixes hair extensions and the one
who has that done, and the woman
who does tattoos and the one who
has that done." (Sa!zi!z)
.g
Comments:
(See No. 5098).
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142
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Chapter 72. Cursing A6

Mutanamm&Gt (The Women
That Have Their Eyebrows
~lucked)['l And Who Have
Their Teeth separated[']
'Abdullih said: "May AU%h curse
AZ-M~~tanammisit
and who have
their teeth separated. Shall I not
curse those whom the Messenger of
Allih g cursed?" (Sahih)
Comments:
(See Had;& 5102 and 5110)
'Abdullih said: "The Messenger of
All& & cursed the women who do
tattoos, those who have their teeth
separated and AI-M~~tanammisit
who change the creation of Allih,
the Mighty and Sublime." (Sahib)
'Abdull&h said: "May AUih curse
dl-Mutanammisit and their teeth
separated, who have tattoos done,
changing the creation of Allih." A
woman came to him and said: "Are
you the one who said such-and-
,a,
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L11Al-Mzltanammis2t:
Most of them say it refers to women who have the hair on their eyebrows plucked, others say it includes the face, as has preceded, and others say it includes
more than that, while some allow removing some of the hair by other means, since
NEmbah means similar to plucking.
[I' That is, to make a gap between two of them.
143
Ak
such?" He said: "Why should I not

say what the Messenger of Allih
@ said?" (Sahi!~)
-$ $ L; : j k
5257. It was narrated that IhriKm
: JG
said: "Abdullih used to say: 'May

Allih curse the women who have
tattoos done and Al-Muta~zan?nzisrit,
and have the women who have
their teeth separated. Should I not
curse those whom the Messenger
of Allih &$cursed?"' (Sa!zi!z)
s+..&
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Chapter 73. Using Saffron

forbade men to use saffron."
(Sahtlz)
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Comments:
(See No. 2707)

forbade men to use saffron on their
skin." (Hasan)
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The Book Of Adornment.
144
Chapter 74. Perfume
(VY Lkl1)

bin Miilik said: "If perfume was
brought to the Prophet @, he
would not refuse it." (Suhih)
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All31 @ said: "Whoever is offered
perfume, let him not refuse it, for
it is easy to carry, and smells
good." (Suhih)
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Comments:
1. The narration implies that one should not feel any shame in giving or
accepting gifts even though they be small. Likewise, no gift should be
considered trivial; nor should it be rejected.
2. 'It has a pleasant smell', because perfume or fragrance is a thing of Paradise.
In one narration, there is elucidation that perfume has come from Paradise.

the wife of 'Abdullsh, said: "The
Messenger of Allih @ said: 'If one
of you (women) wants to attend
7&4' (prayer). Let her not touch
any perfume."' (Sahih)
Comments:
See No. 5132.
5263. It was narrated from Busr
bin Sa'eed that Zainab, the wife of
'Abdull$h, told him that the
Messenger of All$h
said to her:
"If you go out to Y&ri' then do not
touch any perfume." (Sahi!~)
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Ath-Thaqafiyyah
-that the Prophet
+gsaid: "Any one of you (women)
who wants to go out to the Masjid
should not go near any perfume."
(Sahib)
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Allill g said: "Any woman who
has been perfumed with incense
should not attend T&ri' the later
with us." (Sahi!~)
Comments:
(For details, see Hadie 5131)
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Comments:
(See No. 5132).
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1
J[

Chapter 75. The Best Of
Perfume

Sa'eed said: "The Prophet @
mentioned a woman who faled her
ring with musk and said: 'That is
the best of perfume."' (Sahih)
Comments:
(See No. 1906).

Wearing Gold

Miis5 that the Messenger of All&
said: "Allih has permitted silk
and gold to the females of my
Ummah, and has forbidden them
to the males." (S&ih)
Comments:
(See No. 5151).

Wearing Gold Rings

'Abb5s said: "I was forbidden to
wear red garments and gold rings,
a n d t o r e c i t e Q u r ' i n when
bowing." (Sahih)
146
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Comments:
'Red garments': For men, wearing entirely red clothes is prohibited. If there
are only red fringes or borders, then there is no harm. The absolute 1-ed is not
meant, perhaps what is meant is Mu'asfar or the like, See Had?& 5175.

said: "The Prophet @ forbade me
from wearing gold rings, reciting
Qur'Hn while I am bowing, and
from Al-Qassi, and gaiments dyed
with safflower." (Sa]zi!z)
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Comments:
(See Hadig 5168,5169,5175)
M 2 h @ forbade me from wearing
gold rings, and from garments of
Al-Qassi, and garments dyed with
safflower, and reciting Qur'2n
while bowing." (Salzih)
said: "The Messenger of AllHh g

forbade me from reciting Qur'2n
while bowing." (Salzilz)
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148

All?& @ forbade me from wearing
from gold rings, and from wearing
Al-Qassi, and that I recite Qur'in
while I am bowing." (&zhih)
5273. It was narrated that 'Al?

said: "The Messenger of All?&@$
forbade me from four thinas:
Wearing garments dyed with
s d o w e r , and from wearing gold
rings, and from wearing AIQnssiynh garments, and reciting
Qur'in while I am bowing."
(Sahfh)

Hunain, that 'AK said that the
Messenger of All& g forbade
from silk, and reciting Qur'hn while
he is bowing, and from gold rings.
(Sahib)
&dl
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Hurairah that the Prophet @
forbade gold rings. (Sahib)
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Hurairah said: The Messenger of
Allih
forbade gold rings.
(Sahi!~)
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(See No. 5175.)
Ring Of The Prophet @$ And
Its Inscription

All% @ took a ring of gold and
put it on, and the people started to
w e a r gold r i n g s t o o . T h e
Messenger of Alliih g said: 'I used
to wear this ring, but I will never
wear it again.' Then he threw it
away, and the people threw their
rings away." (Salzi!t)
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Comments:
(See No. 5167).
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'Umar said: "The inscription on the

ring of the Messenger of All& g
was: ' M ~ ~ h a m m aRasGl
d
Allah
(Muhammad the Messenger of
AU%I).'" (Sahih)
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that the Prophet g put on a silver

ring with a n Ethiopian stone
(Fa;;), on which the inscription
was: "M~~hnmmad
RasGl Allah."
(Sahib)
~k: J G
wanted to write to the Romans,

and they (the Companions) said:
'They do not read any letter unless
it has a seal.' So he took a ring of
silver and it is as if I can see its
whiteness o n his hand, and
engraved on it (were the words):
'Muhammad RasGl Allah. "' (Sahih)
that the Messenger of AU2h @ put

o n a ring of silver with an
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Comments:
(Please see Had?& 5199 for details)

said: "The Messenger of All* @3
US
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said: "The ring of the Prophet g

was of silver, and its stone (Fan)
was made of silver too." (Sa!zi!z)
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Comments:
The detail concerning the stone of the Prophet's @ ring has preceded earlier
in Had?& 5199.

said: 'We have had a ring made
with an inscription, and no one else
should copy this inscription."'
(Sahilz)
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(See Hadie 5210 to 5220).
Chapter 79. Where The Ring Is

To Be Worn
+> (vq
+I
+I)
(VV mi)

that the Prophet g had a ring and
he said: "We have had a ring made
with an inscription, and no one else
should copy this inscription." It is
as if I can see its shining on the
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152
little finger of the Messenger of

All31 @. (Sahih)
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Comments:
'On the little finger': That is to say, AllWs Messenger g used to wear the
signet ring on the little finger of his left hand.

that the Prophet & used to wear
his ring on his right hand. (Sahih)

said: "It is as if I can see the
whiteness of the Prophet's ring on
his left finger." (Sahib)
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Comments:
The details pertaining to the right and the left has preceded above. Please
turn to Ha&& 5200.
5287. E i b i t narrated that they

asked Anas about the ring of the
Messenger of All21 @ and he said:
"It is as if I can seethe shining of
his silver ring, and he raised his
right little finger." (Sub*)
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Burdah said: "I heard 'All say: 'The
Prophet of Allih $gforbade me to
wear a ring on the forefinger and
middle finger."' (Sahilt)
Comments:
(See No. 5214).
5289. It was narrated that 'All

said: "The Messenger of AUih g
forbade me to wear (a ring) on this
finger," and it was on the middle
finger and the one next to it.
(Sa!zi!z)
Comments:
(See No. 5214).
Chapter 80. Where The Stone

(FUSS)
Is To Be Worn
'Umar said: "The Prophet g$wore
a ring of gold, then he discarded it
and wore a ring of silver on which
were engraved ( t h e words)
'Muhammnd Rnsiil Alliil~'Then he
said: 'No one should copy this
inscription of mine.' h i d he wore
the stone (Fass) toward his palm."
(Sahib)
153
l & +I;
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...
154
4~
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Comments:
(See No. 5219).
Chapter 81. Discarding A Ring

And Not Wearing It Anymore
a
,:uIc> - ( A \
,,. $yj
5291. It was narrated from f i n
'AbbL that the Messenger of AU2h

gg took a ring and put it on, then
he said: "This distracted me from
you all day, shifting my gaze from it
to you (and back again)." Then he
threw it away. (Sahih)
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Comments:
It appears it was a gold ring. Its description has preceded above too, because
of it, the Prophet's g a,ttention was distracted. He, therefore, did not think it
proper to continue to wear it. From this, it transpires that one should not
wear a ring merely for the sake of adornment. See Had?& 5277.

'Umar that the Messenger of Alfih
gg had a ring made of gold and he

used to wear it with the stone
(Fafs) against his palm, and the
people did likewise. Then he sat on
the Minbar and said: "I used to
wear this ring and put its stone
(Fuss) on the inside." Then he
threw it away and said: "By AUa, I
will never wear it again." And the
people threw their rings away.
(SaFiF)
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155
Comments:
(Please see Hadig 5167)

that he saw a ring of silver on the
hand of the Messenger of Allih #&
one day, and the people made and
wore similar rings. T h e n t h e
Prophet
threw his ring away and
the people threw their rings away
too. (Saliilz)
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Comments:
From the apparent phrasing of the narration, it seems that a silver ring was
thus cast away. But this impression is not correct. In all the other narrations,
it comes unequivocally clear that the ring which was thrown away was of gold.
The signet ring of silver was made later.

@ put on a ring of gold, and he
used to wear its stone (Fass) next
started to wear rings of gold too.
Then the Messenger of Allih gg
threw it away, and the people
threw their rings away too. Then he
took a ring of silver and he used to
seal letters with it, hut he did not
wear it. (Hasan)
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Comments:
, a Y ~ \ : ~ ' ~ ~ zO>LII
[ p - :G+
'Did not wear it' means he did not wear it all the time. He rather wore it
when needed. We learn from this that it is not appropriate for men to wear a
ring merely for adornment.
5295. It was narrated from Ihn

#g put on a ring of gold and he
used to wear its stone (Pass) next
started to wear rings too. Then the
.' '
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Messenger of All& @ threw it

away and said: "I will never wear it
again." Then the Messenger of
Alltih +gtook a ring of silver, and
wore it on his hand. Then it was on
the hand of Abfi Bakr, then on the
hand of 'Umar, then on the hand
of 'Urnin, until it was lost in the
well of A+. (Sahih)
Chapter 82. Mentioning Clothes

Which It Is Recommended To
Wear, And Those Which Is
Disliked To Wear
Al-&was that his father said: "I
entered upon the Messenger of
All31 gj and he saw me looking
scruffy. The Prophet @ said: 'Do
you have anything?' He said: 'Yes,
Alltih has given me all lands of
weallh.' He said: 'If you have
wealth, let it be seen on you."'

Wearing ~irci'[l]
5297. It was narrated kom 'Umar
bin A l - a a t t t i b that he saw a
Hullah of Sirri' silk being offered
for sale at the door of the Masjid. I
['I Its desaiption appears in No. 5299.
156
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...
said: "0 Messenger of Allsh, why

don't you buy this and wear it on
Fridays, and (when meeting) the
delegations when they come to
you?" The Messenger of Allsh g$
said: "This is only worn by one who
has no share in the Hereafter."
After that some (other). Hullahs
.
were brought to thk Messenger of
AllAh
and he gave me one. He
said: " 0 Messenger of Allih, you
gave me this when you said what
you said about it!" The Prophet jg
said: "I did not give it to you to
wear it! Rather I gave it to you to
give away or to sell." So 'Umar
gave it to a brother of his on his
mother's side who was an idolater.
(Salitli)
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Chapter 84. Concession

Allowing Women To Wear Sir;'
said: "I saw Zainah, the daughter
of the Prophet @, wearing a Qanzi:
of Sir6:"
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bin M2lik that he saw Umm
Kalafim, the daughter of the
Messenger of Allsh g,wearing a
Burdalz of Sirs' silk, and Sira' is a
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158
& a31
"a
&I
fabric with stripes of silk. (Sahih)
5300. 'Ali said: "A Hz~llahof Sty'

was given to the Messenger of
All& g and he sent it to me. I put
it on, then I saw anger in his face.
He said: 'I did not give it to you to
wear it.' Then he told me to divide
it among my womenfok." (Sahih)
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Wearing Al-Istabraq
5301. Ibn 'Umar narrated that
'Umar went out and saw a Hz~llah
of Al-Istabmq being offered for sale
in the marketplace. He went to the
Messenger of All& g and said:
"0 Messenger of All&, buy this
and wear it on Fridays, and when
the delegations come to you." The
Messenger of AUAh @$ said: "This
is only worn by the one who has no
share (in the Hereafter)." Then
three Hz~llahs(of the same fabric)
were brought to the Messenger of
All& &$ and he gave one to
'Umar, one to 'Ali and one to
U s h a h . He ('Umar) came to him
:+
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w,o,s
(h<L&)l;
The Book Of Adornment..
359
and said: "0 Messenger of iUl8l1,

you said what vou said about it,
then you sent ode to me!" He said:
"Sell it and spend the money on
your neads, or cut it into pieces for
your womenfolk to use as head
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Comments:
1. 'Among your women': It does not sign@ only the wives. It rather means all wives, daughters, sisters, and mothers.
2. Istabraq: It is a kind of silk. It happens to be thick and rough. It is called
Istabar in Persian. If gold threads are thickly inteiwoven with silk, it is also
called Istabraq or silk brocade.
+>I
G$xl
Chapter 86. Description Of Al-
Istabraq
(AT e l )
(hf &dl)
5302. Yahya
bin Ishiq - said:

"Silim said: 'What is Al-Istibraq?' I
said: 'A thick type of Ad-DibZj, and
a coarse type of it.' He said: 'I
heard 'Abdullih @in 'Unlar) say:
"Umar saw a Hullah of Sundus
with a man, and he brought it to
the Messenger of Allih g and
said: 'Buy this"' and he quoted the
Haditla. (Sa!zih)
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Comments:
Sundus: Thin, fine silk is called Sundus or sarcenet. It is also a type of silk.
Prohibition Of Wearing Ad-
Dibij
'Abdull5h bin 'Ukaiin said:
"Huaaifah asked for some water
A2 -
yi - Chv 41)
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and the chief brought water in a

silver vessel. He threw it; aside,
then he apologized to them for
what he had done, and said: 'I told
him before not to do that. I heard
the Messenger of All& @$ say: Do
not drink from vessels of gold and
silver, and do not wear Ad-Dibiij or
sik. They are for them in this
world, a n d f o r yom i n t h e
Hereafter." (Sahie),
Comments:
1. Dibiij or silk brocade is also a type of silk. The objective is to underscore that
every type of silk is unlawful for men, whether it is fine, thick, thin, soft, or
hard.
2. 'Silver and gold vessels': This command is equal for men and women.
Chapter 88. Wearing Ad-Dibij
Interwoven With Gold
5304. It was narrated that W s d

bin 'Amr bin Sa'd bin Mu'%& said:
"I entered upon Anas bin M?dik
when. he came to: Al~Madkahand
greeted liim with Salim.. He said:
'Where are you from?'L said:.'I am
Wsfi'd bin 'Amr bin Sa'd bin
Mu:Sdh.' He. said: 'Sa'd was the
and most virtuous of
peoplk' Thealie wepr a great deal;
then he said: 'The. Messenger of
All& g:sent a delegation tb
Ukaidir the ruler of D h a h , who
sent. Liim a. JziSbali. madii of' AdDibiiT &fernoven with! golaf The
Messenger of Mili @ pup it on,
tlien he- staod on the Minbm and
161
sat, without speaking, then he came

down and the people started
touching it with their hands. He
said: 'Are you admiring this? The
handkerchiefs of Sa'd in Paradise
are more beautiful than what you
see."' (Hasan)
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Comments:
1. 'When he came': Anas bin M i l k 4%was from the Ansir or Al-Madinah. But
he had gone to live in Basra du~ingthe period of 'Umar &.
2. 'Sa'd bin Mu'adh' was the chieftain of the clan of Aws.
4. 'Put it on': This incident belongs to the period before the prohibition of silk.
5. 'Handkerchiefs': The Arabic expression used is Mantidil. A small handkerchief
is called Mindil, which is usually held in hand for cleaning specks of dust, etc.
Generally, it is of lesser rank as compared to other garments.

Abrogation Of That
5305. J2bk said: "The Prophet %

put on a ~ a b ~ ' "of] Ad-Dibij that
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took it off and sent it to 'Umar. It
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was said to him: 'How soon you
!~
',, 3 s; L34&!E&?
took it off, 0 Messenger of AU2h.'
He said: 'Jibril, peace he upon him,
2 :3
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prohibited me from wearing it.'
+k:ll:jG !&I j+;
3
Then 'Umar came weeping and
said: '0 Messenger of All211, you
&
[,;*I
&
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- '$
disliked something but you gave it
I;
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to me.' He said: 'I did not give it to
.
YJ
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'
,
,
you to wear it, rather I gave it to
,
i
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4%
you to sell it.' So 'Umar sold it for
,,,
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:
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two thousand Dirha17zs." (Sahih)
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['I Qabd' (plural Aqbiynh): An outer garment with full length sleeves.
&
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162
Chapter 90. Stern Warning

Against Wearing Silk, And
That Whoever Wears It In Thb
World Will Not Wear It In The
Hereafter
2 ~ 5,-2 ,b'-
5306. 'Abdullib bin Az-Zubair
;GG k :j t + Ly.1
*-t6
said, while he was on the Minbar

delivering a Khutbah: "M*ammad
@ said: 'Whoever wears silk in this
world, will not wear it in the
Hereafter."' (Sahih)
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5307. a a l i f a h said: "I heard
:jl;:
'Abdulla bin Az-Zubair say: 'Do

not let your womenfolk wear silk,
for I heard 'Umar bin Al-Sattib
say: The Messenger of All& g
said: Whoever wears it in this
world will not wear it in the
Hereafter."' (Sahih)
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'Do not dress your women with silk clothes': In other words, 'Abdull8h bin
Zubair considers this command general.
5308. 'Imrih bin w i n narrated

that he asked 'Abdullih bin 'AbbL
about wearing silk. He said: "Ask
'&&ah." "So I asked '&&ah and
she said: 'Ask 'Abdullih bin 'Umar.'
So I asked Ibn 'Umar and he said:
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163
'AbO ~ a f ~ I ' told

1
me, that the
Messenger of AllSh
said:
"Whoever wears silk in this world
will have no share in the Hereafter."
(Sahfh)
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Comments:
The Companions' sending forth questioners or inquirers to each other was
due to their having a good opinion of others in that the other Companion
possesses better knowledge than him or her and this good opinion is the
evidence of erudition or knowledge. Othenvise, the awareness of one's having
been learned often becomes the cause of an erudite person's downfall.
:j i
'Umar, that the Messenger of AllSh

+!g$ said: "Silk is only worn by one
who has no share." (Sa!ti!t)
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gapl"
5310. It was narrated that 'Ali AlB2riqi said: " Awoman came to me
to ask a question, and I said to her:
'There is Ibn 'Umar.' So she went
after him to ask him, and I went
after her to hear what he would
say. She said: 'Tell me about silk.'
He said: 'The Messenger of AllSh
g$forbade it."' (Saltih)
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Comments:
'Has forbidden it' means for men; not for women, as has preceded in
authentic and explicitly clear narrations.
- yi
Chapter 91. Prohibition OfAlQassfyah Garments
~ $ 1 2 $1
:J L ?&
bin &
' ib
said: "The Messenger of

All& $E enioined
seven things
"
upon us, and forbade seven things
for us. He forbade to us gold rings,
silver vessels. AI-Mavrithir.
Al, - .
Qassiyah,Al-Istabraq,Ad-Dibij, and
siuc." (Sahih)
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.~9t~:c~r~CvI
See Nos. 5168,5169,5301 and 5302.
A-
Chapter 92. Concession For

Wearing Silk
%>I - ( 4 +I)
~
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,I
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that the Messenger of Allih g
granted a concession to 'AbdurRalpnh bin 'Awf and Az-Zubair
bin Al-'Awwiim allowing them to
wear silken shirts because of
scabies that they were suffering
kom. (Sahih)
Comments:
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This incident belongs to a journey. Some jurists stipulate the wndition of the
state of journeying along with itchiness, because at home, several other
remedies are possible for an itch, although during traveling, it might cause
hardship. Since silk happens to be soft, it does not inflame the condition of
itching. On the contrary, it provides relief and comfort. And if the itch-
...
165
;i531+~
I*
stricken body is not scratched, the itch heals up. Scratching aggravates it. In
the event of wearing silk, one does not need to scratch. It gradually heals up.
Some venerable individuals have taken the traveling and the itchiness to
signify separate indications of permissibility. That means silk is permissible
due to itchiness, as well as on account of traveling and while at war. And
Allih !mows best!
s
:JG
or,y
that the Prophet gg granted a
.. :
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b i b
2
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concession to 'Abdur-Rawan and
Az-Zubair to wear silken shirts
because of scabies that they were
suffering from. (Salzih)
,.., -
3
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$c
5314. It was narrated from Jark

from Sulaimin At-Taimi, from AbD
' U W h An-Nahdi, who said: "We
were with 'Utbah bin Farqad when
the letter of 'Umar came, saying
that the Messenger of All% g
said: 'No one wears silk except one
who has no share of it in the
Hereafter, except this much."' And
AbD 'Ut&min gestured with the
two fingers that are next to the
thumb. And I saw the two of them
pointing to the borders of the
Tayilisalz, so that I could see the
~a~ilisa/z.~~~
(Salzih)
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dill;2,. d l ,
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I. JA, J G g 2 4 uJ y4 c & L ? I I L ~ ~ J <W
( ? ~II~
J3
1 93)
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l
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3
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9 2 3 tii 41 &I
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j
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,
b j
Comments:
1. The fringes of sheet: and shirts are oftell hemmed with silk straps; for
instance, the front collars, sleeves, etc. There is no harm in doing so.
Sometimes silk flaps are mounted on shoulders. There is no harm in them as
'I That appears to be the statement of Sulaima. TqGlisah is plural of Tailsrin a type of
shawl or cloak (Burd) and they say that it is black.
...
& d&l
r-
166
+K
well. But the straps should not be too wide. They ought to be equal to the
width of a finger or so, meaning an inch or an inch and a half.
2. 'I at once understood': So to speak, Taikdn (plural Tqdlisah) was a shawl-lie
garment which was worn over shoulders. Its borders used to be hemmed with
silk straps. The utterer of this sentence is Sulaimin Taymi, the pupil of AbO
Uthman An-Nahdi.
5315. It was narrated from 'Umar

that he did not allow the wearing
of silk except (something) the
width of four fingers. (Sahib)
.,.
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Comments:
In the previous narration, there is mention of two fingers; in this there is four.
The majority of the people of knowledge consider a four finger wide strip is
permissible; not more, because no narration has come piving permission for
more than this.
Chapter 93. Wearing Hullahs
( 9 \ kkzrli) @I

said: "I saw the Prophet
wearing
:j G
a red Hullah, with his hair combed,

and I have never seen anyone
before or since, who was more
handsome than he." (Sahih)
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...
Chapter 94. Wearing a

~ibaralt[']
said: "The most beloved of
garments to the Prophet of Allih
jg was the Hibaralz." (Salti*)
167
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Prohibition Of Wearing
Garments Dyed With Safflower
&&I!
( q 1
5318. 'Abdullih bin 'Amr narrated
?-
that the Messenger of Allill @ saw

him wearing two garments dyed
with safflower and he said: "This is
the clothing of the disbelievers; do
not wear it." (@h&)
- + > ~ \$3
'Abdullih bin 'Amr that he came
to the Prophet g wearing- two
garments dyed with safflower. The
Prophet g got angry and said: "Go
and take them off." He said:
"Where should I throw them, 0
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['I A/-Hiba~ah:A cotton cloak with red or green stripes
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168
Messenger of AUih?" He said: "In

the fire." (Sah2h)
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Comments:
'Into the fire': And 'Abdullih bii Amr actually threw it into an oven and
burnt it. May All& be pleased with him and he be with Him. It is possible
that Allih's Messenger @ might have said it out of anger.

AUih g forbade me from wearing
goId rings, and from wearing AlQassiynh garments, and garments
dyed with safnower, and reciting

Q u r ' i n while I a m bowing."
(Sahib)
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Comments:
When it is forbidden to recite the Glorious Qur'h in the posture of bowing;
it would be first and foremost forbidden in the posture of prostration, because
that posture consists of more humility and lowliness than the posture of
bowing. See No. 1044.
& 91
$- (97
,
Chapter 96. Wearing Green

Garments
u@l
i
:A6 $.G
Rirnaah said: "The Messenger of

Allih g
g came out to us wearing
two green garments." (Sahth)
IjG $
(91 U I )
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(See No. 1573).
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169
Chapter 97. Wearing Burhlts

(Cloaks)
I a a b b i b bin Al-Aratt said: "We
-
complained to the Messenger of

Allih @ when he was reclining on
his rolled-up Burcfah in the shade
of the Ka'bah. We said: 'Will you
not pray for victory for us, will you
not pray to Allih for us?"' (Sahilz)
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Comments:
1. The narration is lengthy. The author has mentioned the relevant fragment.
2. The sheet which is placed beneath the head could also be worn or wrapped
round the body like an Izar.
5323. It was narrated that Sahl bin

Sa'd said: "A woman brought a
Burdalz" - Sahl said: "Do you know
what a Burdah is?" They said:
"Yes, it is a cloak with a woven
border" - and she said: ' 0
Messenger of Allih, I wove this
with my own hands for you to
wear.' The Messenger of Allih g
took it as he had need of it, then
he came out to us and he was
wearing it a s his Izrir (lower
garment)." (SalzEh)
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Chapter 98. The Command To
Wear White Garments
& &I
, ,
g k j 6 2 3 Jlpr
,-,p:f
F- - o,-yf
Samurah that the Prophet
said:
, ,
>yl
( 9 1 &dl)
?@I
*,
&
170
"Wear white garments, for they are

purer and better, and shroud your
dead in them." (Sahih)
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:,, .0,&>tL+I,l
,
,,
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,-,
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Comments:
(See No. 1897).
5325. It was narrated that Sarnurah
said: 'You should wear white
garments; dress your living ones in
them, and shroud your dead in
them, for they are among the best of
your garments."' (Say*)
h~
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Chapter 99. Wearing Qabi's

,
5326. It was narrated that Miswar bin

M m a m a h said: "The Messenger of
AU2.h .h distributed some Qabli's
but he did not give anything to
M m a m a h . M w a r n a h said: '0
my son, let us go to the Messenger of
All2.h g.'
So I went with him and he
said: 'Go in and call him for me.' So
I called him, and he came out
wearing one of the Qnbri's. He said:
' I kept this for you.' And he looked
at him, and Mak&amah put it on."
(Sahib)
& &)I
&I
171
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+.& :+L '41CS~L;?I+ p i : p +
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$ didki
&L.
3 3
Comments:
The Qabri resembles a shirt; they say it has a slit in the back, or born the
middle in the back, and that it may have narrow sleeves.
& s9
~ -g
( 1 .~
- +I)
Chapter 100. Wearing Trousers
( 9 A &dl)
5327. It was narrated from f i n

'Abbb that he heard the Prophet
@ say in 'Arafgt: "Whoever cannot
find an Irir (waist wrapper), let
him wear trousers, and whoever
cannot find sandals, let him wear
a u f f s (leather socks)." (Sa!ti!t)
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Comments:
See No. 2672.
Chapter 101. Stern Warning

Against Dragging One's Izrir
'Abdullgh bin 'Umar that the
Messenger of A]l&ll @ said:
"While a man was dragging his IzGr
out of pride, the earth swallowed
him uo. and he will continue
sinking into it until the Day of
Resul~ection."(Sa!zi!z)
L .
?l z y l > > @ I - ( \ * !
(99
iiC-21)
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Comments:
1. 'Dragging the Izcir.': These narrations mention the punishment and warning
when it is done out of pride. Chapter 103 includes what is not done out of
pride, but intentionally.
...
172
& a31
4Lq
,$+dl
2. No. 5338 addresses the women's lower garment.

3. 'Until the Last Hour would come or the Day of Resurrection' means the
punishment would continue to engulf him till the Day of Resurrection. He
would not be forgiven.
:& +& 2 @ 6$f
'Abdbdulli said: "The Messenger of

m&+g
'Whoever drags his
garmentoutofpride,AU?+hwillnot
look at him on the Day of
Resurrection."' (Sahih)
A=!
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Comments:
'His garment': Meaning any garment.
5330. It was narrated that M u h z b

said: "I heard Ibn 'Umar narrating
that the M~~~~~~~~f, m&
said: 'Whoever drags his garment
out of vanity, All&, the Mighty
and Sublime. will not took at him
on the Day of Resurrection."'
J5,
57
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Chapter 102. Up To Where

Should The Zzcir Come ?
HudJaifah said: "The Messenger of

Allah
said: 'The Izir should
come to middle of the shins and
the calf. If you insist, then a little
lower, and if you insist, then a little
Jc-
G k : j G >G G k :j G
,y
(Sahib)
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u
The Book of Adornment From... 173

further down, but the Izrir has no
right to (come to) the aifirle." This
is the wordings of Muhammad.
(Salzih)
LL~I+K
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+ '&g ~7
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Comments:
It is essential to cover the lcnees with the waist-wrapper or the lower garment.
The knees should not be seen, in any condition: while working, bowing, or
while performing prostration. The ankles should remain bare in every
circumstance. To keep the garment above the mid-shanks is also unlawful,
and letting it hang below the ankles is also unlawful. One may, however, keep
his lower garments anywhere he may consider it appropriate, between this
point (mid-shanks) and the ankles in accord with the season and the
customary practice. The trousers or pants also fall under the mling of the
waist-wrapper. Therefore, they should also be kept above the ankles.
Handsomeness dwells in obeying M s h , Most High, and His Messenger
only.
& @I-.
Chapter 103. Whatever Of The

Izrir Comes Below The Ankles
5332. AbC Hurairah said: "The
2-
Messenger of All&
said:
'Whatever of the Izrir comes below
the ankles is in the Fire."' (Salzih)
,
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Comments:
This punishment is for keeping the lower garment below the ankles, even if it
is done without the sense of vain or conceit, except for the waist-wrapper
which falls below the ankles once in a while without intent or realization.
The Book of Adornment From...
174
5333. It was narrated fiom AbO

"Whatever of the Izirr comes below
the ankles is in the Fire." ( M i h )
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Comments:
Mention of the Fire in a threat is a means of knowing a thing is Harrim in the

basic rules of Fiqh, and it is also said that it is a sign of an act being a major sin.
Chapter 104. Zsbil Al-Zzir

(Letting the Zzcir Hang Below
The Ankles)
2 l:yl
J,

z s h g said: 'There are three to
whom Allsh (the Mighty and
Sublime) will not speak on the Day
of Resurrection, nor will H e
sanctify them, and theirs will be a
painful torment: The one who
reminds others of what he has
given them (Al-Mannirn), the one
who lets his Iz2r come below his
ankles, and the one who sells his
product by means of false oaths."
(Soh%)
+\)
( 1 . 7 &Al)
5334. It was narrated that A&a&

said: "I heard Sa'eed bin Jubair
narrate from Ibn 'AbbL that the
Prophet gg said: 'All& will not
look at the Musbil (the one who
lets his Izirr come below the
ankles)."' (Sahih)
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All211 g
g said: 'Al-Isbil may apply
to the Izir, the Qanzi~ and the
turban. Whoever drags any one of
these out of vanity, Allih will not
look a t him o n the Day of
Resurrection."' (Hasan)
5337. It was narrated from Sglim,

from his father, that the Messenger
of Allih $g said: "Whoever drags
his garment out of pride, All2h will
not look at him on the Day of
Resurrection." A b t Bakr said: "0
Messenger of Allih, one side of my
Izir slips unless I pay attention to
it." The Prophet g:"You are not
one of those who do that out of
pride." (Sahih)
& ddJ1
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'5+~
Comments:
If someone's lower garment falls below the ankles and they pull it up when
realizing it, then there is no harm.
2;;
Chapter 105. Women's Hems

'Umar said: ''The Messenger of
All2h %
.-, said: 'Whoever draes his
garment out of pride, Allih will not
look at him.' Umm Salamah said:
'0
of Allih. what
. Messeneer
~
- "~
should women do with their hems?'
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w he Book of Adornment From... 176
a314s
&I
He said: 'Let it down a hand span.'

She said: 'But then their feet will
show.' He said: 'Let it down a
forearm's length, but no more than
that."' (Sahih)
b$,)
-- :jc; y %,,3
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gz
Y- S I ~ !
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5339. It was narrated from Umm
2 djl
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Salamah that she mentioned

women's hems to the Messenger of
Allfih @, and the Messenger of
said: "Let it down a hand
All31
span." Umm Salamah said: "But
that will uncover (her feet)." He
Salamah that when the Prophet @

said what he said about the Iziir,
Umm Salamah said: "What about
women?" He said: "Let it down a
hand span." She said: "But then
their feet will show." He said:
"Then (let it down) a forearm's
length, but no more than that."
(SahiF)
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length, but no more than that."

(Sam)
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5341. It was narrated that Umm

Salarnah said: "The Messenger of
All& @ was asked how much a
&31 g 2
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woman should let her hem drag.
He said: 'A hand span.' She said:
'But then it will uncover her (feet).'
He said: 'A forearm's length, and
no more than that."' (Saltih)
ek
kk
;.?:
Sa'eed A l - a u d r i said: "The

Messenger of N l i h g forbade
I@nzlil A~SarnmB'and wrapping
oneself in a single garment (that
did not cover the private parts)."
(Sa!tih)
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2
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41)
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bu&
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3'
Comments:
Lexically, the expression I&xtii?zhlAS-Sanzi7zri' (the solid-wrap) denotes that a
person wraps himself in a garment and puts both edges of it over one side
leaving no space for his hands to come out easily from inside it, when
required.

Sa'eed Al-Dud17 said: "The
Messenger of Nl2h @ forbade
l&tiinlil AS-Sanznzli' and wrapping
oneself in a single garment (that
did not cover the private parts)."
(Sahib)
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Chapter 107. Prohibition Of AL@tibi' (Wrapping Oneself In A

Single Garment)
2 ,FYI
5344. It was narrated from Jibir
sl
- ~2:JG
that the Messenger of AUih g

forbade "The Messenger of Allih
g$forbade I&timBl As-Sammri' and
wrapping- oneself in a single
garment (that did not cover the
private parts)." (&zkih)
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F*GI1
Chapter 108. Wearing Black

~urbans["
5345. It was narrated from Ja'far
bin 'Arnr bin H u r a i a that his
father said: "I saw the Prophet @
wearing a black turban." (Sahih)
:~6
- ( \ * A +I)
(\.I z s J l )
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>
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Comments:
'Blackish': In Arabic, the expression Harq2njynh is used, which is a derivative
of the term Haraq, which means burning in fire. In other words, it is such a
color which resembles the color of a thing burned by fire. That color was
called blackish, because it need not be necessarily jet black.
11' Al-Xma'im; plural of
''turban."
'Imdrnah. Its definition is broader than what is commonly called
...
The Book of Adornment From
179
Chapter 109. Wearing Black

Turbans
(\
5346. It was narrated from Jgbir

that on the Day of the Conquest of
the Messenger
of m g h
@ entered (the city) wearing a
black tuban, and he was not in
Ilzriirn. ($a'!atla)
av &.A\)
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Comments:
(See No. 2872).

said: "The Prophet g entered
(Makkah) o n the Day of the
Conquest wearing a black turban."
(Sa!a?lz)
Chapter 110. Letting The End

Of The Turban Hang Between
The Shoulders
5348. It was narrated from Ja'far
bin 'Amr bin Umayyah that his
father said: "It is as if I am looldng
now at the Messenger of Allih g
on the Miizbar, wearing a black
turban, the end of which he has let
hang down between his shoulders."
($'ahEli)
@I
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J @ $! $I&; ' j~~
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2 $3 $f;
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Comments:
( o r t ~ : ~ ~ &I)
l
fo\l/\Ycq:,
C+
+PT:~+
.+ Z L ~
JL
The style of wearing or winding a turban is related to customa~ypractices or

ethnicity. Whatever mode or style is prevalent concerning the wearing of
turbans, it is valid or allowed, because Allih's Messenger $ghas not indicated
& a21"g
#I
any specific style of wearing the turban. He wore the turban in accordance
with the customary practices of his period of time.
Chapter 111. Images
(\.Sikll)
2%
TaUpah that the Prophet @ said:

"The angels do n o enter a house in
which there is a dog or an image."
(SaFiF)
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:cj;
Comments:
1. It is not permitted to keep a dog inside the house. If it is kept out of
necessity, then one could keep it in farms or enclosures, not in the house.
(See narrations 4281 through 4296)
2. 'Image (@rah)', means the artificial picture of any living being, or a picture of
animate beings taken by a camera. See No. 4251.

Talhah said: "I heard the Messenger
of AU& @ say: 'The angels do no
C;. 41
G 3 -PI.+G.-, b p 1 - o Y o *
: ji , Gk :
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UJI$
,,
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enter a house inwhich tbere is a dog

or an image of an animate being."'
($ah@)
g2
,,,a:
kk
'Ubaidullih bin 'Abdullih that he

entered upon Abii Tabah Al-AnsSri to
visit him (when he was sick), and be
found Sahl bin Hunaif there. Abii
Talhah told someone to remove a
blanket from beneath him, and Sahl
said to him: "Why do you want to
remove it?" He said: "Because there
are images on it, and the Messenger of
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concerning them." He said: "Did he
not say: Except for patterns on
fabrics?" H e said: "Yes, but this
makes me feel more comfortable."
(Satzih)
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5352. It was narrated from A b t
Talhah that the Messenger of Allib
g. said: "The angels do not enter
any house in which there is an
image." Busr said: "Then Zaid fell
sick and we went to visit hi,and
on his door there was a curtain on
which there was an image. I said to
'Ubaidullih Al-Khawlini:
'Didn't
Z a i d t e l l us a b o u t i m a g e s
yesterday?' 'Ubaidull5h said:
heas him say: Except
'Didn't
for
on fabrics?"' (~a!zih)
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Comments:
These narrations explain that patterns are allowed, while images of animate
objects are not.
5353. It was narrated that 'All
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said: "The Messenger of AUih g$
went out, then he came in, and I
had hung up a curtain on which
there were (images of) horses with
wings. When he saw it, he said:
'Get rid of it."' (Sahih)
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5355. It was narrated that '&&ah,

the wife of the Prophet g,said:
'We had a curtain on which there
were images of birds, at the
entrance t o the house. T h e
Messenger of All& @ said: '0
' h s a h , remove it, for every time I
come in and see it, I remember this
world."' She said: "We had a plush
wrap, with a border on it, that we
would wear, and it was not cut
(Sahib)
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said: "h my house there was a
cloth on which were images, which
Iputinanicheofthehouse,and
the Messenger of AUih g used to
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or the like, used as a wrap or blanket.
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pray facing it. Then he said: '0

'&&ah, take it away from me.' So
I took it down and made it into
pillows.'" (Sa!zih)

that she put up a curtain on which
there were images, t h e n t h e
Messenger of Allsh
came in and
took it down, so she cut it up (and
made) two pillows. A man in the
gathering there whose name was
Rabi'ah bin 'A!% said: "I heard
AbG Mul~ammad - meaning AlQssim - narrate that '&&ah said:
'The Messenger of Allt?h g used
to recline on them."' (Sa!tilt)
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(See No. 762).
Chapter 112. The People Who

Will Be Most Severely
Punished
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said: "The Messenger of Allsh g

came from a journey, and I had
hung a curtain on which there were
images over a niche. He took it
down and said: 'The -people
who
will he most severely punished on
the Day of Resurrection will be
those who tly to match the creation
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Chapter 113. What The ImageMakers Will Be Commanded
To Do On The Day Of
Resurrection
5360. It was narrated that AnNadr bin Anas said: "I was sitting
with Ibn 'Abbgs when a man from
among the people of Al-'Iriq came
to him and said: 'I make these
images; what do you say concerning
them?' H e said: 'Come closer,
come closer. I heard Muhammad
jg say: Whoever makes an image
in this world will be commanded
on the Day of Resurrection to
breathe the soul into it, and he will
not be able to do so." (Sah*)
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'Abbis said: "The Messenger of
Mlih
said: 'Whoever makes an
image will be punished until (he is
commanded) to breathe the soul
into it, and he will not be able to
do so."' (Sahi!~)
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Allih g said: 'Whoever malces an
image will be commanded on the
Day of Resurrection to breathe the
soul into it but he will not be able
to do so."'
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In other words, he would not only be commanded to breathe l i e (into the
pictures), but he would also be continuously tortured or punished. He will
continue to be punished until he breathes life into them, and be will never be
able to do so. Hence, he would spend the entire Judgment Day in
punishment; and this would indeed be a most severe punishment.

'Umar that the Prophet g said:
"The makers of these images will
b e punished o n t h e Day of
Resurrection, and it will be said to
them: 'Breathe life into that which
you have created."' (Sa!zi!l)
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The Book of Adornment From

@, that the Messenger of All&
186
said: "The makers of these images

will be punished on the Day of
Resurrection, and it will be said to
them: 'Bring to life that which you
have created."' (Sahih)
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''The people who will be most
severely punished on the Day of
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to match the creation of M&,"
(Sahib)
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'Abdulltih said: 'The Messenger of

All?& @ said: 'Among the people
who wiU be most severely punished
on the Day of Resurrection will be
the image-makers."' (S&h)
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Chapter 114. The People Who

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The Boolc of Adornment From...

Hurairah said: "Jibril, peace be
upon him, asked permission to
enter upon the Prophet @ and he
said: 'Come in.' He said: 'How can
I come in when there is a curtain in
your house on which there are
images? You should either cut off
their heads or make it into a rug to
be stepped on, for we Angels do
not enter a house in which there
are images."' (Sa?zih)
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Comments:
This demonstrates that if the cloth bearing pictures is spread on the ground
where it is tl-od upon, then there is no harm in it. Or the picture should be cut
in such a way that the face does not remain.
Chapter 115. Blankets
( ! \ Y U l )
5368. It was narrated that '&a11
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would not pray in our blankets."
(Saltib)
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Blankets or sheets which are used for one's bed are not washed or changed as
frequently as clothes. It is more difficult to detect impurity on them.

Chapter 116. Description Of
The Sandals Of The Messenger
5369. Anas narrated that the

sandals of the Messenger of AUih
g had two straps. (Sahih)
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Comments:
The straps of sandals are meant for keeping the feet affixed to the sandals.
One or two; or they could be even more than two.
5370. It was narrated that 'Amr

bin Aws said: "The sandals of the
Messenger of All& $& had two
straps." (Sahih)
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"lf the strap of the sandal of one of
yon breaks, let him not walk in one
sandal until he fixes it." (Sahih)
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Scholars have mentioned various views for the reason behind this; shoes
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protect from filth, or one is more likely to fall, and, other than that. There is
no conducive proof to support the reasoning and claims behind it.
:j
t

Razin said: "I saw AbO Hurairah
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Chapter 118. What Has Been

Related About Leather Cloths
, ,
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clap his hand to his forehead and

say: '0 people of Al-'Iraq, you
claim that I tell lies about the
Messenger of Allih g. I bear
witness that I heard the Messenger
of Allih @ say: If the strap of the
sandal of one of you breaks, let
him not walk in the other until he
fixes it."' (Sahih)
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bin M2ik that the Prophet @ lay
down o n a l e a t h e r mat and
sweated. Umm Sulaim got up and
collected his sweat and put it in a
bottle. The Prophet g saw her and
said: "What are you doing 0 Umm
Sulaim? She said: "I am putting
your sweat in my perfume." And
the Prophet g smiled. (Sahih)
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Comments:
1. 'Leather mat or rug. (The term used in Arabic is Nata'. It means a leather
mat or lug or spread used as a table-cloth, and gaming board)': It happens to
be superior to a cloth-sheet in every way. The purpose is that it is not
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blameworthy to use excellent things.

2. 'He laid down to rest': Umm Sulaim and Umm H a r h were related to the
Messenger of All8h g in a way that they were his unmarriageable kin. On that
account (Umm Sulaim and Umm HarAm were sisters, and they had a bond of
relationship with the maternal side of the Prophet's @, grandfather), AUWs
Messenger g used to visit them sometimes in their houses and rest there.
3. 'Collected or scooped out the Prophet's @ perspiration': So to say, she took
or absorbed the perspiration with some piece of cloth, and then she squeezed
the cloth into her perfume or into an empty bottle. And Allah knows best!
Chapter 119. Keeping Servants
And Mounts
5374. It was narrated that Samurah

bin Sahm said: "I came to AbB
Hi'im
bin 'Utbah when he was
suffering the plague, and Mu'iwiyah
came to visit him. AbB H A c h wept.
Mu'iwiyah said to him: 'Why are
you weeping? Is it because of some
pain that is hurting you, or is it for
this world, the best of which has
gone?' He said: 'Neither; but the
Messenger of All& @ gave me
some advice, which I wish that I had
followed. He said: "Perhaps yon will
live to see wealth that will be
distributed among the people when
all that would suffice you of that
would be a sewant and a mount to
ride in the cause of All&." I lived to
s e e that, and I accumulated
(wealth)."' (Uasan)
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Comments:
1. 'The best part or portion' means of the Companionship of the Messenger of

All&
B,or of his youth.
The Book of Adornment From... '191
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2. 'Wealth' means there would be an abundance of spoils.

3. 'I have accumulated (it)': This was his self-effacement or modesty, olheiwise,
he had left no heritage. May All&hbe pleased with him and he be with Him.
4. The puipose of the chapter is that to have a sewant, and to keep ready a
mount is not excessive.
Chapter 120. Adornments Of A

Sword
Um2mah bin Sahl said: "The
pommel of the sword of the
Messenger of Allih g$ was of
silver." (Sahih)
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said: "The metallic end of the

scabbard of the Messenger of All8h
$g was of silver, the pommel of his
sword was silver, and in between
were rings of silver." (Salzi!~)
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2 pp, [-
bin Abi Al-Hasan said: "The

pommel of t h e sword of the
Messenger of All21 g$ was of
silver." (Salzih)
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Sitting On Red Al-Maycifhir
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5378. It was narrated that 'Ni

said: The Messenger of AUih g$
said to me: "Say: 0 Allih, make
me steadfast and guide me." And
he forbade me to sit on AlMqieir." Al-Mcryi&r: Qassi which
the women used to put on the
saddles for their husbands, such as
red cushions. (Sahih)
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Comments:
(See Nos. 5168, 5169, 5187).
Chapter 122. Sitting On Chairs
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5379. It was narrated that H u m i d

bin Hila: said: "AX Rif2ah said: 'I
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were of kom The Messenger of
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1 . The purpose of the chapter is that sitting on a chair while other people are
seated on the ground is not prohibited, if there is a need to do so. For
instance, delivering a discourse or sermon, so people could easily see the

sermon-giver while hearing him. Even otherwise, sitting on a chair does not
imply pride or vain conceit.
2. This narration proves Allill" Messenger's @ affection and gracefulness to the
zenith of their perfection. He left his place and went forth to reach out to an
unknown poor person.
91
UCAI
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Chapter 123. Using Red Tents
- ( \ Y Y +I)
(\Y \ i k l )

Juhaifah said: "We were with the
Prophet $g in Al-Batl~?? and he
was in a red tent, and some people
were with him, and he was about to
set out. Bilsl came and called the
A&rin, turning this way and that."
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The Book Of The Etiquette Of Judges 194
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49. The Book Of The

Etiquette Of Judges
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the Prophet $gsaid: "Those who are
justandfairwillbewithAU2h,Most
High, on thrones of light, at the right
hand of the Most Merciful, those
who are just in their d i n g s and in
their dealings with their families and
those of whom they are in charge."
Muhammad (one of the narrators)
said in his Had& "And both of His
hands are right hands." (Sahih)
- ( r q +I)
( 7
Chapter 1. Virtue Of The

Judge Who Is Just In Passing
Judgment
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Comments:
1. Justice and fairness means to restore the right of every rightful owner, and to
behave with people in accordance with their rank and station; whether it is
the chair of justice, or the throne of a ruler, whether it is at home or abroad,
whether it is a mosque or a school.
2. 'Thrones of light': When there could be a throne of wood and stone, then why
not of light? angels are absolute luminary or luminous creation. Some
researchers have understood it to mean high ranks or stations. But there is no
need to negate the notion of throne. Thrones would also be, as it were, ranks
or stations.
Chapter 2. The Just Ruler
5382. It was narrated from Abt

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Allill
said: "There are seven
whom Allih, the Mighty and
Sublime, will shade with His shade
on the Day of Resurrection, the
Day when there will be no shade
but His: A just ruler, a young man
who grows up worshipping
the Mighty and Sublime; a man
who remembers AllAh when be is
alone and his eyes flow (with
tears): a man whose heart is
attached to the Masjid; two men
who love each other for the sake of
AllAh, the Mighty and Sublime; a
man who is called (to commit sin)
by a woman of high status and
beauty, but he says: 'I fear Allih';
and a man who gives charity and
conceals it, so that his left hand
does not know what his right hand
is doing." (Sal~ilz)
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Comments:
1. 'Seven persons': In other narrations, apart from these seven, some others are
also made mention of. These seven do not negate them.
2. The shade of Allih Most High': The significance is that no one will be able
to procure shade on his own; nor would there be any shade except that shade
which would be provided by Allih, Most High, and to whomever He wills.
3 . 'Young man', because what else would an old man do, except worship? When
death knocks at the door, the wolf turns pious. The real excellence lies in
youthful worship.
4. 'Whose heart is attached to the Masjid': He finds tranquillity in the mosque.
He remains restless outside the mosque, and awaits the next prayer.
5. 'Two men': Since the action of both of them is identical, it would be counted
as one.
6. They say it means she invites him to illicit relations. They also say, based
upon other reported wordings, that it may refer to marriage, and he fears he
will not fulfill all of the rights of marriage most of them consider the first
view to be the more obvious.
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The one who covets a post or an office, they would not be able to fulfill their
obligatory duties with honesty. They would make their office or post a source
of achieving eminence and power. Moreover, they would not receive any help
or success from Allih. Therefore, such people should not be appointed on
significant posts. If the government asks for applications, one may send in a
request. There is no harm in it, and such persons may be given the post. (For
further details, please turn to Had;& 4)
5385. It was narrated from Usaid

bin Hudair that a man from among
the Ansilt came to the Messenger
of All& @ and said: "Will you not
appoint me as you appointed soand-so?,, H~ said: ''you will
encounter selfislmess after I am
gone, so be patient until you meet
me at the cistern (Al-Hawd)."
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Comments:
1. Eveiy ordinary person, rather than the people who have special sldlls or
qualities, cannot be appointed to a significant post. Posts do not come
aplenly. Other people, therefore, should not pour out their jealousies and
rebellion. They should show patience. Otherwise, this would create disorder
and anarchy.
2. 'You will encounter': Some commenlaries explain that it could mean: "You
will find that others are given preference over you after me..."
Asking For Governorship
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5386. It was narrated that 'AbdurRahmin bin Samurah said: "The

Messenger of Allih #g said: 'Do
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not ask for governorship. For if it is
given to you because of asking, you
will be left to your own devices, but
if it is given to you without asking,
you will be helped (by All2h)."
(Sahib)
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Comments:
1. Acting as a governor or commander under the rule of someone else is a large
responsibility; one would be accountable for it. One may even have to
undergo punishment in the event of shortfalls and failures. Therefore, one
should not invite this potential trouble for oneself. But if some responsibility
is bestowed upon someone, or if people are given responsibility, they should
accept it in the name of All&. Io this event, AllWs succor would accompany
them, and people would also cooperate.
2. 'Would be left to your own devices' means neither All2h's help will
accompany you, nor will people cooperate with you. It is obvious that only
disgrace will follow, and one would encounter defeat.

Hurairah that the P r o ~ h e .t said:
"You will be keen for governorship
but it will be regret and loss on the
Day of Resurrection. What a good
position it is when they are alive,
but how miserable their state when
they die (and leave it behind)."
(Sahib)
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Chapter 6. Appointing Poets
( 7 U l ) ?I$I
5388. 'Abdullih bin Az-Zubair
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narrated that a group from Banu

T-m
came to the Prophet @.
AbO Bakr said: "Appoint Al-Qa'ql
bin Ma'bad (as commander or
governor)," and 'Umar said: "No,
(appoint) Al-Aqra' bin Hibis." They
argued until they began to raise their
voices, t h e n t h e words were
revealed: "0 you who believe! Make
not (a decision) in advance before
All$ll and His Messenger..." until
the end of the Verse: "And if they
had patience till you could come out
to them, it would have been better
for them."[ll (Sahi!~)
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E.
1. This narration does not contain a manifest allusion to the theme of this
Chapter. In other narrations, however, there is mention of the poetry of Aqra'
bnl Hibis that he had recited vainglorious poetic verses before the Messenger
of Allih @, and Hassin bin Thibit had given him a versified reply on behalf
of the Prophet @.
2. The Noble Qur'in and the Prophet's Traditions generally deprecate the poets,
because they happen to be habitually accustomed to 11pel"oolic expressions;
rather falsehood, flattery and arrogance. The Divine law considers these
charactelistics bad. Even otherwise, a tuler ought to be sober and dignified,
and the professional poets happen to be bereft of these qualities. What is
outwardly understood is that poets should not be given offices of leadership.
g;I&
Chapter 7. If People Appoint A

Man As Judge, And Ile Passes
Judgment Among Them
5389. It was narrated from S&raa
bin Hini' from his father, that
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when he came to the Messenger of
AU2h #gand he heard them calling
Hini' by the nickname of Abii AlHaltam, the Messenger of AU2h jg
called him and said to him: "AU2I
is Al-Hakam (the Judge) and
judgment is His. Why are you
known as AbB Al-Hakam?" He
said: "If my p e o p l e differ
concerning something, they come
to me, and I pass judgment among
them, and both sides accept it." He
said: "How good this is. Do you
have any children?" He said: "I
have auraih, and 'Abdull&, and
Muslim." He said: "Who is the
eldest of them?" H e said:
"Shura&." He said: "Then you are
~ b im
i a & , " and he supplicated
for him and his son. (Hasan)
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Bakrah said: "All& protected me[']

withsomethingthat I heardfromthe
Messenger of AUih g. When
Chosroes died, he said: 'Whom have
they appointed as his successor?'
They said: 'His daughter! He said:
'No people will ever prosper who
entrust their leadership to a
woman."' (Sahih)
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Comments:
'His daughter': In between, his son Khosrou Parvez also remained the
emperor, but for only six months. He was, therefore, not taken into
consideration.
Chapter 9. Passing Judgment

On The Basis Of A
Comparison Or Similarities,
And Mentioning The
Differences Reported From AlWalid Bin ~ u s l i mIn The
Hadit& Of Ibn 'Abbis
5391. It was narrated from Al-Fadl
bin 'Abbgs that he was riding
behind the Messenger of Allgh @
on the morning of the Day of
Sacrifice, when a woman from
K h a e a m came to hi and said:
" 0 Messenger of Allill, t h e
command of Allgh, the Mighty and
Sublime, to His slaves to perform
Hajj has come while my father is an
old man and c a ~ o ride
t unless he
is tied crossways on a mount; can I
perform Hajj on his behalf?" He
said: "Yes, perform Hajj on his
behalf, for if he owed a debt yon
would pay it off for him." (Sa!zih)
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Comments:
1. This incident happened during the Farewell Pilgrimage.
2. 'If he owed a debt': This is an example which Allih's Messenger gg employed

in order to explain the matter.
?lii
4%
Sulaimgn bin YasAr that Ibn
'Abbb told him: "A woman from
Khath'arn
asked the Messenger of
-AllAh g a question when Al-Fad1
was riding behind the Messenger of
All& @. She said: '0 Messenger
of All&, the command of AllAh,
the Mighty and Sublime, to His
slaves to perform Hajj has come
while my father is an old man, he
cannot sit upright in the saddle.
Will it sate if I perfom Hajj on
his behalf?" H e said: "Yes."
(Sahfh)
Abti 'Abdur-Ralpnin (An-NasPi)
said: Others reported this Hadig
from Az-Zuhr?, and they did not
mention in it what A I - ~ a l i dbin
Muslim mentioned.
'Abdull2h bin 'Abbis said: "AlF a d bin 'Abbis was riding behind
g when a
the Messenger of AUiih i
woman from m a w a m came to ask
him a question. Al-Fad1 started
looking at her, and she at him, and
. W e d
the Messenger of Alliih @
the face of Al-Fad1 the other way.
She said: '0 Messenger of Alliih,
the command of All&, the Mighty
and Sublime, to His slaves to
perform Hajj has come while my
father is an old man, and he cannot
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sit firmly in the saddle; can I
peiforrn Hajj on his behalf?' He
said: 'Yes.' That was during the
Farewell Pilgrimage." (Sa!ci!c)
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Comments:
(See No. 2636).

Slchib
that Sulaimin bin Yasir
told lum that Ibn 'Abbh told him
that a woman from @again said:
"0 Messenger of Allih, the
command of Allih, the Mighty and
Sublime, to His slaves to perform
Hajj has come while my father is an
old man, and he cannot sit upright
in the saddle. Will it discharge his
duty if I perform Hajj on his
behalf?" The Messenger of Allih
@ said to her: "Yes." Al-Fadl
starting turning toward her, for she
was a beautiful woman, and the
Messenger of Allah @ turned AlFadl's face to the other side.
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Different Reports From Yahya
Ibn Abi Ishiq
53 95. I t was n a r r a t e d f r o m
'Abdullih bin 'Abbis that a man
asked the Messenger of Allih @:
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"The (command to perform) Hajj

has come while my father is an old
man and cannot sit firmly in the
saddle, and if I tie him,I fear that he
may die. Can I perform Hajj on his
behalf?" He said: "Do you think that
if he owed a debt you would pay it
off for him?" He said: "Yes." He
said: "Then perform Hajj on behalf
of y our father." (Sahih)
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bin 'Abbk, that h e was riding

behind the Messenger of All& &,
when a man came and said: "0
Messenger of All&, my mother is
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mount she cannot sit firmly, and if
I tie her, I fear that I may kill her."
He said: "Do you think that if your
mother owed a debt you would pay
it off for her?" He said: "Yes." He
said: "Then oerform Haii
. "" on behalf
of your mother." (Sahih)
Sulaimin bin Yasir, who narrated

from Al-Fad1 bin 'Abbb, who said:
"A man came to the Prophet @
and said: '0 Prophet of All&, my
father is an old man
cannot
performHajj.'If I p u t h i m o n a
mount he cannot sit firm.Can I
perform Hajj on his behalf? He
said: "Perform Hajj on behalf of
your father." (Sahih)
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said: Sulaimin did not hear from
Al-Fad1 bin Al-'Abhb.
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5398. It was narrated from Ihn

'Ahhh that a man came to the
Prophet
and said: "My father is
an old man, can I perform Hajj on
his behalf?" He said: "Yes. Don't
you think that if he owed a debt
and you paid it off, that would
suffice him?" (Salzih)
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Chapter 11. Ruliig According

To The Consensus Of The
Scholars
5399. It was narrated that 'AhdurRahmin bin Yazid said: "The
people asked 'Abdullih too many
questions one day, and 'Abdullih
said: 'There was a time when we did
not pass so many judgments, hut
now that t i e is over. Now All&,
the Mighty and Sublime, has
decreed that we reach a time when,
as you see, (we are asked to pass
many judgments). Whoever among
you is asked to pass a judgment after
this day, let him pass judgment
according to what is in the Book of
Allih. If he is faced with a matter
that is not mentioned in the Book of
Allih, let him pass judgment
according to the way His Prophet @
passed judgment. If he is faced with
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a matter that is not mentioned in the
Book of All& and concerning which
His Prophet did not pass judgment,
t h e n l e t him pass judgment
according to the way the righteous
passed judgment. If he is faced with
a matter that is not mentioned in the
Book of Allih, and concerning
which His Prophet and the righteous
did not pass judgment, then let him
strive to work it out, and let him not
say 'I am afraid, I am afraid.' For
what which is lawful is clear and that
which is unlawful is clear, and
between them are matters which are
not as clear. Leave that which males
you doubt for that which does not
make you doubt."' (Hasan)
Abii 'Abdur-Rab8n (An-NasVi)
said: This Had?& is very good.
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Comments:
1. The purpose of I m h An-NasG in this chapter is to prove the authority of
consensus of opinion or ijmn'.
2. 'There was a time': Before discord, and when more of the Companions were
alive.
3. 'Righteous people': Meaning, the earlier people of righteousness; the Snlaf.
'Abdull& bin Mas'iid said: "There
was a time when we did not pass so
many judgments, but now that time
is over. Now All&, the Mighty and
Sublime, has decreed that we reach
a time when, as you see, (we are
asked to pass many judgments).
Whoever among you is asked to
pass a judgment after this day, let
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what is in the Book of All2h. If he
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judgment according to the way the
righteous passed judgment. And let
him not say 'I am afraid, I am
afraid.' For what which is lawful is
clear and that which is unlawful is
clear, and between them are
matters which are not as clear.
Leave that which makes you doubt
for that which does not make you
doubt." (Hasa~z)
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Comments:
'That which is lawful is clear' means the lawfulness of certain things is evident
and uncontroversial, and certain things are absolutely unlawful. It is easy to
make decisions concerning them, while certain things are confusing to many
because of their lack of knowledge about tl~em.Precaution is essential in
these things.
5401. It was narrated from Zuraih
p*:1 - o t . \
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that he wrote to 'Umar, to ask him
p
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(a question), and 'Umar wrote back
t o him t e l l i n g him: "Judge
l i f'&
.. ..
according to what is in the Book of
;b;. J)
12 ; , , &
.
All2h. If it is not (mentioned) in
the Book of ~ l l i h ;then (judge)
'+I ug
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.
according to the Surznalz of the
r
Messenger of All2h B. If it is not
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(mentioned) in the Book of All2h
@
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or the Szlnnah of the Messenger of

AUih s, then pass judgment
according to the way the righteous
passed judgment. If it is not
(mentioned) in the Book of Allih,
or the Sunnah of the Messenger of
Allih @, and the righteous did not
pass judgment concerning it, then if
you wish, go ahead (and try to
work it out by yourself) or if you
wish, leave it. And I think that
leaving it is better for you. And
peace be upon you." (Sahih)
Chapter 12. Meaning Of The

Verse: "And.Whosoever Does
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Revealed. Such Are The

'Abbis said: "There were kings
after 'ha bin Mariam who altered
the Tawrih and the Inja, but there
were among them believers who
read the Tawrih. It was said to
their kings: 'We have never heard
of any slander worse than that of
those (believers) who slander us
and recite: "And whosoever does
not judge by what All2h has
revealed, such are the
In these Verses,
they are criticizing us for our deeds
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when they recite them.' So he
called them together and gave
them the choice between being put
to death, or giving up reading the
Tawrih and Injil, except for what
had been altered. They said: 'Why
do you want us to change? Leave
us alone.' Some of them said:
'Build us a tower and let us go up
there, and give us something to lift
up our food and drink so we do not
have to mix with you.' Others said:
'Let us go and wander throughout
the land, and we will drink as the
wild animals drink, and if you
capture us in your land, you may
kill us.' Others said: 'Build houses
for us in the wilderness, and we will
dig wells and grow vegetables, and
we will not mix with you or pass by
you, for there is no one of the
tribes among whom we do not have
close relatives.' So they did that,
and Alliih revealed the words: 'But
t h e monasticism which they
invented for themselves, We did
not prescribe for them, but (they
sought it) only to please Alliih
therewith, but that they did not
observe it with t h e right
obse~ance."'~ Then others said:
'We will worship as so-and-so
worshipped, and we will wander as
so-and-so wandered, and we will
adopt houses (in the wilderness) as
so-and-so did.' But they were still
with no
following their &rk
knowledge of tlie faith of those
p&l
?lji 3~

whom they claimed to be following.
When All& sent the Prophet @,
and there were only a few of them
left, a man came down from his
cell. and a wanderer came from his
travels, and a monk came from his
monastery, and they believed in
him. And All& said: '0 vou who
believe! Fear All&, and delieve in
His Messenger (Muhammad), He
will give you a double portion of
His mercy - meaning, two rewards,
because of their having believing in
'isa and in the Tawrih and Injil,
a n d f o r having believing i n
M ~ a m m a d&; and He will give
you a light by which you shall walk
(straight), - meaning, the Qur'h,
and their following the Prophet @;
and He said: 'So that the people of
the Scripture (Jews and Christians)
may h o w that they have no power
whatsoever over the Grace of
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Comments:
1. 'We have never heard ... worse', because they call us unbelievers.
2. 'Leave us alone': Even so, some pmple entered the minarets, and continued
with their worship residing there. Some people became monks. They used to
roam here and there aimlessly in various townships. Some built houses of
worship in remote places, and began to stay there. In short, they gradually lost
contact with people. And this is what the evildoers desired. They did not have
anyone around to censure them.
3. 'Monasticism': The term rahbrinjyah combines the concepts of monastic life
with exaggerated asceticism, often amounting to a denial of any value in the
liie of this world - to the exclusion of married liie; mutual transactions, etc.
It was gaded Sahib by both gai& Al-AlbSni and Maammad bin 'Ali Al-Wdawi,
The Book Of Tlie Etiquette Of Judges 211
~ L & I ?lji
4~
4. Then others said... earlier, people were in reality upon their Tiue Religion.
But they adopted these practices in order to safeguard their Religion (Din).
Later, some irreligious people too began to unwittingly imitate them, who
wel-e polytheists and ineligious, apart from being ascetics.
Chapter 13. Judgment Based

On What Is Apparent
Salamah that the Messenger of
AU2h g
.-. said: "You refer your
disputes to me, but I am only
human, and some of you may be
more eloauent in arming
- - their case
than others. If I pass judgment in
favor of one of you, against his
rights, let him not take it,
for it is a piece of fire that I am
giving him." (Sa!ii?z)
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Comments:
1. 'I am a human': Meaning, Allah does not reveal to him about what you want,
but what he wills when people request a judgment from him @ on personal
disputes, he judges based upon what was already revealed, and after testimony
and proof, while that testimony or proof may be colnpt, and that is beyond
his $gcontrol and understanding of the evidences. "I am not the knower of
the unseen that I may reach the root of reality. I return verdicts based on
mere evident arguments or proofs."
2. 'He sl~ouldnot take it': So to sped, if a person, with the help of lus glib
tongue or false evidence, succeeds in getting the decision of the Qadi or judge
in his favor, that does not make him a legitimate master of that right.
Chapter 14. Ruling Of A Judge

Based On His Knowledge
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the Messenger of AU2h @ said:

"There were two women who had
two children, and the wolf came
and took away the son of one of
them. She said to her companion:
'It took away your son.' he other
one said: 'No, it took away your
son.z nev
the matter to
D i d d , peace be upon him, for
judgment (about the remaining
child) and he ruled in favor of the
older one. Then they went out to
Sulaimb bin D i d d and told him
(about that). He said: 'Give me a
lmife and 1'wiU cut him in half (to
be shared) between you.' The
younger one said: 'Do not do that,
may All& have mercy on you; he is
her son.' So he ruled that (the
child) belonged to the younger
woman." Abe Hurairah said: "By
AUih! I never heard 'Sikkin' used
until that day. We would only say:
'Mudyah."'(Sahih)
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5404. Abti Hurairah narrated that
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Comments:
1. Tbis is an astonishing incident that a dispute arises over a child; while children
have identity of their own. Even if no one is found who could help identify it.
2. 'In favor of the elder oue': There are no details to clarify why that was the
case.
3. Since she would give him up just so he could live, while silent; it was clear
that she was his mother.
4. 'SiWcin': In the Arabic language, a knife is called Sikkin as well as Al-Mudyah.
It might perhaps have been called Al-Mudyah in the province of Abfi
Hurairah.
Chapter 15. The Judge Is

Allowed To Speak Of
Something That He Will Not
Actually Do In Order To
Establish The Truth
5405. It was narrated from Ab6
All211 g said: "Two women went
out with two children of theirs, and
the wolf attacked one of them and
took her child. The next day they
referred their dispute over the
remaining child to Diwiid, peace be
upon him, and he ruled that (the
child) belonged to the older woman.
Then they passed by Sulaimin and
he said: 'What is your story?' So they
told him. He said: 'Bring me a knife
and I will cut him in half (to be
shared) between you.' The younger
one said: 'Will you cut him in half?'
He said: 'Yes.' She said: 'Do not do
that; I will give my share of hi to
her.' He said: 'He is your child, and
he mled that he belonged to her."'
(Sahi!~)
Chapter 16. The Judge

Undoing A Ruling Passed By
Someone Else Of His Caliber
Or Greater Than Him
5406. It was narrated from Ab6
Hurairah that the Prophet g said:
"Two women went out with their
two children, and the wolf took one
of the children from them. They
6L&l +I31
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referred their dispute to Prophet
Diwhd, peace be upon him, and he
mled that (the remaining child)
belonged to the older woman.
Then they passed by Sulaimsn,
peace be upon him, and he said:
'How did he judge between you?
She said: 'He mled that (the child)
belongs to the older woman.'
Sulaiman said: 'Cut him in half,
and give half to one and half to the
other.' The older woman said:
'Yes, cut him in half.' The younger
woman said: 'Do not cut him, he is
her child.' So he ruled that the
child belonged to the woman who
refused to let him be cut." (Sahih)
Chapter 17. Refuting A Judge

If He Passes An Incorrect
Judgment
5407. It was narrated from S h
that his father said: "The Prophet
g$ sent g a d bin Al-WaEd to
Banu Jamah.
He called them to
Islam but they could not say
Aslamnn (we submitted, i.e.,
became Muslim) so they started to
say Saba'na (we changed our
religion); a i l i d starting killing
and talring prisoners, and he gave a
prisoner to each man. The next day
K h a d bin Al-WaEd issued orders
that each man among us kill his
prisoner." Ibn 'Umar said: "I said:
'By Allsh, I will not kill my
prisoner, and no one (among my
h d l +ljT +kf
The BookOf The Etiquette Of Judges 215

companions) will kill his prisoner.'
We came to the Prophet $&, and
he was told of what =%lid had
done. The Prophet g said: 'I
disavow what s $ l i d has done,'
mice." (Sahi!~)
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Comments:
1. The disbelievers used to nicltname Muslims Sibi, the one who emerges from
his religion. They used to consider them irreligious. The expression Sabina is
derived from it. The motive of Bani Jadhimah was, 'We have emerged from
our ancestral religion, and have embraced Islam'. But they employed the
expression which the disbelievers sacrosanctly employed against Muslims. This
misled Khalid bin Al-Walid 4. He thought they were still adhering to their
disbelief, and were satii-izing the Muslims. It was, however, not the case.
Iaalid L& took disciplinary measures. Since it was his deducible error, All%h's
Messenger
merely absolved himself, and did not punish him.
2. The author's argumentation is upon the course of action adopted by fin
'Umar 4i and his Companions that they did not accept the order of the one
in command. In this case, Ibn 'Umar, the narrator himself, was sure that they
intended that they accapt Islam. The Hadie, recorded by Muslin1 4765, AlBul&dri 7257, and others, supports Ibn 'Umar's behavior: "There is no
obedience in disobedience." And Allih's Messenger g also supported them.
Chapter 18. Mentioning What

The Judge Should Avoid
$@
& ys
( \ V &Al)
5408. It was narrated that 'Abdur-
Ral>min bin Abi Bakrah said: "My

father wrote to ' ~ b a i d u l l $ hbin ~ b i
Bakrah - who was the judge of
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Sijistin - saying: 'Do not pass
judgment between two people
when you are angry, for I heard the
Messenger of AUih & say: No one
should pass judgment between two
people when he is angry."' (Sahih)
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This anger means violent anger, which momentarily halts or blunts man's
ability to think and comprehend, and there remains the danger of making the
wrong decision, although slight anger, with which one is filled upon hearing
the crime of a criminal, is not blameworthy in the process of one's arriving at
a judgment. Apart from anger, anything that creates an impact upon one's
ability of thinking and comprehending it falls under the ruling of rage, for
instance, hunger, thirst, distress, sichess, etc. It is better to record the verdict
in a separate sitting session, so that momentary emotions do not cast any
impact on the verdict.
6%1I*;:,

Allowing A Trustworthy Judge
To Pass Judgment When He Is
Angry
*LI
,
5409. I t was narrated from Az-
$51 g ;.j!x
Zubair bin Al-'Awwim that he

disputed with a man among An)&
who had been present at Badr with
the Messenger of AUih &,
concerning a stream in Al~ a r r a h [ l l from which they both
used to water their date palm trees.
The An@d said: "Let the water
flow." But he (Az-Zubair) refused.
The Messenger of All& g said:
"Irrigate (your land), 0 Zubair!
Then let the water flow to your
neighbor." The Ansriri became
[I1 The lava
fields in and around Al-Madinah.
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The BookOf The Etiquette Of Judges 217

anBy and said, "0 Messenger of
Allih, is it because he is your
c o u s i n ? " T h e f a c e of t h e
Messenger of Allih % changed
color (because of anger) and he
said: "0 Zubair! Irrigate (your
land) then block the water, until it
flows back to the walls." So the
Messenger of Allih % allowed AzZubair to take his rights in full,
although before that he had
suggested to Az-Zubair a middle
way that benefited both him and
the Ansbd. But when the AII&
made the Messenger of Alltih $$
angry, he gave Az-Zubair his rights
in full, as stated clearly in his
ruling. Az-Zubair said: "I think
that this Verse was revealed
concerning this matter: 'But no, by
your Lord, they can have no faith,
until they make you ( 0
Muhanunad) judge in all disputes
between them."'['] (Sa!zi!z)
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The purpose of the chapter is clear; the author intends to say that this
na~ationmay be proof that the prohibition of a judge issuing a verdict while
angry may be only a prohibition of dislike. Or, there is an exception for those
who are known to be trusted. This is the more obvious, since he said: 'A
trustwoithy judge' using the word 21-Amin' clearly makes analogy between a
trusted judge and Allah's Messenger g while other scholars will consider the
prohibition of passing judgment while angly to be general, and this proof
deals only with specifics that are specific to Allah's Messenger 8.
['I An-Nisi' 465.
Chapter 20. The Judge Passing

Judgment In His House
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'Abdullih bin Ka'b, from his
father, that he asked Ibu Abi
Hadrad to pay off a debt that he
owed him. Their voices grew so
loud that the Messenger of
@ heard them when he was inside
his house. He came out to them,
drew back the curtain of his room
and called out: "0 Ka'b!" He said:
"Here I am, 0 Messenger of
"Drop his debt to
m$h," He
half." He said: "I will do that." He
said (to the debtor): "Go and pay it
off." (Sahih)
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Comments:
The purpose of the chapter is that it is not necessary that the verdict could be
passed in judicial courtrooms only. But if need arises, the judgment could be
passed at home, mosque, marketplace, or wherever occasion arises, although
the above-quoted incident is of conciliation, rather than of judgment.
Chapter 21. Seeking Help

Against Another Person
5411. It was narrated that 'Abb2d
bin S&i-abbfl said: "I came to AlMadinah with my paternal uncles
and entered one of its gardens,
where I rubbed an ear of grain (to
take some grains). The owner of
the garden came, took my cloak
and hit me. I came t o t h e
Messenger of M a g and sought
his help against him. He sent for
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the man and they brought him. He
said: 'What made you do that?' He
said: '0 Messenger of Allill, he
entered my garden and took one of
the ears of grain and rubbed it.'
The Messenger of All211 @, said:
'You did not teach him if he was
ignorant, nor feed h i if he was
hungry. Give him back his cloak.'
And the Messenger of All211 @
ordered me with a Wasq or half a
Wasq." (Salcih)
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Comments:
1. The objective of the chapter is that seeking another's help to solve disputes is
allowed.
2. 'Was ignorant': What is meant is that he was ignorant, a stranger and hungry.
You could have explained to him lovingly. 'look! My brother, instead of
plucking it out, you should have taken permission of the owner.' Then you
should have given him something to eat, so that he could have satisfied his
need. Instead, you took something horn this poor stranger, and thrashed hi.
3. From this, we learn the danger of punislnnents when there is no education.
4. To take a bite or two, or drink from an orchard, is not a crime upon which
the prescribed legal punishment could be passed. This topic preceded.
Chapter 22. Sparing Women

The Need To Attend The
Ruling
Hurairah and Zaid bin m i l i d 4Juhani that two men referred a
dispute to the Messenger of Allih
@. One of them said: " 0
Messenger of Allih, pass judgment
between us according to the Book
of All2h." The other, who was
wiser, said: "Yes, O Messenger of
Allih, and allow me to speak." He
said: "My son was a laborer serving
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TheBook Of The Etiquette Of Judges 220
&I!
this man, and he committed Zinli

with his wife. They told me that my
son was to be stoned to death, but
I ransomed him with one hundred
sheep and a slave girl of mine.
T h e n I asked the people of
knowledge, who told me that my
son was to b e given one hundred
lashes and exiled for a year, and
that his (the man's) wife was to be
stoned to death." The Messenger
of All31 g said: "By the One in
Whose hand is my soul, I will pass
judgment between you according to
the Book of All&. As for your
sheep and your slave girl, take
them back." Then he gave his son
one hundred lashes, and exiled him
for one year, and he ordered Unais
to go to the wife of the other man
and if she confessed, to stone her
to death. She did confess, so he
stoned her to death. (Sahih)
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1. 'I ransomed him (I gave one hundred goats and a slave girl as ransom or
appeasement)': He thought adultery with someone's wife is the infringement

of her husband's right. He should, therefore, he appeased. On the contrary, it
is the violation of the commandment of the Divine law, which is connected
with the society. Hence, this crime would not be pardoned due to the husband
forgiving it; rather, after being taken to the court, prescribed legal punishment
shall assuredly be given.
2. 'He was given one hundred lashes', because he had confessed to it. The crime
had been proved.
3. 'Go to the man's wife': The chapter's argumentation is founded upon these
words, that instead of summoning the woman to the judiciary, Allih's
Messenger @ sent his official to her house. If, however, investigations are not
completed at home, women may be summoned to the court of law, although, it
is better that the investigations are completed at homes in the case of women.

Hurairah, Zaid bin Khilid and
Shibl said: "We w e r e w i t h the
Prophet g when a man stood up
and said: 'I adjure you, by Allih,
pass judgment between us
according to the Book of Allih.'
His opponent, who was wiser than
him, stood up and said: 'He is
right, pass judgment between us
according to the Book of Allih.'
He said: 'Speak.' He said: 'My son
was a laborer senring this man, and
he committed Ziiah with his wife. I
ransomed h i with one hundred
sheep and a servant.' It is as if he
was told that his son was to be
stoned to death but he ransomed
him from that. 'Then I asked some
knowledgeable men and they told
me that my son was to be given
one hundred lashes and exiled for
a year.' The Messenger of Allih g
said to him: 'By the One is Whose
hand is my soul, I will pass
between you according to
.judgment
the Book of All&; the Mighty and
Sublime. As for the one hundred
sheep and the servant, take them
back, and your son is to be given
on hundred lashes and exiled for a
year. 0 Unais, go tomorrow to the
wife of this man and if she
confesses, then stone her to death.'
She did confess, so he stoned her
t s death." (Sahih)
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By Kit~billalaor 'the Book of Allil~',the Divine law of Allih, Most High, is

meant, whether it is described in the Qur'in, or the Prophet's
Sunnalz.
Chapter 23. The Judge Turning

Toward One Who Tells Him
That He Has Committed Zinli
U m h a h bin Sahl bin Hunaif that
a woman who had committed Zinc?
was brought to the Prophet g. He
said: "With whom?" She said:[']
"With the paralyzed man who lives
in the garden of Sa'd." He was
brought and placed before (the
Propbet @) and he confessed. The
Messenger of All& @ called for a
bunch of palm leaves and hit him.
He took pity on him because of his
disability and was lenient with him.
(SaFih)
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Comments:
'Took pity on him': He was not manied. Lashes were incumbent for him,
because there was the risk of his dying. He was, therefore, whipped with a date
palm stalk with its leaves, so as not to cause too much harm to him.
Chapter 24. The Judge Going

To His People To Reconcile
Between Them
5415. Sahl bin Sa'd Al-Si'idi said:
"Words were exchanged between
two clans of the An&-, to the point
that they began to throw rocks at
one another. The Prophet g went
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the note: "She said" and it is obviously what is correct. Similarly, it has been published
by others like that, saying "She said" instead of "He said.'' Take note that our printed
edition says: "He said."
The Book of T~I;Etiquette Of Judges 223

to reconcile between them. The
time for prayer came, so Bil2l
called A&dn and waited for tlie
Messenger of Allili g,but lie was
delayed. He said the Iqdnzalz and
AbO Babr, may All211 be pleased
with him, went forward (to lead the
prayer). Tlien the Prophet g came
while Abfi Bakr was leading the
people in prayer, and when the
people saw him they clapped. AbC
Babr would not turn around when
he was praying, but when he heard
them clapping, he turned around
and saw the Messenger of All211
g.He wanted to step baclc but
(the Prophet @) gestured to him
to stay where he was. Abfi Bakr,
may All2h be pleased with him,
raised lus hands, then he moved
backward and the Messenger of
AUih g came forward and led
(the rest of) the prayer. When the
Messenger of All211 $g finislied
praying, he said: 'What prevented
you from staying where you were?'
He said: 'I would not like All211 to
see tlie son of AbO Quh2fah
standing in front of His Prophet.
Tlien he (the Prophet @) tuined
to the people and said: 'If you
noticed something while you were
praying, why did you clap? That is
for women. Whoever notices
sometlung while he is praying, let
him say: ''Sub!zrirz Alldlz." (Sa!ii!z)
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Comments:
The purpose of the chapter is that the ruler should not keep waiting that the
people will approach him after fighting among themselves; then he would pass
the judgment. He should attempt to see that fighting does not take place at
all. People should be made to reach a compromise. Other relevant themes of
this narration have been discussed previously.
& +GI1 i;L5~,- ( Y o +I)

Advising Disputing Parties To
Reconcile
5416. It was narrated from Ka'b

binMWthatheowedadebtby
'Abdullih bin Abi Hadrad AlAslad. He met him, and asked
him to pay it off. They exchanged
words until their voices became
loud. The Messenger of AU2h @
passed by them and said: "0
Ka'b!" and he gestured with his
hand to sav half. So he took half of
what was owed and let him off the
other half. (Sahih)
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Chapter 26. The Ruler

Suggesting That The Disputant
Should Pardon
5417. It was narrated that Wi'il

said: "I saw the Messenger of All&
+gwhen a !der was brought by the
heir of the victim by a string, ~h~
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heir of the victim. 'Will you forgive
him?' H e said: 'No.' He said: 'Wi 2 q@\ 32
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,
,;I+ & g
you accept the Djah?' He said: 'No.'

He said: 'Will you kill him?'He said:
'Yes.' He said: 'Take him away.'
Jul
- u, %
JG;~6 'F,
.,a.
The Book Of The Etiquette Of Judges

When he went and turned away
from him, he called him back and
said: 'Will you forgive him?'He said:
'No.' He said: 'Will you accept the
Diyah?' He said: 'No.' He said: 'Will
you kill him?' He said: 'Yes.' He
said: 'Take him away.' When he
went and turned away from him, he
called him back and said: 'Will you
forgive him?' He said: 'No.' He said:
'Will you accept the Diyalz?' He said:
'No.'He said: 'Will you kill him?' He
said: 'Yes.' He said: 'Take him
away.' At that point the Messenger
of All& @ said: 'But if you forgive
him, he will carry his own sin and the
sin
So he
- - - - of vour comoanion.'
forgave hi,and I saw him dragging
his string." (Sa!tih)
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Comments:
In the case of disputes which are pardonable and could be excused, pardon
and excuse in such matters is commendable, because forgiveness and
magnanimity end mutual enmity. Love for each other increases. The social
environ becomes tranquil. Taking revenge is, however, permissible, but in the
case of retaliation, the situation often turns flammable. Mutual displeasure
and enmity raise their ugly heads. Therefore, the Divine law considers
forgiveness superior to taking revenge, provided the other party admits its
fault in humility and asks for forgiveness with sincerity. It is appropriate for
the ruler to make efforts for conciliation in the above-quoted legal wrangles.
If he is not able to do so, then he should judge between them rigl~tfullyand
justly, although certain social crimes are such that they are not worthy of
forgiveness, for instance, theft, adultery, etc. If such cases reach the court of
law, it is compulsory to return a verdict upon them. Murder or killing falls in
the category. (For iurther details pertaining to this narration, please see
Hadie 4726 to 4735).
6&1
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Suggesting
-- Leniency
(77 2
1
)
5418. It was narrated from 'Urwah

that 'Abdull2h bin Az-Zubair
narrated to him that a man among
the An& disputed with Az-Zubair
concerning a stream in Al-Harrab
from which they both used to water
their date palm trees. The Anshr?
said: "Let the water flow," but he
(Az-Zubair) refused. They brought
their dispute to the Messenger of
said: "Irrigate (your land), 0
~ u b a i r ,then let the water flow to
your neighbor." The An@ became
angry and said, "0 Messenger of
All2h, is it because he is your
cousin?" The face of the Messenger
of Allih % changed color (because
of anger) and he said: "0 Zubair,
irrigate (your land) then block the
water until it flows back to the
walls." Az-Zuhair said: "I think that
this Verse was revealed concerning
this matter: 'But no, by your Lord,
they can have no faitb."'[lJ (Sahih)
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Comments:
(Please see No. 5409)
['I An-Nisi?' 465.
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Chapter 28. The Judge Seeking
To Intercede F o r O n e Of The
bLz - ( Y *
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Disputing Parties Before

Passing Judgment
(I"
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'Abbas that the husband of Barirah

was a slave called MughYh. It is as if I
can see him walking behind her
weeping, with the tears running down
onto his beard. The Prophet 9%-.said to
Al-'Abbh: "0 'Abbis, are you not
amazed by the love of M u g m for
Barkah and the hatred of Barkah
for Mughi&?" The Messenger of
Allah g said to her: "Why don't you
take him back, for he is the father of
your child?" She said: " 0 Messenger
of Allah, are you commanding me
(to do so)?" He said: "I am just
interceding." She said: "I have no
need of him." (Sahilz)
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Earlier it has preceded that if a slave woman is emancipated and her husband
is still a slave, then she has the right to keep the marriage intact, or if she so
desires, she may break it. Here the problem was the same. So to speak, the
ruler need not necessarily return the verdict. He may rather intercede on
behalf of one of the two parties for reconciliation. And this is superior,
particularly so when there is the possibility of a break up.
~
> %J G u l

bin 'Abdullih said: "A man among
the Alt@r stated that his slave was
to be set free after he died; he was
in need, and he owed a debt. The
s,s
Chapter 29. The Ruler

Preventing His Flock From
Wasting Their Wealth When
They Have Need Of It
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Messenger of All% g sold him
(the slave) for eight hundred
~irharns,and he gave (the money)
to him and said: 'Pay off your debt
and spend on your dependents."'
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Mudabbar signifies a slave whom his master says, 'You will be free after my
death.' Evidently, had Allih's Messenger g$ not sold the slave, he would have
become free only upon the death of his Helper Companion. Allsh's
Messenger @, therefore, sold him. From this, we learn that the appropriate
charity is only that which is petformed after meeting one's need, and aHer
repaying one's debt, etc.

In A Dispute Conceraing A
Little Wealth, Or A Great Deal
Of Wealth
5421. It was narrated from Abi3
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jr
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means of his (false) oath, AUsh
males the Fire required for him,
Paradise unlawful for him." A man
said to him: "0 Messenger of
Allih, even if it is something
small?" He said "Even if it is a twig
of an Arik tree." @ah+)
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Chapter 31. The Judge Passing

A Judgment On Someone In
Absentia, If He Knows Who He
Is
said: "Hind came to the Messenger
of Allih gg and said: '0 Messenger
of Allih, Abt Sufyan is a stingy
man who does not spend enough
on my child and I. Can I take from
his wealth without him realizing?'
He said: 'Take what is sufficient for
you and your child on a reasonable
basis."' (Saltih)
Comments:
'Take what is sufficient' means what is in accord with your needs. An-NasU
has argued, fi-om this narration, concerning the permissibility of giving
judgment over the person who is absent.
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Passing Two Judgments On
One Issue
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'Abdullih bin Abi Bakrah, who was
a governor in Sijistan, said: "Abt
Bakrah wrote to me, saying: 'I
heard the Messenger of AUih @
say: No one should pass two
judgments on one issue, and no
one should pass judgment between
two disputing parties while he is
angry."' (Sa!aEh)
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Passing contlicting verdicts in a single given lawsuit or in two identical

lawsuits ruins the credibility of the judge. Besides, this gives rise to more
disputes among people, while the main objective of returning verdicts is to
end disputes and quarrels.
Chapter 33. What May Cancel

A Judgment
5424. It was narrated that Umm
Salamah said: "The Messenger of
All31 g said: 'You refer your
disputes to me, but I am only
human. And some of you may he
more eloquent in arguing their case
than others, and I may pass
judgment on the basis of what I
hear. If 1pass judgment in favor of
one of you against his brother's
rights, then it is a piece of fire that
I am giving him."' (Sahih)
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The judgment of a judge or Q6di does not make lawful what is unlawful. This
is the course of action of the dominant majority of the people of howledge.
For further details, please tutn to narration 5403.
..
Chapter 34. The Most

Quarrelsome Of Opponents
said: 'The most hated of men to
AUih is the most quarrelsome of
opponents."' (Sahih)
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Comments:
A/-Aladdirl-@a:iin: This signifies a person who is always able to defeat his
opponent in a conlroversy by the use of extremely adroit and often misleading
arguments. The expression aladd (hostile) is derived from the word l a d i d h ,
meaning both sides of the neck so thal implication is that this hostility is
deeply rooted. MzisBm means adversaries. It means that he is the sti-ongest in
argumentation when he speaks to you, even though he is inwardly ialse.
$$

When There Is No Evidence
(Ti I
5426. It was narrated froin Abfi

Mfis; that two men referred a
dispute to the Prophet @
conceining an animal, and neither
of them had any evidence, so he
ruled that it be shared equally
between them. (Hasan)
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Comments:
'Evidence': For instance, a witness or any document, etc. Likewise, it was not
in anyone's possession, or was under the possession of both of them. The
contextual indications also did not point out any priority.

Advising Disputants To Take
An Oath
(YO I
5427. It was narrated from Nifi'
bin 'Umar, that Ibn Abi Mulaikah

said: "There were two female
n e i g h b o r s who u s e d t o d o
leathenvork (with an awl) in At-
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TPi. One of them came out with

her hand bleeding and claimed that
her companion had injured her, but
the other one denied it. I wrote to
Ihn 'Abbh concerning that. He
wrote, (saying) that the Messenger
of All& g ruled that the person
against whom the claim was made
should swear an oath. For if people
were to be given what they claimed
was theirs, then people would
make claims against the wealth and
blood of others." So he1'] called
her and recited this Verse to her:
"Verily, those who purchase a
small gain at the cost of Allih's
Covenant and their oaths, they
shall have n o portion in the
ere after..."^^] until the end of the
Verse. H e called her and recited
that to her, and she confessed to
that. News of that reached him and
he was happy. (Sahih)
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It is absolutely clear that the defendant shall be made to take the oath (if he denies
or disowns). If he swears the oath, the plaintiif shall receive nothing. If the
defendant refuses to swear the oath, then the thing would he turned over to the
plaintiff upon swearing the oath. This is called Yamin al-ghamlis. (A typical form of
sinful oath is when a person takes an oath on the truth of something which he
!mows to be untrue; this is called Yamin al-ghamh 01the engulfing oath).
[I1 That is,
[21a~
Ibn AM Mulaikah.
377.
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Chapter 37. How The Judge Is

To Ask People To Swear For
An Oath
(n&I)

Sa'eed A l - g u d r i said: "Mu'iwiyah,
(may Allih be pleased with him,)
said: 'The Messenger of Allih @
went out to a circle - meaning, of his
Companions - and said: 'What are
you doing?' They said: 'We have
come together to pray to Allill and
praise Him for guiding us to His
religion, and blessing us with you.'
He said: 'I ask you, by Allih, is that
the only reason?' They said: 'By
Allih, we have not come together
for any other reason.' He said: 'I am
not asking you to swear to an oath
because of any suspicion; rather
Jibril came to me and told me that
Allih, the Mighty and Sublime, is
boasting of you to the angels."'
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1. Allih's Messenger's gg purpose is this, "I asked you to swear an oath in view
of the significance of your deed. Not on account of any doubt or aspersion."
2. This narration demonstrates that an oath should be sworn by the name of

Allih alone; and this much is sufficient. And that asking: "By AIIBh?" is
sufficientwhen requesting one to swear an oath.

Allih g said: ' 'isa bin Mariam,
peace be upon him, saw a man
stealing, and said to him: Are you
stealing? He said: No, by Allih
besides Whom there is no other
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God! 'ha, peace upon him, said: I

believe in AUih and I disbelieve
my eyes."' (Swh)
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Comments:
1. 'I disbelieve': The meaning is if someone is made to take an oath, it should be
achowledged or believed If someone swears a false oath, he would reap
what he has sown. In the mentioned incident, the man might have been
collecting his own property, or someone else's, after having obtained their
permission. Or his intention migbt have been merely to new the thing by
picking it up. It might not have been his intention to cany it away. Such
possibilities could be numerous. So to state, apparently it looked like a case of
stealing. But the matter became clear by his taking the oath.
2. To call Prophet 'ha (M) 'isa bin Maryam every time and in every place
provides the conclusive evidence that he was born without a father, so that he
could become a miracle for people, upon his truthfulness.
3. The oathmentioned in the narration is of the variety of &Iz~'aqqadand Mz~ghallg
(stressed or emphasized). In other words, such an oath could also be sworn.
That is because the man did not merely say: "By All&'' but added: "Whom there
is no other god!" stressinghisoath.
The Book Of Seeking...
The Book Of Seeking

Refuge With Alliih
bin 'Abdull31 that his father said:

"It was raining and dark, and we
were waiting for the Messenger of
All31 & to lead us in prayer. Then
the Messenger of Allih g came
out to lead us in prayer and he said:
'Say.' I said: 'What should I say?'
He said: 'Say: He is Allih, (the)
one"] and Al-Mu'aiuwa&ataiit in
the evening and in the morning,
three times, and that will suffice you
against everything."' (Hasan)
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5430. It was narrated from Mn'idh
,?i 151 jp.
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(Chapter 1. What Was

Narrated Concerning AG
Mu'awwi@ataiiz (Two S a r a h
Seeking Refuge With Allih)
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Comments:
1. Man is a weak created being who cannot spend even a moment in this world
without the Help of Allill, Most High. None is self-sufficiently independent of
Allih. Countless are the occasions when man finds himself utterly helpless,
and he becomes impotent and incapable, despite all his energies, capabilities,
and resources. At that moment he feels the dire need of help and succor, and
that help is only possible from Allih, Most High. In order to save himself
from calamities and afflictions, man seeks refuge of Allih, Most High,
whether the calamities and afflictions are of this mundane world or of the
other world, whether they are physical, spiritual, material, or abstract.
...
The Book Of Seeking
~JW
4%
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236
2. M~~'um'dhatain
(the two Szlrahs of refuge) Surah Al-Falaq and S ~ ~ r aAn-Nirs,
h
because they begin with the expression APdhu. The meaning is: The two
Scirahs of seeking refuge.
3. That will suffice you as protection from evetything from which protection is
possible; othemise, safeguarding against death, etc., is not possible, although
protection against the evil of everything will be secured, for instance, from
dying a bad death.
sf
5431. It was narrated from Mu'idh &Fyl g+

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bin 'Abdulltih bin Gubaib that his
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said: 'What should I sav?' He said:
'Say: I seek refuge with(Allih) the
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Lord of the daybreak..."['] until he
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Lord of mankind..."[2] until he
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finished it. Then he said: 'The
people cannot seek refuge with
, (, %
All% by means of anything better
than these two."' (Hasan)
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Comments:
The meaning is that with regard to seeking refuge or protection, these two
SurGhs are the best of all, because they were sent down for this very purpose.
For other purposes, some other Surdhs could also be distinctly superior.
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5432. It was narrated that 'Uqbah

bin 'h
Al-Juhad said: "While I
was leading the Messenger of AUih
g on his mount on a military
campaign, he said: '0 'Uqbah, say!'
I listened, then he said: '0 'Uqbah,
say!' I listened, then he said it a
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The Book Of Seeking
third time. I said: 'What should I

say?' He said: 'Say: He is Alliih,
(the) o n e..'L1l and he recited the
Skralz to the end. Then he recited:
'Say: I seek refuge with (Allih) the
Lord of tile daybreak...'[Z1 and I
recited it with him until the end.
Then he recited: 'Say: I seek refuge
w i t h ( A l l 5 h ) t h e L o r d of
mankind...'131 and I recited it with
him until the end. Then he said:
'No one ever sought refuge (with
Allih) by means of anything like
them."' (Hasan)
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Comments:
The meaning is that far from being superior, no other SurCh equals them with
regard to seehing protection or refuge.

bin ' h i r Al-Juhani said: "The
Messenger of Allsh @ said to me:
'Say.' I said: 'What should I say?'He
said: 'Say: Heis Allih, (the)
'Say: I seek refuge with (All&) the
Lord of the daybreak,' 'Say: I seek
refuge with (Allih) the Lord of
mankind."15' The Messenger of
All2h g recited them, then he said:
'The people have never recited
anything like them, or the people
have never sought refuge (with
Alliih) by means of anything like
them."' (Hasan)
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5334. Abfi 'Abdulla narrated that

Ibn 'Abis Al-Juhani told him that
the Messenger of AUih g said to
him: "0 Ibn 'Abis, shall I not tell
you of the best thing with which
those who seek refuge with AUih
may do so?" He said: "Yes, 0
Messenger of All2h." He said:
"Say: I seek refuge with (All&) the
Lord of the daybreak."?' "Say: I
seek refuge with ( M a ) the Lord
of mankind,,3[z~ - these two

bin 'h
said: "The Prophet @
was given a gray mule which he
rode, and 'Uqbah led it. The
Messenger of All& g said to
'Uqbah: 'Recite.' He said: 'What
should I recite, 0 Messenger of
All&? He said: 'Recite: 'Say: I
seek refuge with (a&,)
the Lord
of the daybreak, from the evil of
what He has created.' And he
repeated it until I had learned it."
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Comments:
The meaning is that to seek protection, this Surlilz is the best of all, because it
is extremely comprehensive and all-embracing. In it, eveIy type of evil has
been alluded to, and Alli11's protection is sought against it.
5436. It was narrated from 'Uqbah
$&?I
bin 'Amir that he asked t h e

Messenger of AUi11 $gabout AlMu'awru@atain. 'Uqbah said: "The
Messenger of Allsh
recited
them when he led us in Sal2lz AlGlzad2lz (4-Sublz)." (Saliih)
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Comments:
In the dawn prayer (Fajr), lengthy recitation of the Glorious Qnr'in was the
practice of the Prophet s.But that day, he recited these two concise Surilzs
in order to underline their significance, that in spite of their being brief, they
are comprehensive and most excellent. So much so that they could suffice in
place of lengthy recitation in the Pajr prayer.
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that the Messenger of Allih &

recited them in the Sublz prayer.
(Salii!~)
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bin ' h i r said: "I was leading the
Messenger of 'AJlih g (on his
mount) on a journey, and the
Messenger of Allih gg said: '0
'Uqbah, shall I not teach you the
best two Sirrahs that can be
recited?' And he taught me: 'Say: I
seek refuge with (All&) the Lord
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The Book Of Seeking
240
of the daybreak."['] and 'Say: I

seek refuge with (All*) the Lord
of mankind...'[21 He thought that I
did not seem too overjoyed with
them, so when he stopped to pray
Subh, he recited them-when h e led
the people in the SubF prayer.
When the Messenger of AU5h g
..
finished praying, he turned to me
and said: '0 'Uqbah, what do you
think?"' (Hasan)
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'What do you think?' means did you realize the importance of these two Silrahs?
:ji 66
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bin ' k i r said: "While I was
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Siirahs that the people recite?' And
he taught me: 'Say: I seek refuge
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daybrew and Say: I seek refuge
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241
with ( A l l i l ~ ) t h e Lord of
mankind.""] Then the Iqdnzah was
said and he went forward and
recited them. Then he passed by
me and said: 'What do you think,
0 'Uqbah bin ' h r ? Recite them
every time you go to sleep and get
up."' (Sa]zih)
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said: "0 'Uqhah, say!' I said: 'What
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He did not answer me, then he said:
'O'Uqbah,say!'Isaid: 'Whatshould
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I say, 0 Messenger of Allih?' But he
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did not answer me. I said: ' 0
J&;
make him answer me.' He said: '0
'Uqbah, say!' I said: 'What should I
say, 0 Messenger of Allih?' He
said: 'Say: I seek refuge with (All%)
the Lord of the
So I
recited it until I came to the end.
Then he said: 'Say,' and I said:
'What should I say, 0 Messenger of
Allih?' He said: 'Say: I seek refuge
with ( A l l i h ) t h e Lord of
mankind...,'I3]
so I recited it until I
came t o the end. Then t h e
Messenger of Allih @, said: 'No one
who asks has ever asked by means of
anything l i e them, and no one who
seeks refuge has ever sought refuge
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242
with anything like them."' (Hasan)

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'He did not answer me': The Prophet's
uttering the same thing and then
falling silent was in order to arouse interest and attention in the mind of the
interlocutor, so that the significance of the forthcoming facts might become
clear to him.

bin ' h i r said: "I came to the
Messengerofm&gwhilehewas
riding, a i d I put my hand on his foot
and said: 'Teach me Sarah Had,
teach me Sarah Xii~~f.
He said: 'You
will never recite anything more
precious before Mgh, the Mighty
and Sublime, than: 'Say: I seek
refuge with (Allih) the ~ b r dof the
daybreak)."' (Sahih)
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Comments:
'More precious' means in the matter of seeking protection. Otherwise, from
other dimension, some other Szurih could be excellent.

bin 'h
that the Prophet g said:
"There have been revealed to me
Verses the like of which has never
been seen: 'Say: I seek refuge with
( A l l g h ) t h e L o r d of t h e
daybreak...'['] to the end of the
Sarah, and 'Say: I seek refuge with
(Allgh) the Lord of mankind...'[21
to the end of the Sarah." (Sahq)
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5443. It was liarrated that Jibir bin

'Abdullih said: "The Messenger of
Allill g!$ said to me: 'Recite, 0
Jibir!' isaid: 'What should I recite,
may my father and mother be
ransomed for you, 0 Messenger of
Allill?' He said: Recite: 'Say: I seek
refuge with (AUih) the Lord of the
daybreak...,' and: 'Say: I seekrefuge
with ( A l l i h ) t h e Lord of
mankind ...'[ll So I recited them, and
he said: 'Recite them, for you will
never recite anything like them."'
(Hasan)
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'Abdull$h bin 'Amr that t h e

Prophet @ used to seek refuge
(with Allgh) from four things:
From knowledge that is of no
benefit, from a heart that does not
feel humble, from a supplication
that is not heard, and a soul that is
never satisfied. (Hasan)
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Chapter 2. Seeking Refuge

With Allih From A Heart That
Does Not Feel Humble
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Comments:
1. Beneficial knowledge signifies the action congruous to knowledge, because
the first and foremost benefit of knowledge and erudition should reach the
erudite himself, then to others, for instance, calling people to All&, teaching,
etc.
[''An-Nris 114.
...
The Book Of Seeking
244
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2. 'From a soul that is never satisfied': It signifies the inner self's greediness and
avarice, although desire or covetousness for howledge and recompense is
praiseworthy.
$+ & i i q y l - (Y 4 1 )
,
From The Tribulation Of The
Heart
(Y UI)
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that the Prophet g used to seek
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refuge with AU2h from cowardice,
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miserliness, the tribulation of the
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heart and the torment of the grave.
'&I
& ;g Lg & -, 2f
(&an)
.,
> 9s

From The Evil Of One's
Hearing And Seeing
5446. It was narrated that Shakal
bin Humaid said: "I came to the
Prophet &$ and said: '0 Prophet of
All*, teach me words by means of
which I may seek refuge with
All*. He took me by the hand and
said: 'Say: Atl^r&u bika min &ni
samz wa &arri bass* wa &am
lisant, wa &ni qalbi, wa
man: (I seek refuge with You from
the evil of my hearing, the evil of
my seeing, the evil of my tongue,
the evil of my heart, and the evil of
my sperm)."' (Hasan)
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245
Comments:
Seeking protection or refuge from these things means their illicit and
misplaced utilization, and seeking refuge of All211 signifies their protection
that they may not be wrongly used.
From Cowardice
5447. It was na~rutedthat 'AbdulMilii bin 'Umair said: "I heard

Me'ab bin Sa'd (narrate) about his
father: 'He used to teach us five
things, which he said that the
Messenger of AU2h g used to
recite in his supplication:
'Allihumma inrli a 'rid& bika minalbuklzli,
- wa a'ri&u bika nzinal-jubrzi,
wa a'riau bika an uradda ila
araalil-'unzuri wa arri&u bika min
fitnutid-dunyd, wa a'ri&u bika mirz
'ad&iibil-qabr (0 Allih, I seek
refuge in You from miserliness,
and I seek refuge in You from
cowardice, and I seek refuge in
You from reaching the age of
senility, and I seek refuge in You
from the trials of this world, and I
seek refuge in You from the
torment of the grave)."' (Sah?!~)
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Taking refuge means seeking protection or shielding with Allah; 0 Allih!
Keep me protected from these things.

From Miserliness
@I
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- ( 7 +I)
(1 & d l )

Mas'iid said: "The Prophet $gused
to seek refuge (with Allgh) from
-' -
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, 7 Z :jc;

five things: From miserliness,
cowardice, reaching the age of
second childhood, the tribulation
of the heart and the torment of the
grave." (Sahih)
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5449. It was narrated that ' A m bin

Mairnib Al-Awdi said: "Sa'd used to
teach his children these words as a
teacher teaches his students, and he
said that the Messenger of All21g
used to seek refuge by means of
them at the end of every prayer:
'Alliihumma inn: a'il&u bika minalb u g & wa a'ii&zL bika minal-jubni,
wa aCil&u bikn an uradda ila
ar&alil-tz~m~~;
wa aCil&u bika min
fifnatid-dunyii, wa a'il&u bika min
'a&ibil-qabr (0All&, I seek refuge
with You from miserliness, and I
seek refuge in Yon from cowardice,
reaching the age of senility, and I
seek refuge in You from the trials of
this world, and I seek refuge in You
from the torment of the grave.' So I
narrated that to Mus'ab and he said
that he told the truth." (Sahih)

that the Messenger of All21 g
used to say: "Alliihumma inni
a'ir&z~ bika minal-'ajzi, wal-kasali,
wal-bu@li, wal-harami, 'a&ibilqabr wa fitnatil-mahyi wal-mamiit
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...
The Book Of Seeking
gi@"Ul
247
uw
al
(0 Allih, I seek refuge in You

,2
; 'r$lj ;1$
3; '$1 , -1
from incapacity and laziness, and
miserliness and old age, and the
.ii9LL5lj
torment of the grave, and the trials
of life and death.)" (Sa!zi!t)
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Comments:
Incapacity or 'ajaza means man's lack of strength or power or ability to do
anything. He might not know how to do it, or he might not have the strength
to do it, or he might be too helpless or ove~whelinedthat despite having
power, he is not able to do it.
31& ;il+yI
>,

From Worry
(v
+I)
( V zL.Lli)
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Allih %
that he
.-. had su~~lications
<:
,
never omitted to recite. He used to
:JG +G
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, 2
,
say: 'Alliihumnza inni a 'id& bika
;g
y &I$; & 41 4+2 Lg
nziizal-lzammi, wal-hazarzi, wal-'aizi
, ,
wal-kasall wal-buMli, wal-jubrzi, wa
,$I
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. , !'$)D :J$
ghalabatar-rijiil (0 Allih, I seek
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refuge with You from worv, grief,
,
incapacity, laziness, miserliness,
.II+?I
'&I>
cowardice and being overpowered
by (other) men.)"' (Salzitz)
I
J
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A.
'3%
g.i;

Allih @ had supplications that he
never neglected. He used to say:
'Allilzurnri~airzrzi a 'i&u bilia nzirzalhariz, wal-(zazani, wal-'ajzi, walkasali, wal-buMli, wal-jubrzi, waddaini, Mm glzalabatar-rijlil (0 Allih,
I seek refuge with You from worry,
jc +1~;
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gili;j3l US
248
grief, incapacity, laziness,

miserliness, cowardice, debt, and
being overpowered by (other)
men.)"'
Im2m Ahii 'Abdur-R&m& (AnNasVi) said: This is correct, and
the narration of Ibn J?udail[ll is a
mistake. (Sahih)
.uJ&?l
IL
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Comments:
fi3
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3
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Debt signifies that debt which could not be repaid, but rather increases and
becomes a source of humiliation and disgrace for the debtor. Otherwise, debt
in its absolute sense was often talcen by the Prophet g and there is often no
escape from it.
5453. Anas said: "The Prophet &$
used to say in his supplication:
xll;humma inn;
bika minalkasali, wal-harami, wal-jubni, walb u e l i , wa fitnatid-dajjiili, wa
'ad&iibil-qabr ( 0 Allih, I seek
refuge in You from laziness, old
age, cowardice, miserliness, the
thbdation of the Dajjril and the
torment of the grave.)"' (Sah*)
dl jr
:pi
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['I That is No. 5451.
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-+.J"l

that the Prophet B used to say:
"Allrihz~mma inn: a'u&u bika
minal-'ajzi, wal-kasali, wal-harami,
wal-bu&li, wal-jubni, wa 'afi&u
bilca min 'a&cibil-qabri, wa min
fimatil-mahyi wal-mamati (0 AUih,
I seek refuge i n You from
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incapacity, laziness, old age,
miserliness and cowardice, and I
torment of the grave, and from the
trials of life and death.)" (Salzih)

From Grief
bin M g l i k , t h a t w h e n t h e
Messenger of AUih &E suaalicated.
he would say: "Alldlzunzrna irzni
aCC&u bika nzinal-hamnzi, walhaza~zi,wal-'aizi.
, . wal-kasali. walbugli, wal-jubizi, wad-dala'id-daini,
wa glzalabatar-rijdl (0 Allgh, I seek
refuge with You from worry, grief,
cowardice, difficult debt and being
over powered by men.)" (Salzih)
ah^ 'Abdur-Ralmin (An-Nas3)
said: Sa'eed bin Salamah is a
&ai@ who is weak, we only
reported from him because he
added in the narration.
& S~UYI, ,
- (A +I)
( A &I)
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From Debt And Sin

often used to seek refuge (with
All&) from debt and sin. I said: '0
Messenger of All&, how often you
seek refuge from debt!' He said:
'Whoever gets into debt speaks and
lies, and makes a promise and
breaks it."' (Sahih)
++;f=\:c
"g
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250
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2 =*
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2 6jh.
3 \ Y S / O A ~ : ~
Comments:
c*.rLPJI
Such person is overwhelmed. He possesses nothing to repay. He tells lies

under duress to save his soul. He is forced to make impossible promises. This
demonstrates that debt here does not connote an ordinary debt or the debt in
its absolute sense, but heavy back-breaking debt, whose repayment is
impossible for him to make. Sin in this narration also denotes that sin which
men deliberately and brazenly commit, or it might signify that sin which a
debtor commits as has preceded above.

From The Evil Of Hearing And
Seeing
5457. It was narrated that m a 1

bin Humaid said: "I came to the
Prophet g and said: '0 Prophet of
All&, teach me words by which I
may seek refuge (with All&).' He
took me by the hand then said:
'Say: A'G&u bika min &am sam'i,
wa sham' basari, wa sham' lisirni, wa
&am' qalbi, wa &am mani ( I seek
refugeinYoufromtheevilofmy
z"
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hearing, the evil of my seeing, the
evil of my tongue, the evil of my
heart and the evil of my speim),'
until I h a d memorized it." W a l s
contradicted him in the wordings.
(Hasan)
Comments:
(Please see narration 5446)

From The Evil Of Seeing
5458. It was narrated from Shutair

bin Bakal bin Humaid, that his
father said: "I said: '0 Messenger
of Allih, teach me a supplication
from which I may benefit.' He said:
'Say: Allihumnza 'ifi~zlmin &am
sam'i, wa b a ~ a l iwa lisirzi, wa qalbi,
wa nzirz &arri nzarzi (0 Allih,
protect me from the evil of my
hearing, my seeing, my tongue and
my heart, and from the evil of my
sperm.)"' - Meaning sexual organ.
(Haan)

From Laziness
5459. It was narrated that a i l i d
said: "Humaid narrated: 'Anas bin Milii - was asked about the
torment of the grave and about the
Dajjril. He said: "The Prophet of
Allih g used to say: Alliltunzma,
ilzni a'G@u bika nzirzal-kasali, walIzaranzi, wal-jub~zi, wal-bu&li, wa
fihzatid-dajjili, wa 'agibil-qabr (0
Allih, I seek refuge with You from
251
GWxl +lg

laziness, old age, cowardice,
stinginess, the tribulation of the
Dajjdl and the torment of the
grave.)"' (Husan)
252
. ~ r o r ?&: ~ CPl
:c&
Comments:
The signification of the answer of Anas
is that the Deceiver or the Dajjirl
would surely appear, and that the punishment of the grave is true. The trial of
Daijirl means following him.

From Incapacity
Arqam said: "I will not teach you

anything but t h a t which the
Messenger of All& ?g used to
teach us. He said: 'Alldhrrmma inn:
ai?&r~ binka min al-'ajzi wal-kasali,
wal-br~k&li, wal-jubni wal-harami,
wa 'addiibil-qabri, Alldhumrna dti
nafsi raqwiihd, wa zakkihd anta
gain^ min zakkiih2, anfa waljyuhd
wa mawldhd. Alldhumma inn:
a'O&u binka m i n qalbin i d
ya%a'u
wa min nafsin ld ta&ba%
wa Tlmin id yanfair wa da'watin Id
yastajdbu lahd (0 Allih, I seek
refuge in You from incapacity,
laziness, miserliness, cowardice, old
age, the torment of the grave. 0
Allih,m&e my soul obedient and
purify it, for You are the best One
to purify it, You are its Guardian
and Lord. 0 All&, I seek refuge in
You from a heart that is not
humble, a soul that is not satisfied,
knowledge that is of no benefit and
a supplication t h a t is not
answered.)" (Sawh)

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253
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~
t+I,*li
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*pi:&$
.$ Jy-91
L+
Comments:
(For detail, please see Hadie 5444)

that the Prophet of Allih g said:
'Xllihumnza inn? a'Li&u bika min
al-'ajzi wal-kasali, wal-bu&li, waljubrti, wal-lzarami, wa 'a&ibil-qabn,
wa fitnatil-malzyi wal-manzit (0
Allih, I seek refuge in You from
cowardice, old age, the torment of
the grave and the trials of life and
death.)" (Sahi!i)
: jC;
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Comments:
(For detail, please see narrations 5445,5447, and 5450)
,*
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From Humiliation
N l i h gf$used to say: "Allihumma,
inn? aCLid&u bika minal-faq~i wa
a'Li&u bika min al-qillati wa&&illati, wa aQ&u bika an qlima
aw +lam (0 Allsh, I seek refuge
with You from poverty, I seek
refuge with You from want and
humiliation, and I seek refuge with
You from wronging others or being
wronged.)" N-AwzU contradicted
him. (Sah&)
(\i 2 1 )
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I
254
Comments:
Poverty means that poverty which does not entail the danger of disbelief and
misguidance, because poverty might become the source of misguidance for
common folks.
5463. Abti Hurairah said: "The

Messenger of All% @ said: 'Seek
refuge with All2h from poverty,
want, humiliation and wronging
others or being wronged."' (Sahih)
&k 3 ;&Z
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Hurairah, from the Prophet @,
that he used to say: 2llihumma
inn? a'G&z~ bika minal-qillati walfaqri, wa&-&illati wa a'G&z~ b&a
min a~limaaw u~lam(0 Ma, I
seek refuge with You from want,
poverty and humiliation, and I seek
refuge with You from wronging
others or being wronged.)" (Sahih)
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From Want
&ill
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5465. Abii Hurairah said: "The

Messenger of All% @ said: 'Seek
refuge with All* from poverty,
want and humiliation, and from
wronging others or being
wronged."' (Sahih)
.,
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From Poverty
GWYI "fq
255
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( \ . I +I)
(\I U I )
5466. AbG Hurairah narrated that

the Messenger of AU2h g said:
"Seek refuge with Allih from
poverty, want and humiliation, and
from wronging others or being
wronged." (Sahih)
>;
2k
g;
;%
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&
?
; ~~1
- meaning bin Abf

Bakrah - narrated that he heard
his father say following the prayer:
"AllBlzu17znza inrzi a'li&u bika
mirzal-kujii wal-faqri, wa 'aedbilqabri ( 0 AlEh, I seek refuge with
You from Kufr, poverty and the
torment of the grave.)" I started to
recite them and he said: "0 my
son, where did you learn these
words?" I said: "0 my father, I
heard you saying this supplication
at the end of the prayer, and I
learned them from you." He said:
"Continue to recite them, 0 my
son, for the Prophet of AUih g
used to say this supplication at the
end of the prayer." (Hasan)
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5467. Muslim
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Comments:
256
&'1I.
gi&&l
d P 3'lriA:c 'r~-[&,G-
o > L l l
"l;s
:@&
'At the end of...': The expression used in Arabic is Dubur. It means 'after' and
also 'at the end'. Therefore, another translation could be 'after the prayer.'

From The Evils Of The Trials
Of The Grave
5468. It was narrated that '&shah
often used to say these words in his
supplication: 'Allrihumma, inn;
a'i&u bika rnin ftnatin-nriri, wu
'a&ribin-nriri, wa fitnatil-qabri, wa
'ambil-qabr, wa &am fitnatilmasihid-dajjrili, wa
fitnatilfaqri, wa &arri fitnatil-ghina.
Allrihummaghsil k&t&&a bimri'iathalji wal-baradi wa anqi qalbi
minal-khatiryir lcamri anquitat&&awbal-abyada rnin ad-danasi, wa
bri'id baini wa baina k&atriyriya
kamir bir'adta bainal-ma&riqi walmaghrib. Allrihumma inni aCci&u
bika rnin a/-kasnli wal harami wal
ma'&mi wal-maghram (0 All&, I
seek refuge with You from the
tribulation of the Fire and the
torment of the Fire, from the
tribulation of the grave and the
torment of the grave, from the evil
of the tribulation of the AlMasihid-Dajjiil, from the evils of
the tribulation of poverty and from
the evil of t h e tribulation of
richness. 0 All&., put a great
distance between me and my sins,
as great as the distance You have
made between the East and the
West. 0 AUiih, I seek refuge in
3 > %i&yl-O v +I)

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257
You from laziness, old age, sin and

debt.)"' (Sa!zi!z)
Comments:
1. The Arabic word Fitna, of which Fitan is the plural form, covers a wide range
of meaning. By extension of the basic concept of 'the melting of gold and
silver in the fire in order to separate, 01- distinguish the bad from the good', it
comes to signify 'a trial, a temptation, an aiction, by which a person is tried,
proved, or tested'. Man is tried or tested with various things; for instance,
poverty, wealth, etc. so that his Faith or disbelief becomes clear. Likewise,
people would be tested with the trial of Ad-Dajjtl or the Deceiver.
Questioning in the grave would also reveal Faith or disbelief. That is why
these thines were called a trial or Fitna.
2. Trial of the grave signifies interrogation or questioning, which occui-s between
the
-~ aneels and the one buied or interred. And the evil of these trials ineans
at the time of being tested by these trials, man might fail, and instead of
Faith, disbelief comes to the fore.
3. For the simcation of 'the washing of sins', please t u ~ nto Hadig 61 and 896.
~--

From A Soul That Is Not
Satisfied
A&~;&YI
(\A 4
-
( \ A &dl)
9.::
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;, Li+l
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~ said: u~ ~ h ~ ~ 6 i2 jc e
~.. : - O t ' t Sh
Messenger of AlMh g used to say:
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'All6lzunzma inizi a'G&u bika miiz
sg :j
$
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al-arba': inin 'iliniiz 16 yalzfa'u, wa
OA,A 51
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mirz walbirz 16 yak&a
'u, wa mi11
&i;;
I
j$
j4;
nafsirz 16 taslzba
- 'u, wa nzin du 'li'iiz 16
,~
'
g
yu~rna (0 Allih, I seek refuge in
5; c Y
5 : I&
You from four: From knowledge
y +
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k3
that is of no benefit, from a heart
that is not humble, from a soul that
1
1
s
is n o t satisfied and f r o m a
supplication t h a t is n o t
answered.)"' (Hasan)
5469. ~ b f i~
,:a,
&5
c, . ,
\ O Z A : L~ x j h Y 2
~ :?& c x & l
Comments:
(See Hadig 5444)
Ye
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+ +,
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The Book Of Seeking

From Hunger
@&?I
258
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2 >,m+yl-
"g
( \ q +I)
( \ q GsIl)
:al2 e c$

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- fv,
Hurairah said: 'The Messenger of
7
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AU2h $& said: 'Alliih~~mma
inn?
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a'il&z~ bika minal-jzl'i, fa innahu
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bi'sad-daji'u, wa a'zi&zl bika minal:$f i i !$I,, :J& @ 41
@&hati, fa innahcr bi'satil-bitanah
&
(0AUih, I seek refuge in You &om
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hunger, for it is a bad companion,
,,,.1t2@I 4
&%!I
and I seek refuge with You from
treachery, for it is a bad thing to hide
in one's heart.)"' (Da'if)
;r (AUI +&I $1) r \ o ~ vrag12
: ~ 3! 4-~jT-C
o ~ b ! ] :ei;
.pdn+ >I + v = i , ~,&JI
: ~ 4 9J '.: +%I
Comments:
1. Hunger is inherent in man. There is no escaping from it. Hence, hunger in
this Tradition does not mean 'absolute hunger'. It rather means serial or
continuous hunger or appetite which is described by the expression Faqr or
poverty in the narration 5462; in that man fails to obtain so much to eat and
drink that he could satisfy his hunger.
2. Treachery is blameworthy, whether it is in the rights of All&, or the rights of
bondsmen. It is a sign of hypocrisy. May All& keep us safe from these both.
'.
>a,,:
sl

From Treachew
~
, .,W2I 3
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( r e -1)
5471. It was narrated that AhB

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2
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62
All21
used to say: 'Allahurnma
,:, , ,
innia'zl&u bika minab-jfi'i,fa innahu
'9d-f,2
+
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by,+
, +
bi'sad-daji'c~,wa a'il&u bika minnljg 41 2 3 3 Lg : & ;i$ J
khiyrinati, fa innahu bi'satil-bitinah
(0 Allih, I seek refuge in You from
$$
2 $:f.
hunger, for it is a bad companion,
,
. ,: b ? ~
a
9 ~&-2l
3:
and I seek refuge with You kom
;
treachery, for it is a bad thing to hide
. N$&~I
in one's heart.)"' (Hasan)
, vs.2 : C '&II
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:Ei;
&
&
I-
GL
2
:A&
259
aili;jYl

From Opposing The Truth,
Hypocrisy And Bad Manners
& & ~ K, Y,I
that the Prophet @ used to say these

supplications: "Allrihunznaa inn:
aCLi&ubika min 'ilmirz l i yanfa'u, wa
qalbiiz 16 yak&a'u,
wa du'ri'irt lri
yasnza'u, wa nafsin 16 tafiba'u. ( 0
lcnowledge that is of no benefit, a
h e a r t t h a t is n o t humble, a
supplication that is not heard and a
soul that is not satisfied.)" Then he
would say: 'Allrihumnza iizizi atLi&u
bika ntin lzri'ulri'il-arba' ( 0 M i h , I
seek refuge with You from these
four.)"' (Sa!z*)
G k :26
>pj
'+
i+
QIJ+~,G~I
Messenger of Allih @ used to say

in his suDolication: xll;humma
irzrzi a'ii&u bika nzina&-&iqirqi
wan-nifiiqi, wa suw'il-ah&lBq ( 0
All.& 1 seek refuge with You from
opposing the truth, hypocrisy and
bad manners.)"' (Da'if)
'i
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5473. AbC Hurairah said: "The
..
.,
- ( Y \ +I)
S ~ Y$&j
I +dl;
( Y \ &-dl)
UK
iVq*o:,
L,,,: i
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: 3%LE & 41 2 2 3
. !'$I])
.
,N
)I
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,)
E%
: JL
<
+ ~ :q
+;l c s ~ l ;
Cq;
Comments:
'Opposing the truth': The term SIaiqhq signifies dissension, disunity, discord,
or opposition, which is based on mere obduracy, bigotly, racism, and
stubbornness, and which contains no dimension of justice. Obviously, such
opposition could only be against truth. Hence, it is abominable.
260

From Debt
4s
$a&s$l
2 zl+>l
- (YY
+I)
( Y Y z%.zil)

often used to seek refuge (with
All&) from debt and sin. It was
said to him: '0 Messenger of
Allih! You often seek refuge from
debt and sin?' He said: 'If a man
gets into debt, he spe& and lies,
and he makes a promise and
bre& it."' (Sahih)
:j 6 klJ ~ G
t$
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z
2
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:,,: 6
,i
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jq
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'dsl
4 p3 iOLo-l:, ',-&-rw1
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Comments:
:jG
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$:I
9- si
%LYI
4ig
2 4931$2
.d'G 2 ;3~
(Please see Hadie 5456)

From Debt
(YY U I )
5475. Ab13 Sa'eed said: "I heard

the Messenger of All& gg say:
'Atlid& billzhi minal-lcz~jiiwaddain. (I seek refuge with Allih
from I%~frand debt.)' A man said:
' 0 Messenger of All&, are you
equating debt with Kzrfr?' The
said: 'Yes."'
Messenger of All&
(4a 8
Comments:
In this chapter, the tern D q n is used, which also means debt or pecuniary
obligation in general. Dayn signifies every right which is to be fulfiUed
...
The Book Of Seeking
s ~ rUWl
261
obligatorily, whether it is a debt or something else. Seeking refuge froin Dayrr

means death might not befall me in a state when I owe rights to others,
because this obligation would also become a barrier in one's entering into
Paradise, as death up011 disbelief prol~ibitsentrance into Paradise. This is the
reason why refuge from both these things is collectively sought, thougl~
disbelief permanently prohibits entry into Paradise.
5476. It was narrated from AbC

Sa'eed that the Prophet g said:
''A'~&LLbillkhi nzinal-kujii waddain. (I seek refuge with Allih
from Kufi. and debt.)" A man said:
"Are you equating debt with Kufr?"
He said: "Yes." (Da'a
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'Abdullil~bin 'Amr bin AI-~AS

that
the Messenger of All81 #$
! used to
say these words in his supplication:
"AN~?humnzainn; a'li&u bika mi11
glzalabatid-dain, wa glaalabatil'aduwwi, wa &anzdtatil-a'dk: (0
being ovenvhelmed with debt, from
being overpowered by the enemy
and from the enemy rejoicing over
my misfortunes.)"' (Hasan)
Z
,.G
ii&yl
( Y f G-41)
&f
2
.Ji~
36
Y .

From Being Overwhelmed With
Debt
( Y f ,-dl)
$31
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+g
262
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From Diflticult Debt
P,
,, -
$I
(YO d l )
5478. It was narrated that Anas bin
: j k V~
Milik said: "The Prophet @ used to

say: 'Alldhz~mmainni &
a'&
bika
minal-hammi wal hazani, wal-kasali,
wal-bu&li, wal-jubni, wa dala'iddain, wa ghalabatir-njdl (0 AU&, I
seek refuge with You from worry,
grief, laziness, miserliness,
cowardice, difficult debt and being
overpowered by men.)"' (Sahih)
.Vq\\:e'&$I
i,, $;
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6 r.
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Fd~)
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&;
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Comments:
(Please see narrations 5451 to 5452)

With AUih From The Evil Of
The Trials Of Richness

used to say: 'Alldhihummainnia'ii&z~
bika min 'a&ribil-qab~ wa fitnotinndr, wa fitnatil-qabr, wa 'aadbilqabr, wa sham' fitnati masihid-dajjrili
wa &am'fitnatil-ghanri: w a & m
fitnatil-faqri. Alldhzlmmaghsil
Eafdyliya kamd naqqaita&-&awbalabyada minad-danas. Allrihumma
i n n i a'ir&u bika minal-kasali
walharami wal-maghrami walma'&am (0 AUih, I seek refuge
with You from the torment of the
grave, the tribulation of the Fire, the
tribulation of the grave and the
torment of the grave, the evil of the
tribulation of Masihid-Dajjiil, the
evil of the tribulation of richness and
@3
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(7-1 +I)
(7-l &I)
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24

the evil of the tribulation of poverty.
0 Allih, wash away my sins with
water of snow and hail, and cleanse
my heart of sin as a white garment is
cleansed of filth. 0 All&, I seek
refuge with You from laziness, old
age, debt and sin.)"' (Sa!ti!z)
L ~ r v ~ ~ tr~,d
n~~,+UI
: t j, ~ + J I
6 %
r L 5 Lt&,y ' i V + o : t
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G+
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c+Lr*ils
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'4,
LGs~
3 9,
C V ~ \ Y : ~
Comments:
(Please see Had;& 5468)

From The Trials Of This
World
5480. Muscab bin Sa'd said that
Sa'd used to teach him these words,
narrating from the Prophet .g:
"Allihunzma irzrzi a 'C&u bika rnirtalbu&li, wa aCC&u bika nzirzal-jubni,
wa a'C&u bika a n uradda ila
ardhalil-'urnuri, wa a'C&u bika min
fitnutid-durtyci, wa 'a&ibil-qabr (0
miserliness, and I seek refuge with
You from cowardice, and I seek
refuge with You from reaching the
age of senility, and I seek refuge in
You from the trials of this world and
the torment of the grave.)" (Salzih)
5481. It was narrated that Mus'ab

bin Sa'd and 'Amr bin Maimdn Al-
Awdf said: ''Sa'd used to teach

children these words as a teacher
teaches his students, and he would
say that the Messenger of All& &$
used to seekrefuge (withAll2h) with
'
---:
6
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.,
+@I
$g$ &
...
The Book Of Seeking
264
these words at the end of eve17

prayer: 'Allihumma innia'ir&zr bika
rninal-bugli, wa atir&u bika minaljz~bni, wa a'ir&zr bika an uradda iln
ar&alil-'zrmwri, wa a'a&zr bika min
jitnatid-dunpi, wa min 'a&abil-qabr
( 0 All&, I seek refuge with You
from miserliness, and I seek refuge
with You from cowardice, and I seek
refuge with You from reaching the
age of senility, and I seek refuge with
You from the trials of this life and
the torment of the grave)."' (Sahih)
.VS\t:c
;x Lg

that the Prophet g used to seek
refuge with All& from cowardice,
miserliness, reaching the age of
second childhood, the trials of the
heart and the torment of the grave.
(Sahib)
2L :2
2; L ~
:5 j
i. 5;- $ 2 &
j+;
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-- 3
,,,~'
&I>LL
:$
:J6
I
$2
L$j~
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.$I
. v q r ~ ,&JI
: ~
Comments:
(Please see narrations 5445, 5447)
5483. It was narrated that 'Urwah

bin Maimiin said: "I heard 'Umar
bin Al-KJattih say: 'The Messenger
of All21 g used to seek refuge with
Allih from five things and say:
Allrihumma inni a%&zr bilca rninaljubni, w n l - b u g , wa suw'il-lmuri,
wa jimati3-sadn wa 'a&ibil-qabr ( 0
Allsh, I seek refuge with You from
cowardice, miserliness, reaching the
age of second childhood, the trials of
the heart and the torment of the
grave.)"' (Sahih)
+
,
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sg g
g -, 31
&$$
2 >+.
2;
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0 3 1 "lk; <g31
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ofhY
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3,
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++ >
Lg
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:-
.&; '@I;
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265
UK
:i&&Yl
:J6 :GI3
2%
5484. It was narrated that 'Am

b i n MaimGn said: " T h e
Companions of Muhammad %
..
told-me that the Messenger of
Allill g used to seek refuge with
Allib from stinginess, cowardice,
the trials of the heart and the
torment of the grave." (Salzi!t)
Gk : J G 2; E L - : J E &"+ GL
:jli 9
s5, >>, 3 st21 ;f
s,
&
-&I J+; 57 @ ++
5485. It was narrated that 'Amr
.j g
bin MaimGn said: "The Prophet g

used to seek refuge." Mursal.
(Salti!~)
+$
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+-,,
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.,
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rs
I-[
Comments:
Mursal means that the transmitter did not mention the name of any of the
Prophet's #g Companions.
$:&?I - ( Y A 4
1
)
F r o m The Evils Of One's
( Y A &.dl)
Sexual Organ
$512 2
5486. It was narrated from Shutair

bin &aka1 bin Humaid, that his
father said: "I said: '0 Messenger
of Allgh, teach me a supplication
from which I may benefit.' He said:
'Say: AIlrilzunznza ';fin; mi11 &ani
sanz'i, wa ba~ari,ula lisrini, wa qalbi,
u ~ asham'
rnani (0Allgh, protect
me 6.om the evil of my hearing, my
seeing, my tongue and my heart,
and the evil of my sperm.)"
Meaning his sexual organ. (Hasan)
: j,j
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2 &2 .
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fiG
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& . " ur='

'.'
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yaw
s
l1
266
Comments:
(Please see to narration 5446)
> k ZiUYI -

From The Evil Of &f?
Sa'eed A l - Q u d r i that the
Messenger of AUAh $& used to say:
Y ' I ~ & z billlihi
L
minal-hjii wal-faq
(0 AllAh, I seek refuge with You
from K Z Land
~ poverty.)" A man
said: "Are they equal?" He said:
"Yes." ( D a w
5
*
9,
Comments:
(Please see narrations 5462,5475)

From Misguidance
Salarnah that when the Prophet @
.
went out of his house, he said:
"Bismilllihi Rabbi! 'Air&u bika min
an azilla aw adilla aw a&ma aw
qlama, aw ajhala aw yujhala 'ahyya
(In the name of Allih my, Lord, I
seek refuge in You from falling into
error or going astray, or wronging
(others) or being wronged, and from
behaving or being treated in an
ignorant manner.)" (DaTa
-;.
&t
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& &
u$l;3l

From Being Overpowered By
The Enemy
'Abdull211 bin 'Amr bin Al-'& that
the Messenger of Allill g used to
say supplication in these words:
"Allilaunmaa irzrzi a8i&u bilca mirt
glaalabatid-dailz, wa glzalabatil'aduruwi, MJQ &mliraril-a'dri'.-'d!
(0
Allah, I seek refuge with You from
being overwhelmed by debt and
from being overpowered by the
enemy, and from t h e eneiny
rejoicing at my misfortune.)"
(Hasan)
p&$l UIS
267
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(YI U l )
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$
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41 34; 51
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;
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y
,.$I
(Please see narration 5477)
$5 2

From The Enemy Rejoicing In
One's Misfortune
'Abdullih bin 'Amr that the
Messenger of Allih g used Lo say
supplication in t h e s e words:
"Allihunznza
a%&u bika nzin
glaalabatid-dain, wa glaalabatil'aduwwi, wa &ar?zitatil-a'di' (0
being overwhelmed by debt and
from being overpowered by the
enemy, and f r o m t h e enemy
rejoicing at my misfortune.)"
(Hasan)
(YY U I )
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, $,
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(YY +I)
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+ 5 >?; c$j -
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268

From Old Age
5491. It was narrated from 'Ut&~in
bin Abi .4l-'& that the Prophet g$
used to say supplication in these
words: 'Xllrihzrmma inn?a'i&u bika
minal-kasali, walharami, wal-jzibni,
wal-'njzi, wa min jitnatil-mab2 walmamiit. ( 0 All&, I seek refuge in
Y o u from laziness, old age,
cowardice, and incapacity, and born
the trials of life and death.)"
(pasan)
&&
@JI
...
q l -
(YY +I)
& + $.G $ $I&
2
5
,,
& &
k;
<,,
bin Bu'aib, from his father, that his

grandfather said: "I heard the
Messenger of All%
@ say:
'All2humma inni a'i&r bika minalkasali, walharami, wa[-maghrami,
wal-maEami, wa a'i&z~ bika min
SEarn.1-masihid-dajjfili, wa a'i&z~
bika min ' n e b i l - q a b i wa a'i&zl
bika min 'a&libin-ndr ( 0 All&, I
seek refuge in You from laziness, old
age, debt and sin, and I seek refuge in
You from the evil of the A l - M 4 i d Daijril, and I seek refuge in You from
the torment of the grave, and I seek
refuge in You from the punishment
of the Fire.)"' (pasan)
.% L
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Hurairah said: "The Prophet g$

used to seek refuge from these
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From Being Destined To An
Evil End
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three: From being overtaken by
destruction, from his enemies
rejoicing in his misfortune, from
being destined to an evil end, and
from the difficult moment of a
calamity." Sufyin (one of the
narrators) said: "There were thee,
and I mentioned four because I do
not remember which one was not
one of them." (Salzih)
>ill
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From Being Overtaken By
Destruction
Hurairah that the Prophet g used
to seek refuge from being destined
to an evil end, from his enemies
rejoicing in his misfortune, from
being overtaken by destmction and
from the difficult moment of a
calamity. (Sa!$a)

From Madness

that the Prophet g used to say:
"Allrilzunmza irtni a'C&u bika nziizaljurzi~zi wal-ja&rimi, wal-barasi wa
sayy'il-asqrint (0Allih, I seek refuge
in you from possession, leprosy,
.
.
leukederma and bad sickness (that
may lead to visible deformity)."
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...
The Book Of Seeking

From The Evil Eye Of The
Jinn
Sa'eed said: "The Messenger of
All& #$ used to seek refuge from
the evil eye of the Jinn and the evil
e y e o f h u m a n s . W h e n AIMukwwa&atin were revealed, he
started to recite them and stopped
reciting anything else." (Da%@)
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41)
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From Having A Bad Old Age

used to seek refuge by saying these
words: 'Alldh~lmmainn? a'Lid&
bika minal-kasali, wal-harami, waljubni, wal-bukhli, wa suw'il-kibari,
wa fimatid-dasli wa 'a&ibil-qabr
(0 All&, I seek refuge with You
from laziness, old age,
- cowardice,
miserliness, a bad old age, the
tribulation of the Dajdl and the
torment of the grave.)"' (Say?)
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Comments:
.&lp
In Arabic, the term used is Kabar (Kabr). If it is read Kibr, it would sigmfy
pride or vain conceit. If it is read Kibar, it would mean old age. In the case of
...
The Book Of Seeking
ga&rl
271
"f&
the signification of vain conceit or pride, Si'il kibr would mean the bad habit
of arrogance or priding.

From Reaching The Age Of
Senility
J~g,
;I S L- Y,I - ( ~ +I)
9
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i.
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5498. It was narrated that 'Abdul-
&'y l
Milik bin 'Umair said: "I heard

Mus'ab bin Sa'd say, concemin~
- his
father: 'He used to teach us five
things that the Messenger of AU2h
used to recite in his
supplication, and say: "Allirhunmza
i~zrzia'kidu bika mirzal-bugli, wa
aCi&u bika nzilzal-jubrzi, wa a'i&u
bika arz uradda ila arealil-'unzuri
wa a'i&u bika nzirz 'ad&bil-qabr
(0 Allih, I seek refuge in You
from miserliness, and I seek refuge
in You from cowardice, and I seek
refuge in You from reaching the
age of senility, and I seelc refuge in
You from the torment of the
.v91"Y:c ,&$
'I
grave.)" (Sahth)
dl
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bin M a i m h said: "I went for Hajj

with 'Umar, and in Muzdalifah, I
heard him say that the Prophet @
used to seek refuge from five
things:
- 'Allirlzurnnza irzrzi a'idlzu
bika nzirzal-bu&li, wal-jubrzi, wa
ati&u bika nzilz su'il-'u~izuri, wa
ati&u bika min fitnatis-+-ud~ wa
a'idhu bika nlirz 'a&irbil-qabr (0
All%, I seek refuge with You from
,
!
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From Reaching The Age Of
Second Childhood
5499. It was narrated that ' A m
,,
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...
The Book Of Seeking
272
miserliness and cowardice, and I

s e e k refuge w i t h Y o u f r o m
reaching t h e age o f second
childhood, and I seek refuge in
You from the ills of the heart, and
I seek refuge in You from the
torment of the grave."' (Sahih)
. vqri:c
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Comments:
(See narrations 5445,5447, and 5448)

From Loss After Plenty
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'Abdull& bin Sajis that when the

Messenger of All& .S
r-traveled. he
would say: "Allrihamma inn? a'G@z~
bika min wa'&i'is-safari, wa lciibatilmnnqalabi wal-hawi ba'dal-kawn,
wa da 'watil-mazl~~mi,
wa sz~w'ilmunzari fi2-ahli wal-mil (0 All&, I
hardships of travel and the sorrows
of return, from loss after plenty,
from the supplication of the one
who has been wronged, and seeing
some calamity befall my family or
wealth.)" (S&ih)
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Comments:
1. 'Grief of return': This means 'that I return grief-stricken after having failed in
my objective'.
2. 'Loss after plenty (or decrease or recession after increase or addition)': These
are comprehensive all-embracing words, which cover in their range every gain
and loss, good and evil, for instance, disbelief after Faith, illness after health,
poverty after wealth or abundance, etc.

'Abdullih bin Sariis that when the
Messenger of Allih @ traveled, he
would say: "Allilzunznza irzrzi a 'C&u
bika riziiz waY&?'is-safari,uja kibatilnzwzqalabi, wal-!zaw~iba'dal-kawri,
wa da'watil-nzazluini, wa su'ilmurzzari fil-ahli wal-nzili wal-walad
(0 Allih, I seek refuge with You
from the hardships of travel and the
sorrows of return, from loss after
plenty, from the supplication of the
one who has been wronged, and
seeing some calamity befall my
family or wealth or child.)" (Sa?zi!z)
273
- - ,&I21 5 iL&L
Hurairah said: "When the

Messenger of All811 @ traveled and
rode his mount, he gestured with his
finger - and gu'l-rah (one of the
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From The Sorrows Of Return
5503. It was narrated that Aha
,,,:
L&I-
:JL

From The Prayer Of One Who
Has Been Wronged
'Abdullill bin Sarjis said: "When
the Prophet @ traveled, he would
seek refuge with All2I1 from the
hardships of travel, and the sorrows
of return, from loss after plenty,
from the supplication of one who
has been wronged, and from seeing
some calamity befall." (Sahilz)
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274
narrators) stretched out his finger and said: 'Allihumma, anta~-siihibu

fis-safari wal-k&l?fatcr $1-ahli walmiiL Alliihzmma, inni a'fi&zl bika
min waZ&?'is-safari,wa kiibatilmzmqalabi ( 0 All%, You are our
help when we are traveIing and the
One Who takes care of our families
and wealth (in our absence). 0
All&, I seek refuge in You from the
hardships of travel and the sol~ows
of return.)"' (Hasan)
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From A Bad Neighbor
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AUih g said: 'Seek refuge with
All& from a bad neighbor in one's
p e r m a n e n t abode, f o r one's
neighbor in t h e desert will
change."' (pasan)
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Comments:
A place of long continuance, residence, abode, or absolute abode means a
city, township, or habitation, where houses are built, which last for centuries.

From Being Overpowered By
Men
5505. Anas bin Maik said: "The
Messenger of All% g said to AbG
Tall& 'Fmd me one of youboys to
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serve me.' Abfl Tall?ah brought me
out, riding behind him, and I served
the Prophet #g every time he
stopped (on his journey). And I
often heard him say: 'Allihur?znza,
irznia'I2dlzu
- bika nzirz al-haranzi, walhuzrzi, wal-'ajzi, wal-kasali, walbuklzli, wal-jubrzl wa dala'id-dairz, wa
glz~abatir-rijil (0 Allih, I seek
refuge in You from old age, grief,
cowardice, the burden of debt and
being overpowered by men.)"'
(Salzflz)
.~
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275
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Comments:
(See no. 5452.)
> ,Z ,i + Y I

From The Tribulation Of The
Dajiril
5506. It was narrated from 'k&ah
that the Prophet #g used to seek
refuge with Allih from the torment
of the grave and the tribulation of
the Dajjdl, and he said: "You will
be tried in your graves." (Sataih)
2
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(See No. 2067.)
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From The Torment Of Hell
And The Evils Of Al-Masihid-

Allill g said: 'X'i&u billilzi nzirz
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The Book Of Seeking
'adhibi
jahannama, wa a'G&u
billihi rnin 'ad&ibil-qabri, wa
a'ildhu billihi rnin danil-masthiddahZ< wa a'ii&u billihi min &mi
firnatl-mahyi wal-mamit ( I seek
refuge with AUih from the torment
of Hell, and I seek refuge with
Allih from the torment of the
grave, and I seek refuge with AU5h
from the evil of the Dajjil, and I
seek refuge with All& from the
evil of the trials of life and
death.)"' (Sahih)
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276
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Comments:
For details, please see narrations 5453,5492.
5508. It was narrated from Aba

AUih @ used to say: " Allihumma
inni a'C&zr bika rnin 'ngdbil-qabri,
wa a'Li&z~ bika rnin h&ibin-nie
wa a'ildhzl
- biikn min fitnatl-mahyi
wal-mamit wa a'G&zi bika rnin
@nil-masthid-dajjrili (0 AUih, I
torment of the grave, and I seek
refuge with You from the torment
of the Fire, and I seek refuge with
You from the trials of life and
death, and I seek refuge with You
from the evil of the Al-MasihidDajjil.)" @ah%)
...
The Boolc Of Seeking
pi&&$!UK
277

From The Evil Of Devils
Among Mankind
B a r r said: "I entered the Masjid
and the Messenger of Allill % was
there, so I came and sat before l h
and he said: '0 AbO DJarr,
seek
refuge with All% from the evils of
the devils among the Jirzn and
mankind.' I said: 'Are there devils
among mankind?' He said: 'Yes."'
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Hurairah that the Prophet % said:
"Seek refuge with Allch from the
torment of the grave, seek refuge
with Allih from the trials of l i e
and death, and seek refuge with
Allih from the tribulation of AlMasibid-Dajjril." (Sahi!t)
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All21 $g used to seek refuge with
Allill from five things, saying:
"Seek refuge with Allill from the
J
,
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From The Trials Of Life
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278
UW
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torment of the grave, and from the

torment of Hell, and from the trials
of life and death, and from the evil
of Al-Masihid-Dajjlil." (Sahih)
-&I ;j
5512. Abfi Hurairah said: "I heard

the Messenger of All& @ say:
'Whoever obeys me has obeyed
All& and whoever disobeys me has
disobeyed All&.' And he used to
seek refuge from the torment of
the grave, the torment of Hell, the
trials that may befall the living and
the dead, and the tribulation of AlMasfhid-Dajjiil." (Sahih)
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5513. Abfi Hurairah said: "He
32
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f ; 6 2 :26 2'13; g!'f
(meaning the Prophet g ) said:

'Seek refuge with All& from five
things: From the torment of Hell,
the torment of the grave, the trials
of life and death, and t h e
tribulation of Al-Masfhid-Dajjiil."'
(Sahfh)
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The Book Of Seeking
5aWYl +if
279

From The Trials Of Death
,,
5,;,,; w,y,l
c(Ul
(0.
'Abdullih bin 'Abbis that the
Messenger of All211 g used to
teach them this supplication as he
would teach them a S h h of the
Qur'in: "Say: 'Alllihumina, iizlzli
na'uw&u
b i k a nziiz ' a e i b i
jahanizaina, wa arir&u bilca nziiz
'a&libil-qabri, wa aZ&u bika nzin
fihzatil-nzasihid-daijlili, wa a'irdhu
bika nzin fibzatil-inahyli wal-mainlit
(0 Allih, we seek refuge with You
from the torment of Hell, and I
refuge with You f r o m t h e
tribulation of Al-Masihid-Dajjlil,
the trials of life and death.)"'
(Sa!zilz)
. V ~ D . :c
~d;U1G9T
4!
;
,
"Seek refuge with Allih from the

punishment of Allih, seek refuge
with Allih from the trials of l i e
and death, from the torment of the
grave and from the tribulation of
the AI-Masilzid-Da~jlil." (Sa!zilz)
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The Book Of Seeking

From The Torment Of The
Grave
All& gg used to say in his
supplication: "Allihz~mma, inn?
a'ii&z~ b i k a rnin ' a m b i
jahannama, wa a'ileu bika rnin
'aeibil-qabri, wa a'il&u bika rnin
fitnatl-masihid-dajjili, wa a'il&u
bika rnin jitnatil-mahyi wal-mamit
( 0 Allah, I seek refuge with You
from the torment of Hell, and I
refuge in You from the tribulation
of the A1-Masihid-Daijril, and I seek
refuge with You from the trials of
l i e and death.)" (Sahib)
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From The Trial Of The Grave
Sulaimk bin Yasar that he heard
Abfi Hurairah say: "I heard the
Messenger of All& @ say in his
supplication: 'Alldhumma, inn?
a'@u bika rnin fitnatil-qabri, wa
fimatid-dajjdlc wa fitnatil-mahyi walmamdt ( 0 Allah, I seek refuge with
You from the trial of the grave, and
the tribulation of the Dajjirl, and the
trials of life and death.)"' (Sahih)
Abfi 'Abdur-R*min (An-NasVi)
said: This is a mistake, and what is
correct is "Sulaiman bin Sin&."
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If the punishment of the grave is separate froin the trial of the grave, then the
trial of the grave would be the questions of the angels, and the punishment of
the grave means that punishment, which is meted out to the disbelievers and
the hypocrites, after their interrogation by the angels. We seek refuge in Allih
from it. Taking refuge from the questioning of the angels means 'I might be
able to answer them rightly and might emerge triumphant from this test'.

From The Punishment of Alliih
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punishmen; of Allih, seek refuge
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tribulation of Al-Mas?(fid-Dajjril."
(Salztfa)
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From The Torment Of Hell
5519. It was narrated that Aha
Allih g used to seek refuge (with
Allih) from the torment of Hell,
the torment of the grave, and AlMasibid-Dajjril." (Sa[ii!z)
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282
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From The Torment Of The
Fire
5520. Abii Hurairah said: The
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Messenger of AU2h @ said: "Seek

refuge with AllSh from the torment
of the Fire and the torment of the
grave, from the trials of life and
death, and from the evil of AlMasfhid-Dajjlil ." (Sahih)
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5521. It was narrated that '.&&ah
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wa mikli'ila wa rabba isrdflla,

a'zi&zi bika min harrin-ncin wa
(min) 'a&cibil-qabr (0M2h, Lord
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of Jibra'il and Mika'il and Lord of

I s r m , I seek refuge in You from
the heat of the Fire and (from) the
torment of the grave.)"' (Hasan)
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( 0 7 &A!)
said: "The Messenger of All& gi$

said: 'Alliihz~mmah,rabba jibra'ila,
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From The Heat Of The Fire
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Comments:
Jibril, Mikail, and Israfil are superbly high-ranking Angels of All&. Apart
from a lofty station, they possess mighty powers. They are the leaders of
angels.
gali;j)ll4s
283
5522. It was n a r r a t e d from

Sulaimin bin Sinin Al-Muzani that
he heard Abfi Hurairah say: "I
heard Ahfi Al-Qisirn @ say, during
his prayer: 'Alliltunzi7za, iizizi a 'i&u
bika ntiiz fihzatil-qabli, wa fintatiddajjiili, wa inbz fitizatil-nzalzyi walmantiti, wa nzin (zani jahaitizam ( 0
the trial of the grave, and from the
tribulation of the Dajjil, and from
the trials of life and death, and
from the heat of Hell.)"' (Sa!ti!z)
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bin MCilik aid: "The Messenger of
AU2h g$said: 'Whoever asks Allih
for Paradise three times, Paradise
will say: '0 Allih, admit him to
Paradise.' And whoever seeks
protection from Hell three times,
Hell will say: '0 Allih, protect him
from the Fire."' (Salzih)
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Chapter 57. Seeking Refuge From
The Evil OfWhat One Has Done,
And Mentioning The Differences
Reported from 'Ahdullih Bin
Buraidah About That
Shaddid bin Aws that the Prophet
@g said: "The best of prayers for
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The Book Of Seeking
forgiveness is for a person to say:

'Alliih~~mma,
anta rabbi, id ildha illi
anta, &alaqtani wa and bbduka, wn
and 'ala 'ahdilca wa wa'dikn
miistafa'tc~, ~ ' O & L L bika min &ni
md fana'tz~, abbuw'z~ laka bi&anbi,
wa abuw'u laka bini'matika 'alayyiz
fdghfirli, fa innahu Id yaghfmi&
&zmgba ill6 anta (0Allih, You are
my Lord, there is no god but You.
You have created mc and I am
Your slave and I am keeping my
promise and covenant to You as
much as I can. I seek refuge with
You from the evil of what I do. I
acknowledge Your blessing and I
acknowledge my sin, so forgive me,
for there is none who can forgive
sin except You.)' If he says this in
the morning, believing in it firmly,
and dies on that day before evening
comes, he will enter Paradise, and if
he says it in the evening, believing
firmly in it, and dies before morning
comes, he will enter Paradise." AlWilid bin Ba'labah contradicted
him.(Seih)

From The Evil Of One's Actions,
And Mentioning the Differences
Reported From EWil
5525. It was narrated rom 'Abdah

bin Abi Lubibah that Ibn Yadf
told him that he asked '&&ah, the
wife of the Prophet g,,what
supplication did the Messenger of
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Allih gg say the most before he

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died? She said: "The supplication
t h a t h e said t h e most was:
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'Allrihunzr?za, irzrzi a'li&u bika iizin
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lam a'lnal ba'd (0A l l h , I seek
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refuge with You from the evil of
pi c ~3
what I have done, and from the
evil of what I have not done yet.)"'
(Sahih)
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5526. Ibn Yasif said: "I asked
' h a a h , what was the supplication
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that the Prophet g said the most?
,
She said: 'The supplication that he
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said the most was: Allrilzuinma, iitrzi
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wa nzirz &am mii lam a'nzal ba'd
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from the evil of what I have done,
and from the evil of what I have
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5527. It was narrated that Faiwah

bin Nawfal said: "I asked the
Mother of the Believers '&&ah
about what the Messenger of All&
@ used to say in his supplication.
She said: 'He used to say: A'li&u
bika rnin &ani mri 'amiltu wa min
&am' nzi lam a'lizal ba'd ( I seek
what I have done and the evil of
what I have not done yet.)"' (Sahih)
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used to say: 'Alldhumma, inn?
a'ii&z~ bika rnin &am' mii 'amiltci
wa rnin &am' m i lam a'mal ba'd
from the evil of what I have done
and from the evil of what I have
not done yet.)"' (Sahih)
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With AUih From The Evil Of
What One Has Not Done
5529. It was narrated that Farwah
bin Nawfal said: "I asked '&&ah:
'Tell me of something that the
Messenger of All& @ used to say in
his supplication.' She said: 'The
Messenger of All& @ used to say:
AUdhumma, inni a'ii&u bika rnin
sham
md 'amiltu wa min &ani md
lam a'mal bald ( 0 Allih, I seek
what I have done and from the evil
of what I have not done.)"' ( P h i h )
5530. It was narrated that Farwah

bin Nawfal said: "I said to '&ah:
'Tell me of a supplication that the
Messenger of AUih .hused to say.'
She said: ' H e used t o say:
Alldhumma, inn; atii&u bika rnin
sham md 'amiltu wa rnin &am' md
[am a'mal ba'd (0 All&, I seek
refuge in You from the evil of what
I have done and from the evil of
what I have not done.)"' (Sahih)
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&&XI
287
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One could seek refuge from the evil of imminent or upcoming sins, because
their ultimate appearance is already fore-destined. And on the Day of
Judgment, all the sins would appear in the Book of Deeds in their entirety.

From Being Swallowed Up By
The Earth
5531. 'Umar said: "I heard the
Messenger of Allill
say:
'Alldltunznza, inn? a'li&u bi@nzatika arz uglztdla rnbz tahtf (0
Allih, I seek refuge in Your
greatness from being swallowed up
from beneath me.)"' (Sa!zih)
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'Umar said: "The Prophet g used
to say: 'Alldltumrna (0 All&,)' and
he mentioned the supplication, and
said at the end, 'Afli&u bika an
uglztdla nzirt tah6 (and I seek refuge
with You from being swallowed up
from beneath me.)"' (Sa!zi!z)
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From Being Thrown From A
High Place Or Crushed
Beneath A Falling Wall
$:$I1
Yasar said: "The Messenger of

All& g used to say: 'Alliihumma
inn? a'il&~i bika minat-taradd< walhadmi, wal-gharaqi, wal-hariqi, wa
aCii&u bika, an yat&abbafani&&i{linu 'indnl-mawti, wa a%&u
bika an amnia$ sabilika mudbiran,
wa a'il&u bika an amnia laagha
(0 All%, I seek refuge with You
from being thrown from a high
place or cmshed beneath a falling
wall, or drowning or being burned,
being led astray by the gaitan at
the time of death, and I seek
refuge with You from dying in
Your cause while fleeing from the
battlefield, and I seek refuge with
You from dying of a scorpion
sting.)"' (Hasan)
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5533. It was narrated that Abi? Al-
IOOl"'
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Comments:
1. The majority of these are accidental deaths in which men die all of a sudden.
They do not even find the opportunity to utter the formula of the Oneness of
All&. These types of deaths, therefore, are not good.
2. Fleeing or lunning away from the battleground is a major sin. Death in that
condition is a sinful death.
5534. It was narrated from Abi?

Al-Yasar that the Messenger of
All& g used to supplicate and
say: '2lliihumma inn? a%&u bika
min al-harami, wat-taraddi, walhadmi, wal-ghammi, wal-hariqi, wal-
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gharaqi, wa a ' i l f i u bika, aiz

yata&abbatani&-&aitirzu
'irtdalnzawti, wa an uqtala fi sabilika
mudbira~z, iva a'ii&u bika wa an
a~iznta ladiglza (0 Allih, I seek
refuge with You from old age,
bering thrown from a high place,
being crushed by a falling wall,
distress, burning and drowning. I
seek refuge with You from being
led astray by the saitirz at the
time of death and from being killed
in Your cause while fleeing from
the battlefield. I seek refuge with
sting)" (Hasan)
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5535. It was narrated that AbO AlAswad Al-Sulami said: "The

Messenger of All21 & used to say:
'Allilzumina inrzi a'il&u bika rnirzalhadnzi, wa a'ilfiu bika mbzattaraddi, rua a'il&u bika miizalglaaraqi, ~~al-!aar?qGwa a'i2dlzu bika
~
aiz y a t a @ a b b a f a i z ~ - & a i t i i'iudaliizaruti, wa aril&u bika aiz arnita fi
sabilika rnudbira~z,wa a 'Lieu bika an
anzilta ladigl~a (0 All511, I seek
refuge in You from being crushed by
a lalling wall, and I seek refuge with
You from drowning o r being
burned, and I seek refuge with You
from being led astray by the @aitiiz
at the time of death, and I seek
refuge with You from being killed
for Your sake while fleeing the
battlefield, and I seek refuge with
sting.)"' (Hasan)
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The Book Of Seeking
290
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Chapter 62. Seeking Refuge In

The Pleasure Of AUih Most
High From His Wrath
&I
,
: 36
said: "I looked for the Messenger

of AU2I @ one night in my bed,
and I did not find him. I struck my
hand on the head of the bed, and
my hand fell on the soles of his
feet. He was prostrating and saying:
'A'il&z~ bi i$wika min 'iqiibika, wa
a'il&u bi li(icika min sakhatika, wa
azil&u bika minka ( I seek refuge in
Your forgiveness from Your
punishment, and I seek refuge in
Your pleasure from Your wrath,
You.)"' (Hasan)
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(See Nos. 169 and 1101.)

From The Difficulty Of The
Standing On The Day Of
Resurrection
5537. It was narrated that 'him bin
Humaid said: "I asked '&&ah with
what the Messenger of All& @
would start Qjiim Al-Lail. She said:
'You h a v e a s k e d me a b o u t
something that no one else has
asked me about. H e used to say
Alliihu Akbnr ten times, and SubhiinAlliih ten times, and Istaghfir-Alliih
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from AbO Hurairah who said: "The

Messenger of Allih
said:
'Allilzurn~nairzni aCii&u bika mi11
'ilmin lri yanfa'u, wa nzirz qalbiiz l i
yak&a'u,
wa nzi~zrzafsn 16 fa&ba'u,
wa nzin du'p'in l i yusma' ( 0 Allih, I
s e e k r e f u g e with Y o u f r o m
knowledge that is of no benefit, a
heart that is not humble, a soul that
is not satisfied and a supplication
that is not heard.)"' (Saltih)
AbO 'Ahdur-Rahgn (An-NasCi)
said: Sa'eed did not hear from AbO
Hurairah, rather he heard it from
his brother, from AbO Hurairah.
:C
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5538. It was narrated from Sa'eed,
TO.
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From A Supplication That Is
Not Heard
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ten times, and he would say,

ALl6/zum17zaglzfirli, wirlzdirzi,
wrirzuqni, MJa'ilfini ( 0 Allih, forgive
me, guide me, grant me provision
and give me eood health,) and he
seek refuge Gom thedifficulty
of the standing on the Day of
Resurrection."' (Hasan)
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(See No. 5444.)
5539. AbO Hurairah said: "The

Messenger of Allih g used to say:
Allihunzma irzrzi a'ii&u bika min
'ilnzi~tlir yarzfa'u, wa nzin qalbi~zl i
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y a u a ' u , wn min nafsin lir

ta&batrr, wa min d~l'a'in lri yzrsma'
( 0 AUih, I seek refuge with You
from knowledge that is of no
benefit, a heart that is not humble,
a soul that is not satisfied and a
supplication that is not heard.)"'
(Hasan)

From A Supplication That Is
Not Answered
'Abdullih bin A l - H i r i a said:
"When it was said to Zaid bin
Arqam: 'Tell us what you heard
from the Messenger of All?&@, he
said: "I will not tell you anything but
that which the Messenger of All?&
commanded us to say:
'Allrihrrmma inn? a'fi&u binka rnin
al-'ajzi wal-kasali, wal-bugli, walj~rbni,wnl-hammi, wa 'aeirbil-qabli
Allirhumma irti nafsi taqwirhri, wa
zakln'hir anta gain1 rnin zakkirhri,
anta waliyyuhri wa mawlrihir.
AMirhumma inni a'fi&~r binka rnin
nafsin lir ta&ba'u wa rnin qalbin lir
ya@aL wa rnin 'ilmin lri yanfa'lr
wa du'ri'in lri yustajirb (0 Allih, I
seek refuge in You from incapacity,
laziness, miserliness, cowardice, old
age, the torment of the grave. 0
AUih, make my soul obedient and
purify it, for You are the best One to
purify it, You are its Guardian and
Lord. 0 Allih, I seek refuge in You
from a soul that is not satisfied, a
heart that is not humble, knowledge
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t h a t is of n o b e n e f i t a n d a
supplication that is not answered.)"'
(Sa!zili)
Comments:
(See No. 5460.)
Salamah that when the Prophet @
went out of his house, he said:
"Bisnzill6lzi Rabbi. 'AG&u bika nzin
an azilla aw adilla aw elinza aw
uzlanza, aw ajhala aw yujlzala
'alayya (In the name of Allill my
Lord, I seek refuge in You from
falling into error or going astray, or
wronging ( o t h e r s ) o r b e i n g
wronged, and from behaving or
being treated in a n ignorant
manner.)" (Da'if)
Comments:
(See narration 5488)
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The Book Of Drinks
51. The Book Of

Drinks
-..
294
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Allgh, the Blessed and Most High,

says:
"0 you who believe! Intoxicants
(all kinds of alcoholic drinks), and
gambling, and Al-Ansib (stone
altars for sacrifices to idols, Jinn,
etc), and Ak-Azlim (arrows for
seeking luck or decision) are an
abomination of &nitin's (Satan's)
handiwork. So avoid (strictly all)
that (abomination) in order that
you may be successful. &ai$in
(Satan) wants only to excite enmity
and hatred between you with
a a m r (alcoholic drinks) and
gambling, and hinder you from the
remembrance of All& and from
As-Sakih (the prayer). So, will you
not then abstain?"[z1

that when the prohibition of @amr
was revealed, 'Umar said: "0
AUih, give us a clear ruling on
G a m r , " and the Verse in AIBaqarah was revealed. 'Umar was
called and it was recited to him.
Then 'Umar said: "0 All&, give us
a clear ruling on gamr," and the
1'1 g a w : often translated as 'kinesine",
the word @amr refers to any ldnd of intoxicant,
including all kinds of alcoholic drinks.

[Z'AI-Mri'idah 5x90-91.
The Book Of Drinks
295
Verse in Arz-Nisd' was revealed:

"0you who believe! Approach not
A S - S U ~(the
~ I ~ prayer) when you are
in a drunken state".['] And when
the Iq2nlalz for prayer was said, the
caller of the Messenger of AUAh g$
would cry out: "0 you who believe!
Approach n o t As-Saldlz (the
prayer) when you are in a drunken
state." 'Umar was called and this
was recited to him. Then he said:
" 0 Allih, give us a clear ruling on
aanzr." Then the Verse in Sirat
Al-Mfi'idah was revealed, and
'Umar was called, and it was
recited to him. When he reached
the words, "So, will you not then
abstain?," 'Umar said: "We have
abstained, we have abstained."
(Da'8
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Comments:
1. This Tradition is concise. Othemise the first Verse or the Ayah to descend
pertaining to the prohibition of wine was the Verse of Surah Al-Baqarala:
'They ask you about alcoholic &inks and gambling. Say: There is great wrong
in both of them and also certain benefits for mankind. But wrong in them is
greater than benefit.'
2. The passionate feeling for the unlawfulness of wine in the heart of 'Umar &
was inspired by Allsh, Most High, making his heart glow before the descent
of the absolute commandment.
Chapter 2. The Drinks Which
Were Deslroyed When @amr
Was Prohibited
5543. Anas bin MAlik said: " W i l e I
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The Book Of Drinks
296
was taking care of a group of people,

including my paternal uncles, and I
was the youngest of them, a man
came and said: ' a a m r has been
forbidden.' I was taking care of
them, and was pouring Fa&@ (datewine) for them. They said: 'Pour it
away.' So I poured it away." I (the
narrator) said to Anas: "What is
that?" He said: "Unripe dates and
dried dates." Abii Bakr bin Anas
said: "That was their wine in those
days." And Anas did not deny that.
(Sahib)
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said: "I was pouring (wine) for Abfi
Talhah,UbawbinKaZband&fi
. . .
..
Dujinah among a group of An@
when a man came in and said:
'Something new has happened; the
He said: "The only intoxicant in

thosedayswasFn&@,amixtureof
unripe dates and dried dates." And
Anas said: "Khamr was forbidden.
and most oftheir B m r in those
days was Fa@&." (Sahih)
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dates." (Sahih)
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The Book Of Drinks
Chapter 3. E u m r Is A Drink
(Made) Of Unripe Dates And
Dried Dates
0
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meaning bin 'Abdullih - said:

"Unripe dates and dried dates are
@amr:" (Sulzi!~)
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"Unripe dates and dried dates are

@amr." Al-A'ma& narrated it in
Marfi' form. (Sahih)
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5547. Jibir bin 'Abdull8h said:
that the Prophet $g said: "Raisins

and dried dates are
(Hasun)
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Comments:
The purpose of this chapter and the relevant Tradition is the repudiation of
the viewpoint that wine is made out of grapes only.
The Book Of Drinks
-..
298
"K
&&XI
Chapter 4. Clear Prohibition

Of Drinking Nab@ Made Of
Two Things Mixed Together,
Relies Upon The Clarification
o f AI-B~&[" And At-Tamr
(Dried Dates)
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'@I
Laila, from one of the Companions

of the Prophet #&,that the Prophet
@ forbade (miatures of) Al-Bnlh
and dried dates, and of raisins and
dried dates. (Sahib)
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Comments:
1. Some fruit is immersed in water. When it becomes soft, the fmit is given a rub
by the hands in the water. Then the water is squeezed out in a piece of cloth in
a way that the straw pulp is separated. Thereupon that beverage having the
effect of the fruit is drunl~.This is called the Nabidh. It happens to be delicious
and energizing. There is no harm in drinking it. But it should not be kept for a
long time, because it ferments quickly, often changing to alcohol. If it turns
intoxicating, it is unlawful like wine. If the Nnbidh is brewed out of two types of
h i t s , meaning if two types of h i t s are immersed into the water, the possibility
of its turning intoxicating quickly becomes greater. It is because in it chemical
action starts with speed. That is why the Nabidh of any two substances is
absolutely forbidden. In the event of it not being alcoholic or intoxicating,
however, its use would nonetheless be appropriate. But commoners do not
happen to be sensible in the matter of intoxication. It was, therefore, absolutely
forbidden.
2. Fresh ripe dates and dried dates are mutually quite different from each other.
They were, therefore, considered equaling two different fruits.
Chapter 5. MiKing Al-Balh And

Az-~ahuw[~'
' A b b h said: "The Messenger of
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['I Which they say is the date once it begins to ripen.

Unripe dates (Al-Bzw) that have begun to take on a red or yellow color.
- aoe.
The Book Of Drinks
E
-. ~ Y31
I "s
299
Allill g forbade Ad-Dubb2: AlHantanz, Al-Muzaffat, and AnNaqir, and (he forbade) mixing AlBalh with~z-~alzuru."['~
(SaJtih)
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Comments:
1. In the above-quoted vessels, due to their absorbing the contents, intoxication
would remain in them. These vessels were, therefore, forbidden for malcing
Nabidlz. Or these vessels were probably used for brewing wine. At the time of
the prohibition of alcoholic drinks or wine, the use of these vessels was
temporarily forbidden so that even the idea of wine does not recur. Later on,
permission to make use of these vessels was given, although one should deal
cautiously and see that intoxication is not produced, Otheiwise, the beverage
would become unlawful. If it does not intoxicate, then there is no h a ~ min it.
2. Balalz, Zahr, Busr, Rzrteb, and Ta~iirare the various states or conditions of
dates.
,<
: JL
'Abbk said: "The Messenger of
Muzaffat," - and on one occasion

he added: "An-Naqir;" - "and (he
forbade) mixing At-Tanw (dried
dates) with raisins, and Az-Zalzu~j
with At-Tanzr." (Salzih)

Sa'eed A l - m u d s : said: "The
Messenger of Alli11 @, forbade
(mixing) Az-Zalzuw and At-Tanzr,
and raisins and dried dates (AtTanzr)." (Salaih)
['I See
Chapter 28 which follows,
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Chapter 6. Mixing Az-Zahuw

And Rutab Ripe Dates
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Prophet g said: "Do not combine
dried dates with raisins, nor AzZnhuw with ripe dates." (Sahih)
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ripe dates together, and
do not soak raisins and ripe dates
together." (Sahih)
Chapter 7. Mixing Az-Zahuw

And Al-Busr
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Messenger of All& g
i forbade
mixing dried dates and raisins, and
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mixing Az-Zalzuw and dried dates,

andAz-Zalzuw andAl-Busr." (Salzih)
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that the Prophet $$ forbade mixing

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5557. It was narrated from J2bi1;

that the Messenger of Allih $g
said: "Do not mix raisins and dried
dates, nor Al-Busr and dried
dates." (Salzilz)
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Chapter 9. Mixing Al-Busr And

Dried Dates (At-Tamr)
(9 &dl)
:j

that the Messenger of Allsh gg
forbade soaking raisins and dried
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The Book Of Drinks

dates together, and he forbade
soaking Al-Busr and dried dates
together. (Sahib)
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302
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'Abbh said: "The Messenger of
All& @ forbade Ad-Dcrbbir: AlHantnm, Al-Mz~zaffat, and AnNnqir, and that Al-Busr be mixed
with dried dates, and that raisins be
mixed with dried dates, and he
wrote to the people of Hajar
saying: 'Do not mix raisins and
dried dates together."' (Sahih)
Comments:
(For details, please turn to narration 5550)

'Abbb said: '21-Busr on their own
are unlawful and with dried dates
they are unlawful."[11 (Sahih)
2 -7
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Comments:
In the Nabidh or beverage brewed out of the Bz~sr variety of dates,
intoxication might probably have been taking place quickly. Ibn Abbas &
might have been considering it unlawful on that account. In every case, it is
unlawful only when it causes intoxication, othe~wisenot. But the concocted
Nnbidh or beverage brewed out of Busr and Tamr is invariably unlawful,
irrespective of whether it intoxicates or does not intoxicate. This is because
Allih's Messenger @ has forbidden it absolutely.
[I1Meaning when
soaking them in water to make a drink,
The Book Of Drinks
303
Chapter 10. Mixing Dried

Dates And Raisins
'Abbis said: "The Messenger of
Allih @ forbade mixing dried
dates and raisins, and dried dates
and Al-Busr." (+%zlljlz)
5562. Jibir bin 'Abdullih said:

"The Messenger of All& @
forbade dried dates and raisins,
and he forbade dried dates and AlBusr, if they are soaked together."
(Salti!~)
Chapter 11. Mixing Ripe Dates

And Raisins
'Abdullih bin Abi Qatidah, Gom
his father, that the Prophet g said:
"Do not soak Az-Zalzuw and ripe
dates, and do not soak ripe dates
and raisins together." (Salzifz)
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The Book Of Drinks
304
Chapter 12. Mixing AGBusr

And Raisins
5564. It was narrated from J i b u
that the Messenger of AUih g
forbade soaking raisins and A[-Busr
together, and he forbade soaking
AI-Busr and ripe dates together.
(Sahib)

Reason Why These Mixtures
Are Forbidden, Which Is That
One Of Them Is More Potent
Than The Other
5565. I t was narrated that Anas
bin Mil& 'said: "The Messenger of
All& g forbade us to soak two
things together when one is more
potent than the other. I asked him
about F a d i g (a drink made from
fresh dates cut open) and he
forbade it. He disliked the extra bit
on Al-Bwr, fearing that that might
make it two things, so we used to
cut it off." (Sahih)
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Comments:
1. Fadhi& It was a beverage of the kind called Nabidh, which was prepared
from full-grown unripe dates without them being touched, i.e. boiled or
heated in any degree. Since it used to he intoxicating, it was forbidden.
2. 'Which has ripened &om one side': Ripe on one side, unripe on the other. So
to state, such type of date is also a fruit consisting of two varieties. Unripe
and fully ripe (fresh ripe dates). Therefore, the Nabidh or beverage of this
type of dates is also forbidden, except for when both the sides are separated,
and the Nabidh is made out of one portion, as has been described in the
Tradition itself.
The Book Of Drinks
305
AL
rb'+.+dl
hi>!
+.
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Idris said: "I saw Anas bin Milik

wheu some BUSTwhich had extra
bits were brought to him, and he
started to cut them off." (Hasan)
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would not leave any dates that had

become ripe but he would remove
them from his Fad&. (Hasan)
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Allowing Soaking Of Al-Busr
On Their Own, And Drinking
It Before It Changes In One's
Fadig
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Qatidah that the Messenger of

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41 & 3
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each one of them on its own."
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The Book Of Drinks
&
-.A i l "K
306

Allowing Soaking (Of These
Fruits) In Vessels That Are
Tied Shut
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5570. Y a h y a n a r r a t e d t h a t
:JLi &$2
'Abdullgh bin Abi Qatidah said to

him from his father, that the
Prophet g$ forbade mixing AzZahriw and dried dates, and mixing
Al-Bzw and dried dates, and he
said: "Soak each one of them on its
own in vessels that are tied shut."
(So!@)
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The purpose of the chapter is that the Nabidh ought to be made in waterskins instead of pitchers. In pitchers, particularly those which are coated with
tar, intoxication takes place quickly and remains after the drink is removed. In
skins, intoxication does not occur rapidly. Even if intoxication takes place, it is
soon discovered.

Allowing Soaking Of Dried
Dates On Their Own
Sa'eed A l - D n d r i said: "The
mixing Al-Bzlsr with dried dates, or
raisins with dried dates, or raisins
with A l - B u s r , a n d h e s a i d :
'Whoever among you (wants to)
drink them, let him drink each one
of them on its own: dried dates on
their own, or Al-Busr on their own,
or raisins on their own." (Sahih)
;@I
2 *31( \ IU l )
( \ I +I)
4
1
,
The Book Of Drinks
+g
307
5572. Abti Sa'eed Al-KJudri

narrated that the Prophet
forbade mixing Al-Busr with dried
dates, or raisins with dried dates,
or raisins with Al-Busr, and he said:
"Whoever among you (wants to)
drink them, let him drink each one
on its own." (Sa!zi!z)
Abfi 'Abdur-Rahin (An-NasH'i)
said: AbG Al-Mutawakkil's name is
'Ali bin Diwhd.
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mixing Al-Busr and raisins, and AlBusr and dried dates, and he said:
'Soak each one of them on its
own."' (Sa!zilz)
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Allowing Soaking Al-Busr On
Their Own
Sa'eed Al-mud6 that the Prophet
@ forbade soaking dried dates and
raisins, and dried dates and AlBusr, and he said: "Soak raisins on
I-[
%; -91
,
Chapter 17. Soaking Raisins

On Their Own
5574. It was narrated from AbC
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The Book Of Drinks
+lg
308
their own, and dried dates on their

own, and Al-Busr on their own."
(sahib)
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499
Chapter 19. Interpretation Of

The Saying Of All& The Most
High: "And From The Fruits
Of Date Palms And Grapes,
You Derive Strong Drink And
A Goodly ~rovision"[~'
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Messenger of All& @ said:
' m m r comes from these two."'
Suwaid (one of the narrators) said:
"From these two trees: The date
pahn and the grapevine." (Sahih)
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these two trees: The date palm and
the grapevine."' (Sahih)
[I1 An-Nahl
1667.
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The Book Of Drinks
5577. It was narrated from AMughirah that Ibrshim and AB a ' b i said: "Strong drink is
@amr." (Da'8
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bin Jubair said: "Strong drink is
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unlawful, and a 'goodly provision'
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Comments:
By quoting the statements of various followers or the Tbbi'in, the objective is
to underscore the truth that according to the followers residing in the cities of
KCfa, Busra and Maklcah, alcoholic drink could be made out of dates also, as
it is made from grapes. And this is the course of action adopted by the
dominant majority of the people of knowledge, Traditionalists and jurists.
The Book Of Drinks
310
g>$l
+K
Chapter 20. Kinds Of Things

From Which B a m r Was Made
When The Prohibition Of It
Was Revealed
JI.@91,l$
34 - ( 7 - +I)
G& J$
, +
. 9,
Ag

'Umar said: "I heard 'Umar, may
: j 6 +-I>! 2 s*, b+l

: j6 LGti ,,jk : j6
A l l i h b e pleased with him,

delivering a @u?bah on the Minbar
of Al-Madmah and he said: '0
people, o n t h e day that t h e
prohibition of a a m r was revealed,
it was made rom five things: From
grapes, dates, honey, wheat and
barley. @amr is that which
overcomes the mind."' (Sahih)

'Umar said: "I heard 'Umar bin AIKhatJib, may All& be pleased with
him, o n t h e Minbar of t h e
Messenger of All?& @, say: 'The
prohibition of B a m r was revealed
when it was made from five things:
From grapes, wheat, barley, dates
and honey."' (Sahih)
,
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By the mention of these five things, negation of the remaining things is not
meant. On the contrary, the objective is to show their customary practices.
Otherwise from whatever substance the wine is prepared, it is unlawful. Even
a drop of it is unlawful.
5583, I t was narrated that Ibn

'Umar said: " a a m r is made from
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The Book Of Drinks
311
five things: From dates, wheat,

barley, honey and grapes." (Salzi!~)
;bt
u,,
, >
.+!I>
2 r.3

lnto&cating Drinks Made
From Fruits And Grains Of All
Types
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5584. It was narrated that Ibn Sirh

said: "Aman came to Ibn 'Umar and
said: 'Our families make drinks for
us by soaking (fruits) at night, and in
the morning we drink them.' He
said: ' I forbid you t o d r i n k
intoxicants w h e t h e r in small
amounts or large. May Allih bear
witness that I forbid you to drink
intoxicants w h e t h e r in small
amounts or large. May Allill hear
witness that the people of Q a i b a r
used to make drinks by soaking such
and such, and they called it such and
such but it was a a n z r . The people
of Fadak used to make drinks by
soaking such and such, and they
called it such and such but it was
Iaantr.' And he listed four things,
one of which was honey." (Satlilt)
Chapter 22. Applying The

Name Barnr To All Drinks
That Intoxicate

'Umar that the Prophet
g$ said:
ji
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2
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The Book Of Drinks
&$$I +
312
"Every intoxicant is unlawful and

every intoxicant is m m r . " (Sahih)
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All& jg said: 'Every intoxicant is
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All& g said: 'Every intoxicant is
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The Book Of Drinks
: J ig

Every Drink That Intoxicates
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Comments:
(Please turn to Had?& 5550)
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All& @, said: 'Evely intoxicailt is
unlawful."' (Hasan)

Allih g
j forbade soaking (fruits) in
Ad-DubbB', AI-Muzafat, Aiz-Naqir,
Al-mztanz, and eveiy intoxicant is
u~llavdul.(Hasan)
sf
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'Umar that the Prophet @ said:

"Every intoxicant is unlawful."
(Hasarz)
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evely intoxicant is ~ a i i z r . "(Sa!ailz)
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313
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The Book Of Drinks

that the Prophet g said: "Do not
soak (fruits) in Ad-Dubbri', AnNaqir, Al-Hantnm, and every
intoxicant is unlawful." (Sahih)
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314
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~ lEi
.jjdj!W~j!$~+9gj21g,j l & 1 ~ ~ 1 ~ ~ i ~ 1 ~ a + ~ * , z . ~ : i

said: "The Messenger of
B
said: 'Evrry drink that intoxicates is
unlawfid."' Qutaibah (one of the
narrators) said: "From the Prophet
g."
(Sahih)
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'&&ah, may All& be pleased with
her, that the Messenger of M S h
g was asked about meadL1] and
h e said: "Every drink t h a t
intoxicates is unlawful." This is the
wording of Suwaid. (Sahih)
3 ..
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5596.1t was narrated that '&&ah,

may All& be pleased with her, that
the Messenger of All& g was
asked about mead and he said:
"Every drink that intoxicates is
unlawful," and mead is made from
honey. (Sahih)
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['I Al-Bit; its English name is mead, made of fermented honey or honey-combs and water.
The Book Of Drinks

1 ' ' \
315
I
Gw
&&Sl
OOqf:c
[ e l zE&
.K J ~

that the Prophet $g was asked
about mead and he said: ''Every
drink that intoxicates is unlawful."
And mead is a drink made of
honey. (Salzi[z)
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5598. I t was narrated that Abii

Mfisi said: "The Messenger of
AllSh g said: 'Every intoxicant is
unlawful."' (Salti!~)
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'frfo'f~tf:~
LPJI"Y Jj &I
.O\'O:c

Burdah that his father said: "The
Messenger of AllSh
sent
Mu'$& and me to Yemen. Mu'$&
said: 'You are sending us to a land
where the people have many kinds
of drinks. What should I drink?'
He said: 'Drink, but do not drink
any intoxicant."' (Sahila)
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The Book Of Drinks
g>$l +E$
316

Miis2 said: "The Messenger of
All31 g said: 'Every intoxicant is
unlawful."' (Sahih)
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5601. Al-Aswad bin m b i n AsSadfisi said: "I heard 'At2 being

asked by a man: 'we travel and
drinks are offered to us in the
marketplaces, and we do not h o w
what kind of vessels they were
prepared in.' H e said: 'Every
intoxicant is unlawful.' He repeated
the question and he said: 'Every
intoxicant is unlawful.' He repeated
the question and he said: 'It is as I
have told you."' (Sahih)
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Comments:
The objective of 'At2 was that a vessel does not render anything lawful or
unlawful. I the beverage is intoxicating, in whichever vessel it is made, it
would be unlawful. If it does not contain intoxication, then it is lawful,
irrespective of which vessel it is made in.

Sirin said: "Every intoxicant is
unlawful." (Sahih)
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5603. It was narrated that 'AbdulMaik bin At-Tufail Al-Jazad said:

"Umar bin '~bdul-A& wrote to
us, saying: 'Do not drink the
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The Book Of Drinks
317
thickened juice of grapes (obtained

by boiling it down) until two-third
of it has gone and one-third is left.
And every intoxicant is unlawful."'
(Da '3
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Comments:
When the juice of grapes is cooked on a fire, until it turns into a paste, it is
called Tila. When this juice is cooked until the quantity of the two-third has
evaporated, the possibility of intoxication does not remain in it. Hence, it is
permissible to drink this thick paste-like liquid. But if it evaporates in less
quantity, then the possibility of intoxication remains. It is, the]-efore, not
permissible to drink.
c-$i
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-y7 b+l,**"
5604. It was n a ~ a t e dthat AS-Sa'q

bin Hazn said: "Umar bin 'Abdul'Aziz wrote to 'Adiy bin Artih
(saying): 'Every intoxicant is
unlawful."' (Hasan)
92 P
:j 6
MOsi A l - A g a r ? t h a t the
Messenger of Allih $gsaid: "Every
intoxicant is unlawful." (Salt&)
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Chapter 24. Explanation Of Al-
5606. Ab0 Bakr bin Abi M a s i

narrated that his father said: "The
Messenger of Allih @ sent me to
Yemen and I said: '0Messenger of
AU211, there are (different kinds of)
drinks there, what should I drink,
and what should I refrain from?'
He said: 'What are they?' I said:
f-,2
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Bit' (Mead) And Al-Mizr (Beer)
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31
J!
The Book Of Drinks

'Al-Bit' (mead) and Al-Mirr (beer).'
H e said: 'What are mead and
beer? I said: 'Mead is a drink
made from honey and beer is a
drink made from grains.' The
Messenger of Allih i
g said: 'Do
not drink any intoxicant, for I have
forbidden all intoxicants."' (Hasan)
&-Vl
9,
Z
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318
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Comments:
1. Abii Miis2 Al-Ash'ari was from Yemen. He, therefore, was very familiar with
the drinks of that region.

2. Every province has its own different foods and drinks. The people of other
provinces are often not familiar with them. That is why Allih's Messenger g$
had to ask hi concerning Al-Bit' and Al-Mizr, because every province or
region has its own definitions. And there is nothing objectionable about it.
3. Grain: Dhurah is a species of food grain Wre millet. Some have taken it to
denote maize also.
4. 'I have fotbidden' means by the Commandment of All& Most High, because
the authority of lawfulness and unlawfulness rests with Him; He reveals it by
means of Wahy or Revelation.

Burdah that his father said: "The
Messenger of AUih g sent me to
Yemen and I said: '0 Messenger of
AUih%,therearedrinksthere
which they call AI-Bit' (mead) and
Al-Mizr (beer). He said: 'What is
mead (and beer)? I said: 'A drink
made from honey, and beer is
made from barley.' H e said: 'Every
intoxicant is unlawful."' (Sahib)
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i ,&+Ai ~~j ~ ! d T + - i z 3 f r f r : ,
Comments:
Al-Mir is a certain kind of beverage or Nabidh which was made of millet,
barley, wheat, and even of other grains. Hence, there is no conflict. It was a
kind of Nabidh.
The Book Of Drinks
..
319

Allih g delivered a &utbalz and
quoted the Verse about @anzr. A
Inan said: '0 Messenger of All$h,
what do you think about Al-Mizr
(beer)?' He said: 'What is beer?
He said: 'A (drink) from grains
that is made in Yemen.' He said:
'Does it intoxicate?' He said: 'Yes.'
He said: 'Every intoxicant is
unlawful."' (~a~ti!z)
.O\\0Ic
5609. It was narrated that AbB Al-
&&I
.,
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g
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Juwairiyah said: "I heard Ibn

~
,
,
'Abbh when he was asked: 'Advise
:j
6
us about B&iq
(a drink made
from the juice of grapes slightly
boiled).' H e said: 'Muhammad
came before Bli&iq (i.e., it was not
known during his time), b u t
everything that intoxicates is
unlawful."' (Sahilt)
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Comments:
1. BB&q was also a kind of wine, which was prevalent among the non-Arabs.
the Persians. They used to call it Bridalz. The Arabs made it BB&iq.
2. These add up to nearly 35 narrations, from which it transpires clearly, and the
purpose of the author is also veiy much the same, that the cause of the
prohibition of wine is intoxication. Therefore, in whichever substance
intoxication is found, it is absolutely unlawful like wine, in small quantity as
well as large. And this matter is extremely manifest by common knowledge,
intellectually, and canonically. And this is the vely course of action adopted
and adhered to by the dominant majority of the people of knowledge, the
Prophet's Companions, and the followers.
The Book Of Drinks
-.-
320
yI$,-J5.-

Every Drink That Intoxicates
In Large Amounts
F&: - ( 7 0
(YO
from his f a t h e r , from his

grandfather, that the Prophet @j
said: "What intoxicates in large
amounts, a small amount of it is
unlawful." (Hasan)
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5610. 'Amr bin m ' a i b narrated
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bin Sa'd, from his father, that the
~2
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:j 6f +jl 2
Prophet & said: "I forbid to you
.'2: j i "5& 2 ~ U
small a m o u n t s of whatever
4 I
p 21
intoxicates in large amounts."
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>
(Hasan)
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5612. It was narrated from ' h i r

bin Sa'd, from his father, that the
Prophet $gforbade a small amount
of whatever intoxicates in large
amounts. (pasan)
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Hurairah said: "I know that the
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The Book Of Drinks
321
+&Yl
+c$
Messenger of Alli11 @, was fasting,

&f 2
;
$1 g 2 $
so I prepared some Nab& for him
& : j,j
to break his fast that I bad
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"9
prepared for him in a gourd. I
2
$#:,
,
,. .
f&
brought it to him and he said:
'. 'Bring it here.' So I brought it
$ I:$ , .> b t+:t1, : j6 ' +, ,
closer and it was bubbling. He said:
1
2 $: '&dl +Gill : jG
'Throw it against the wall (throw it
away), for this is the drink of one
.11+51
&I;
&$ Y 5 412
who does not believe in Allill or
1
2 2; :&?I
ii j6
the Last Day."' (Sahilz)
AbO 'Abdur-Rahmsn (An-Nas3)
3'; &$ @I +,$
s a i d : This is e v i d e n c e t h a t
>I
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L $ ? ~ IJ&
intoxicants are forbidden in both
9 4 s $41 @ C
~ $ 1
small and large amounts, and that
it is not as those who tiy to deceive
f;
si $
. q3 '
themselves say, t h a t what is
+.
forbidden is the last part of the
i>vl G ~ I
,-. 9
1
drink and that what is drunk before
.&$I &L; L
i
g g21; &<I Lj;
that is permissible. There is no
dispute among the scholars that
reaching the stage of intoxication
does not happen only with the last
sip and not with the first or second.
And with All21 is the facilitation to
do what is right.
v
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b iszy.
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Y 0 7 / f : &,lJJl
Comments:
1. 'It was bubbling' means it contained signs of intoxication.
2. 'Those who do not believe' means this is the drink of the disbelievers, not of
Muslims. It does not signify that the one who drinks it would become a
disbeliever.

Nab* Al-Ji'ah Which Is A
Drink Made From Barley
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,
s , 1 )
(YIUI)&I~&~"I~
5614. It was narrated that 'Ali may AUih honor his face - said:
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The Book Of Drinks
-.. 41;s
322
"The Prophet g forbade to me to

use gold rings, Al-Qassi, AIMtkarah and Al-Ji'ah (a barley
drink)." (Sahih)
&>it1
G k :j6
2
$>
3 ~ 2 df ~2
.
1: 2 :& 6 2
f3 - p 3 63g$ 21
:j6
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Comments:
(See No. 5171).
5615. Sa'sa'ah said to 'All bin Ab?

Tslib - may Alliih honor his face "Forbid to us, 0 Commander of
the Believers! What the Messenger
of AU2h g forbade to you." He
said: "The Messenger of AUsh @
forbade me from using Ad-Dubbi'
and Al-Hantam." (Sahih)
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&.2
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3$
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(See No. 5174.)
Chapter 27. In What (Fruits)

Were Soaked For The Prophet
%%
5616. It was narrated from J2bir
that (fruits) would be soaked for
the Prophet g in a small vessel
made of stone. ($a'h+)
Mentioning vessels in which it was
forbidden to soak dates. Some are
prohibited and others are not
because when dates are soaked in
the others, the drink does not
become strong.
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Comments:
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The Nabidlz or beverage could be prepared in any vessel, provided it does not
produce intoxication, although such vessels ought to be discarded wllich might
produce intoxication rapidly. It is quite possible that one might not feel or
sense intoxication.

Soaking (Making Nab?&) In
Earthenware Jars
5617. It was narrated that T i d s
said: "A man said to Ibn 'Umar:
'Did the Messenger of Allih g$
forbid soaking (fruits) in
earthenware jars?' He said: 'Yes.'
T i d s said: 'By Allsh, I heard that
from him."' (Sa!cilz)
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Comments:
(See Nos. 5550,5615, and 5616.)
Sulaimin At-Taimi and Ibrihim
bin Maisarah said: "We heard
T i d s say: 'A man came to Ibn
'Umar and said: Did the Messenger
of Allih g forbid soaking (fruits)
in earthenware jars? H e said: 'Yes.'
Ibrihim added in his Hadifi: "And
Ad-Dubbi' (gourds)."' (Sa]zqz)
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5619. Ibn ' A b b i s said: "The

soaking (fruits) in earthenware
jars." (Sahih)
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AU2h g forbade Alaantam. I (the
narrator) said: "What is AlHantam?" H e said: "The
earthenware jar." (Sahih)
5621. It was narrated that Abe

Maslamah said: "I heard 'Abdul'Aziz - that is, bin Asid At-TW
from Al-Basrah - say: 'Ibn AzZubair was asked about soaking
(fruits) in earthenware jar and he
forbade us from that." (Hman)

bin Jubair said: "We asked Ibn
'Umar about Nag& made in an

earthenware jar and he said: 'The
Messenger of AU2h g forbade
that.' So I went to Ibn 'Abbis and
said to him: 'Today I heard
something that surprised me.' He
said: 'What was it?' I said: 'I asked
Ibn 'Umar about Nab?& made in
an earthenware jar and he said:
The Messenger of AUih @
forbade it.' He said: 'Ibn 'Umar
spoke the truth.' I said: 'What is an
e a r t h e n w a r e j a r ? ' H e said:
'Anything that is made of clay."'
(Sahib)
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The Book Of Drinks

bin Jubair said: "I was with Ibn
'Umar when he was asked about
Nabi& made in an earthenware
jar. He said: 'The Messenger of
N l i h @, forbade it.' I got upset
when 1 heard that, so I went to Ibn
'Abbis and said: 'Ibn 'Umar was
asked about something, and I
found it difficult.' He said: 'What
was it?' I said: 'He was asked about
N u b i g made in an earthenware
jar.' He said: 'He spoke the truth;
the Messenger of Allih @ forbade
it.' I said: 'What is an earthenware
jar?' He said: 'Anything that is
made of clay."' (Sattih)
.&Ul& . d l $1,
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Chapter 29. Green

Earthenware Jars
5624. It was narrated that AshShaibinf said: "I heard Ibn Ah?
Awfa say: 'The Messenger of Allih
+@ forbade N u b i g made in green
earthenware jars.' I said: 'And
white ones?' He said: 'I do not
know."' (Saliib)
said: "I heard Ibn Abi AwIa say:

'The Messenger of N l i h g
forbade Nabi& made in green and
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326
white earthenware jars."' (Sahih)
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RajP said: "I asked A l a a s a n about
Nabi& made in earthenware jars is it unlawful? H e said: '(It is)
unlawful. One who would not lie
narrated to us that the Messenger of
AU2h @ forbade Nabi& made in
AI-Hantam, Ad-Dubbi' (gourds), AIMuziffat andAn-~a~ir."'['I(Sahih)

Nab:& Made In Ad-Dubbri'
(Gourds)
@ forbade Ad-Dubbi' (gourds).
(Sahib)
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Comments:
When the gourd dries up, it is cleaned from inside. Its skin turns extremely
hard, and it becomes like a vessel. The people of Ignorance used to brew wine
in it. When the wine was forbidden, AUih's Messenger g forbade the vessels
of wine also, but later on he permitted them, although it ought not to
intoxicate. The caution demands that such vessels should not be used for
beverage or Nabidh.
["An-Naqir is something that was hollowed out, like the shlmp or a large cut of a date
palm tree.
&&$I +W
327
The Book Of Drinks

'Umar that the Messenger of All?ih
g$ forbade Ad-Dubbli' (gourds).
(Salatlz)
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forbade Ad-Dubbli' (gourds) and
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may Allih honor his face -that the

Prophet @ forbade Ad-Dubbli'
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N a b i i Made In Ad-Dubbri'
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The Book Of Drinks
5631. It was narrated from 'AbdurRahm%n bin Ya'mar that the

Prophet @ forbade Ad-Dubbi' and
Al-Mz~zaffat.(Sahih)
328
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bin Maik that the Messenger of
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b i '
gnd A[Muzaffat. (Sahih)
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329
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Prohibition Of N a b i a Made In
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forbade Ad-Dubbri' (gourds), AlHarztaliz and An-Naqil.. (Sahilz)
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The root or the lower part of the palm tree was hollowed out or excavated in
order to give it the form of a vessel. It was called An-Naqir. Tlus vessel was
also used for making wine. See No. 5550)

S a ' e e d A l - a u d r i said: T h e
Messenger of Allih @ forbade
drinking from green pitchers,
gourds and vessels carved from
wood. (Salii?z)

Nabi& Made In Ad-Dubbd'
(Gourds), ALHantant And A6
Muzaffat
5637. Ibn ' U m a r said: "The
Messenger of Allgh @ forbade AdDubbri' (gourds), Al-Harttarn and
AI-Mmaffaf."(Salti!~)
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The Book Of Drinks
-..
330
3.-

earthenware jars, Ad-Dubbd'
(gourds), Al-Muznffat containers."
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5639. '&&ah
said: "I heard the

Messenger of All& @ forbidding
drinks made in Dubhi' (gourds),
Hantam or M~uaffat,that were not
oil or vinegar." (Sahih)
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Comments:
'Apart from oil': It means oil (of olive or any other commodity) could be
made use of, irrespective of whether it might be in any vessel. Likewise,
vinegar, etc. This is because the reason of prohibition is intoxication.
Prohibition Of N a b f a Made In
Ad-Dubb2 (Gourds), An-Naqir,
~ l - ~ u ~ a ~ And
a r [Al-Hantam
"

Messenger of All& @ forbade AdDzlbbd' (gourds), Al-Hnntnm, An["
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Al-Muqayyar is similar, or the same as AI-Muaffat from Al-Q&r or, "tar."
The Book Of Drinks
-..
331
Naqir; and Al-Muzaffaf." (Salti!~)
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Comments:
(For detail, please tum to Had:& 5550)
5641. Thum2mah bin Hazn Al~ u h a z s a i d :"I met '&&ah and

asked her about Nab& She said:
'The delegation of 'Abdul-Qais
came to the Messenger of All2h
and asked him in which vessels
they should soak (fruits - to make
Nab:&). The Prophet g forbade
them to soak (fruits) in Ad-Dubbii'
(gourds), ~ n - N a ~ iAl-Muqajyar,
<
and Al-Haiztarn."' (Salzih)
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Comments:
This is the first ariival of the delegation of Abdul-Qais, which took place
toward the end of the year 3 H., or in the beginning of the year 4H., because
it contains the allusion to the barrier created by the Quraish. The second
arrival had taken place in the year 9H. By the time Makkah had already been
conquered and the obstacle of the Quraish had ended. The first arrival had
taken place during the early period of time, following the Battle of Uhud, and
the period was kesh when wine had just been forbidden. During this period of
time, along wit11 wine or alcoholic drinks, the vessels of wine were also
forbidden, so that minds do not turn toward alcoholic drinks. Later, when
wine became a forgotten matter of the past, pelmission to make use of these
vessels was given, although because these vessels are supportive and helpful in
producing intoxication due to their having been without pores, it is superior to
eschew them in making Nabidla or beverage. But as long as intoxication is not
produced, beverage would not become unlawful in those vessels, because
vessels cannot render anything lawful or unlawful.
The Book Of Drinks

may Allih be pleased with her,
said: "He forbade Ad-Dubhi'
(gourds) specifically." (Sah*)
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JqI 9 3
>s,,
Jazs
,,,:'
~~1
O T < ~
he is Ihn Suwaid - that he said:

? ' , :j,j @\6 2 : j 6
"Mu'i&ah narrated to me from
,>,
'&&ah, that the Messenger of
3i ; ~
- ..Y it?\ 48s
All& $gforbade Nabid& made in
An.Naqrr, Al-M5rqnyynr,Ad.DLrbbi:
3
?@ 41 j$; 5f :%G
and A/-Hantam." And in the
2
't<$l; 'ylj
narration of Ihn 'Ulayyah, Ishiq ,*?;oe
:
j,j $
$1
said: "And Hunaidah mentioned
from '&&ah similar t o t h e
+ 2
+
%G 3
narration of Mu'idhah, and she
- :s
&:
named earthenware containers. I
, , UI
. o .
,
';l2\
said to Hunaidah: 'Did you hear
.:
y . .6 ,J $ ',
her say earthenware containers?'
She said: 'Yes."' (Sahih)
. 0 \ o a : C i&;jll>
ps '&UI &.dl-s;;l
I-r
:~i;
&
. :A&
Hunaidah bint g a r %bin Abin said:
"I met 'Aishah, may Allih be
pleased with her, in AlK&xaibah)l1 and I asked her about
the dregs''] and she forbade them
to me and she said: 'Soak (the fruit)
at night and drink it in the morning,
and tie the vessel closed.' And she
forbade me from using Ad-Dubbi'
(gourds), An-Naqir, Al-Muzaffat,
andA1-Hantam." (Da'ifl
A place near Basra.
[I' That is, the sludge at the bottom of N a b f g or g a m r
2GL
+&
The Book Of Drinlcs

i*p~
'JWI J*
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333
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Comments:
1. Khuraibah is a locality of the city of Basra, which was also called Busra
Suglira or the Tiny Basra.
2. 'Drink it in the morning' ineans Nabidlz should not be kept for a long time.
There is possibility of its turning intoxicating.
3. 'Fasten its mouth or head' means the vessel containing Nabidh should be kept
covered. Tightly closed, which delays fermentation. So far as the detail
concerning the vessel remains, it could be seen in the narration 5641.
?,:
(Yo L d l ) ~
Chapter 35. Al-Muzaffut

said: "The Messenger of Allah
forbadeAl-Muzaffat." (Sulzilz)
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Evidence That The Prohibition
Of The Vessels Mentioned
Above Was General In
Application And Did Not Refer
To An Isolated Incident
5646. Sa'eed bin Jubair narrated
that he heard fin 'Umar and fin
'Abbis testify that the Messenger
of Allah @ forbade Ad-Dubbri'
(gourds), Al-Hantarn, Al-Muzaffat,
and An-Naqir. Then the Messenger
of Allah g recited this Verse:
"And wliatsoever the Messenger
(Muhammad) gives you, take it;
and whatsoever he forbids you,
abstain (from it)."['] (Sa!zi!~)
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bint Yazid that a paternal uncle of
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take it; and whatsoever he forbids
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you, abstain (from it).'?['] He said:
'Yes,' H e said: 'Does not
say:
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Messenger have decreed a matter
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their decision?'[z1 I said: 'Yes.' He
said: 'I bear witness that the
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Prophet of All& @ forbade AnNaqir, Al-Muqayyar, Ad-Dabbd',
and Al-Hantam."' @ah$)
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Chapter 37. Explanation Of

The Vessels Mentioned
5648. Z i d i n said: "I asked
'Abdulla bin 'Umar: 'Tell me of
something that you heard from the
Messenger of All& @ concerning
vessels and explain it.' He said:
'The Messenger of All& @
forbade AI-fluntam, which are what
you call earthenware jars. And he
forbade Ad-Dubbri' which are what
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you call squash. And he forbade

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An-Naqil; which are hollowed-out
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Permission Allowing Soaking

(Fruits to Make Nab;@) In
Some Of The Vessels
Mentioned Above
Chapter 38. The Permission
ConcerningWhatever Of These
Drinks Is Made In A Water Skin
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and large water-skins that
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are cut from the top and can no
~$13 L:(31j; & \I&.$
longer be closed. He said: 'Make
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Nabid,% in vonr water-skins, and
closethem a i d drink it sweet) One
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of them said: '0 Messenger of
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me permission
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concerning something l i e this. He
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of AlEh ?@
.
forbade Al-Muzafat
iars, Ad-Dubbli' (gourds), An-Naqir,
and if the prophet @ could not
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find a water-skin in which to make

Nnbidh, it would be made for him
in a small vessel of stone." (Sahih)
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said: "(Fruit) would be soaked for
the Messenger of All& g in a
water skin, and if he did not have a
water skin, it would be made for
him in a small vessel of stone. And
the Messenger of AU& g forbade
Ad-Dubbri' (gourds), An-Nnqir, and
Al-Mz~zaffnt."(&hih)
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'Abdull& that the Prophet g
granted a concession allowing
earthenware jars that are not
coated with pitch. (Sahih)
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Earthenware Jars Only
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Chapter 40. Permission For

Some Of Them
Buraidah that his father said: "The
Messenger of Allill g said: 'I used
to forbid you ( t o store) the
sacrificial meat, but now eat it and
store it; and whoever wants to visit
graves (may do so), for they are a
reminder of the Hereafter; and
drink but avoid all intoxicants."
(Sahili)
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'Ahdullih bin Buraidah that his
father said: "The Messenger of
All2h g$ said: 'I used to forbid you
to visit graves, hut (now) visit them.
And I forbade you (to keep) the
sacrificial meat for three days, but
now keep whatever you wish. And I
forbade Nab?& to you, unless it
was (made) in a water skin, but
now drink from all kinds of vessels
but do not drink any intoxicant."'
Comments:
This narration is more explicit than the previous one, and this narration is
quite plain in the issue that the prohibition of Nabidl? was given in the
beginning. Aftelward, this command was abrogated. There is consensus
among the people of knowledge over it. Likewise, the prohibition of the
vessels has already been abrogated. The course of action of the dominant
majority of the people of knowledge is very much the same, and it is most
The Book Of Drinks
338
+lq
-..
&>$I
appropriate. Details have preceded above. Please See Had?& 5646. Moreover,
this is the best form of proof for abrogation, that AU2h's Messenger
himself offered cla3cation pertaining to the abrogation of his previous
command, and stipulated a new ruling. In such an abrogation, no grain of
doubt remains. From the point of view of the chain of transmitters also, this
narration is of the highly authentic grade, because this Hadit& occurs in Sahih
Mzlslim.

Buraidah that his father said: "The
Messenger of Allih @ said: 'I used
t o forbid three things to you:
Visiting graves, but now visit them,
and may visiting them increase you
in goodness; and I forbade you (to
store) the sacrificial meat for more
than three days, but now eat
whatever you wish of it. And I
forbade to you drinks in (certain
kinds of) vessels, but now drink
from whatever vessel you wish, but
do not drink any intoxicant."'
(SaFZh)
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'Abdullih bin Buraidah that his

father said: "The Messenger of
All& @ said: 'I used to forbid
certain kinds of vessels to you. Now
soak (hits, in whatever
wish,
but beware of any intoxicant."'
(SaFiF)
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5658. 'AbdullBh bin Buraidah
& 2 i 2 2 3 A~ +I,, : z
(narrated) from his father that

while the Messenger of All& @
was walking, he approached some
people and heard a confused noise
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The Book Of Drinks
339
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coming from them. He said: "What

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is this noise?" They said: " 0
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Messenger of Allih, they have a
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drink that they drink." He sent for
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those people and said: "In what do
you soak (fruit - to make that
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drink)?" They said: "We soalt
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(fruits) in vessels carved from wood
,,
and gourds, and we have no water
2
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skins (that can be closed)." H e
',
3s,
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said: "Do not drink except from a
vessel that can be tied closed."
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Then as much time as All21 willed
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passed, then he went back to them
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and they had fallen sick and
become pallid. He said: "Why do
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you look so ill?" They said: "0
.,
Messenger of Allill, our land is
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unhealthy and you forbade to us
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everything except that which was in
a vessel that could be tied closed."
H e said: " D r i n k , but every
intoxicant is unlawful." (Hasan)
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Comments:
'Tied closed, means prepare it in a leather water bag, because only such
containers could be fastened shut. For the specific reason for making Nabidla
or beverage, please see No. 5649.
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that when the Messenger of Allih
% forbade large water skins that are
cut from the top and can no longer
be closed, A~zg?r.complained and
said: "0 Messenger of Allih, we do
not have any vessels." The Prophet
@ said: "Then there is no harm."
(Sabilf)
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The Book Of Drinks
340
&&'I
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Comments:
So to say, the restriction remained for some period of time. When All2h's
Messenger @, saw that people encountered hardships, he lifted the ban.
Chapter 41. Status Of mamr
ul)
$1
5
9
- ( i\
,

Hurairah said: "On the night on
which he was taken on the Night
Journey (Al-lsra'), two cups, of
wine and mi&, were brought to the
Messenger of All21@. He looked
at them and chose the milk. Jibril,
peace be upon him, said to him:
'Praise be to All& Who has guided
you to the Fifrah. If you have
chosen the wine, your Ummah
would have gone astray."' (Sahih)
'y .s,dYig?:d4; ~4 '41

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Comments:
1. 'The night': This incident was during the last period of the Prophet's g$
Makkan Me. In other words, at the time of the Ascension itself, an indication
was made that wine would be made unlawful, although the command of
prohibition descended later during the third year of Hijrah.
2. 'I took the milk': So to speak, from the beginning, AllWs Messenger g$
detested wine.
3. 'The Fitrah, because milk is a natural food for man.
5661. Ibn M&air!z narrated from

a man among the Companions of
the Prophet
that the Prophet @
said: "People among my Ummah
will drink m m r , calling it by
another name." (Sah*)
The Book Of Drinks
Chapter 42. Stern Warnings

About Drinking @amr
us
G&'\
341
y$- ( i 41)
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Allih @ said: 'The adulterer is not
a believer at the moment when he
is committing adultery, and the
wine drinker is not a believer at the
moment when he is drillking wine,
and the thief is not a believer at
the moment when he is stealing,
and the robber is not a believer at
the moment when he is robbing
and people are looking on."'
(Salzi!~)
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Comments:
1. The purpose of the Tradition is that these actions are the repudiation of faith.
Faith cannot tolerate these things. It stops one from them. It does not mean
that he becomes an unbeliever. For details, please see nal-ration 4873.
2. This narration proves the enormity of drinking wine, because it is shown to be
the negation of Faith or Imin. Even othenvise, drinking wine obligates the
prescribed legal punishment, and the action which calls for the
implementation of the prescribed legal punishment happens to be an
enormity; adulteiy, theft, and highway robbery are all included among
eno~mities.

Hurairah that the Prophet
said:
"The adulterer is not a believer at
the moment when he is committing
adultery, and the thief is not a
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The Book Of Drinks
342
believer at the moment when he is

stealing, and the wine drinker is
not a believer at the moment when
he is drinking wine, and the robber
is not a believer at the moment
when he is robbing and taking
something valuable by force while
the Muslims are looking at it."'
(Sahfh)
5664. It was narrated that Ihn

'Umar and a number of t h e
Companions of Muhammad @
said: 'Whoever drinlcs B a m r , whip
him; then if be drinks (again), whip
him; thenifhe drinks (again),whip
him; then if he drinks (again), kilI
him."' (Sahih)
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... +Cq
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:JLi

AUih g said: "If he becomes
drunk, whip him; then if he
becomes drunk, whip him; then if
he becomes drunk, whip him."
Then be said concerning the fourth
time, "Strike his neck (i.e., kill
him)." ($afzih)
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The Book Of Drinks
'L;Ldl
c
7
4 +t O!V':~
CDkJ
'&lp\ll
zd;jll
Burdah bin Abi Mfis;, that his

father used to say: "I do not see
any difference between drinking
& z ~ i z ra n d worshipping this
column instead of All2h the Mighty
and Sublime." (Sa!zi!z)
&lj":+I
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&&I
343
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kk- 4 id -'>I>

Reports Concerning The Saliih
Of The One Who Drinks
., 3
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(lY Gdi)
@amr
5667. 'Urwah bin Ruwaim

narrated that Ibn Ad-Dailami rode
looking for 'Abdullih bin 'Amr bin
A.-',&~. Ibn Ad-Dailami said: "I
entered upon him and said: ' 0
'Abdull2h bin 'Amr, did you hear
the Messenger of Allgh
say
anything concerning Khamr?' He
said: 'Yes, I heard the Messenger
of AU2h @ say: If a man among
my mlzmalz drinks Mzano; AlEh
will not accept his Sal6h for forty
days."' (Sa!zi!z)
: j 6 +L
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, 01vr:$1+~1&1 , e : & . p 4 * " ~ ~ ~ + i ; ; i ~ j . ~ ~ v ~ : z c e ~ ~ ~
Comments:
Acceptance of prayer (ritual prayer) means gaining the recompense or the
reward of prayer. So to speak, the wine drinker would not gain the
recompense of his pelformed prayers for up to 40 days, although he will have
to pray still, and their restitution would not be obligated upon him.
The Book Of Drinks
-..
5668. It was narrated that Mas@

said: "If a judge accepts a gift he
has consumed
unla&l.
and if he accepts a bribe, that takes
him to the level of Kufr." Masnlq
said: "Whoever drinks &amr, he
has committed (an act of) Kufr,
and his fi~f.
is that his Salih does
not count." (Da'$)
+@
&&I
344
,
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.Iv\o:c
Chapter 44. Sins Generated By

Drinking Barnr, Such As
Forsaking Salrih, Murder And
Committing Z i d
3 !$&I1
&2
74 - ( f f ,+&I)
+l@l$>

Bakr bin 'Abdur-Ra$m?m bin AlH&i& that his father said: "I heard
'Uein,
may Allih be pleased
with him, say: 'Avoid m m r for it
is the mother of all evils. There was
a man among those who came
before you who was a devoted
worshipper. An immoral woman
fell in love with him. She sent her
slave girl to him, saying: We are
calling you to bear witness. So he
set out with her slave girl, and
every time he entered a door, she
locked it behind him, until he
reached a beautiful woman who
has with her a boy and a vessel of
wine. She said: 'By Allih, I did not
call you to bear witness, rather I
&3
-4.
"..,,
The Book Of Drinks

called you to have intercourse with
me, or to drink a cup of this wine,
or to kill this boy.' He said: 'Pour
me a cup of this wine.' So she
poured l h a cup. He said: 'Give
me more.' And soon he had
intercourse with her and killed the
boy. So avoid @an,r, for by N l i h
faith and addiction to g a m r
cannot coexist but, one of them will
soon expel the other." (Sa!ii!i)
.>Yl
+ d l $1,
"K
345
'o\vl.:c
5670. AbC Bakr bin 'AbdurRahmin bin Al-Hiri& narrated

that his father said: "I heard
'Urnin say: 'Avoid @amr for it is
the mother of all evils. There was a
man among those who came before
you who was a devoted worshipper
and used to stay away from
people."' And he mentioned
something similar. He said: "Avoid
@am?. for, by Allih, it can never
coexist with Faith, but soon one of
them will expel the other." (Sahi!~,)
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Y A A c Y A Y / A : &I

'Umar said: "Whoever drinks
KAanzr a n d d o e s n o t g e t
intoxicated, his Saliilz will not be
accepted so long as any trace of it
remains in his belly or his veins,
and if he dies he will die a &fir. If
he becomes intoxicated his Saliilz
will not be accepted for 40 nights,
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The Book Of Drinks
&
ik O \ V Ai
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kj
and if he dies during them, he will

die a &fir." (Sah* Mawqrij)
Yazid bin AH Ziyitd contradicted
him.
jpr > I 9
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346
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5672 I t was n a r r a t e d f r o m
'Abdullgh bin 'Amr that the
Prophet g$ said: "Whoever drinks
@nmr and puts it in his belly,
AUih will not accept his Salrih for
seven (days), if he dies during
them" - Muhammad bin Adim
(One of the narrators) said:['] "he
will die a Kafir.
If he was too
intoxicated to offer any of the
obligatory" - Ibn Adam said: "or
recite Qur'$n, his Salrih will not be
accepted for 40 days, and if he dies
during them," And Ibn .&dam said:
"He will die a &fir." (Dam
~
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O ~I , V
Chapter 45. Repentance Of The

One Who Has Drunk &zmr
of his in At-T2if called Al-Waht.

He was
holding hands
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' r ~ r / \ Y : ~ l422'1
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'Abdullih bin Ad-Dailad said: "I
entered upon 'Abdullih bin 'Amr
bin Al-'& when he was in a garden
+,,
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J6;
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42
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['I That is, the author reported it through two chains, one of them hom Ibn Adam with the
discrepancies in wordings noted.
The Book Of Drinks

with a young man of Quai& who
was suspected of drinking &a~?zr..
He said: 'I heard the Messenger of
Allih g$ say: Whoever drinks
B a r n r once, his repentance will
not be accepted for 40 days, then if
he repents, Allili will accept his
repentance. If lie does it again, his
repentance will not be accepted for
40 days, then if he repents, Allih
will accept his repentance. If he
does it again, his repentance will
not be accepted for 40 days, then if
he repents, Allih will accept his
repentance. If he does it again (a
fourth time), then it is a right upon
Allih to make him drink from the
mud of ~ i b i i 1 ' " on the Day of
Resurrection." This is the wordii~g
of 'Amr. (Sahilz)
JJ
\YVA:,
'irk >I
-3
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347
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Comments:
'Al-Walzl': This was his large and extensive orchard, which he had inherited
from his revered father. Its expanse is said to be immense. It mostly had
grapevines.
GG
,. 1
t-;

'Umar that the Messenger of Allili
@ said: "Whoever drinlcs B a r n r in
this world and does not repent
from that, will be denied it in the
Hereafter." (Salzilz)
22
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1'1 Meaning, the juice or sweat of the people of Hell
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The Book Of Drinks
&>$I "lq
348
2 &@I
Chapter 46. Reports

Concerning Drunkards
pj 14!
( i +I)~
( i ~~ A I $1)

'Abdullsh bin 'Amr that t h e
Prophet g said: "No one who
reminds others of his favors, no
one who is disobedient to his
parents and no drunkard, will enter
Paradise." (pasan)
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LO\AY:~
Comments:
Meaning these are baniers preventing entrance to Paradise; while after
punishment or repentance, the barrier may be lifted.
'., Lyl
,,,:: , , r
6
+
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49
i L+l - O l V 7
,,a

"Whoever drinks @amr in this
world and dies addicted to it, and
not having repented, will not drink
it in the Hereafter." (Sahih)
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Comments:
,~
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l&
L+
.!-.j
,a
L
.
*
2j
.
(See No. 5674).

All& @ said: 'Whoever drinks
a a m r in this world and dies
addicted to it, will not drink it in
the Hereafter."' (Sahih)
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The Book Of Drinks
&A51
-.. "CJ
349
--
: JL d-'
. l?'fP - n - $ V A
+ L*I
5678. I1 was narrated that AdDal>l>ik said: "Whoever dies

addicted to @anzr will have boiling
water thrown in his face when he
departs this world." (Sa!$z)
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Comments:
:c$
& $ s n I l ~&. 21
'When he departs this world' means after dying, in Balzakh or on the Day of
Resurection.
Chapter 47. Banishing The

Drinker Of &arnr
31
u J b& $ - ( f v
:
jc
bin Al-Musayyab said: "Umar, may

A l l i h be pleased with him,
banished RabE'ah bin Umaiyah to
Khaibar for drinking g a m r , and
he went and joined Heraclius and
became a Christian. 'Umar, may
Allih be pleased with him, said: 'I
will never expel any Muslim after
this."' (pa%$)
ck
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(fAd l )
& /
Burdah bin Niyir said: "The

Messenger of Allih $gsaid: 'Drink
from vessels hut do not become
"
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Chapter 48. Reports Used By

Those Who Permit The
Drinking Of Intoxicants
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The Book Of Drinks
350
intoxicated."' (Dam
AbO 'Ahdur-R&m&. (An-NqTi)
said: This is a Mzinkar Had?& in
which Abii Al-&as
Sallim bin
Sulaim was mistaken. We do not
know of any corrohor$ting report
from the companions of Simac bin
Harb, and Sim2k is not strong.
A b a d bin Hanbal said: "Ah13 Al&was made a mistake in this
Had@. &a*
contradicted him in
the chain and the wording, (Da'ifl
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di, , t r ~ s r r ~ ~ / t : + ~ j ~ ~ ~ ) +

Buraidah, from his father, that the
Messenger
- of AUih &
.. forbade AdDubbri: AI-Hantarn, An-Naqk, and
Al-Mz~zaffat.(Sahih)
Abii 'Awhah contradicted him.
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So to speak, the original narration is thus
2 &I;
5682. It was narrated from Sima, .: j 6

J6- o,Ay
from Qirsifah, one . o f their
,
j
g - > l,a~ p::
womenfolk, that '&&ah said:
.
A
4
,
,
" D r i n k b u t d o n o t become
'+
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3
'+G
3
intoxicated." (Da'fa
.
,, ,,
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q;
: +JG q E 3
AbO 'Abdur-Raham2n (An-NasTi)
)<
said: This too is not confirmed. We
2l J~
$ &-f 12;
do not know who this QirsSah is,
,,
2 5
q ?$' 2 G23 b
,;6
and the well-known view of 'Ashah
is different from what ~ i r s z a h @ A;;
A$ +G 3
narrated from her.
,a
zG2
+$
.2&4;
The Book Of Drinks
351
+&Yl
+K
Qud2mah A l - ' b i r i that Jasrah bint
Dij2jah Al-'hiriyyah told hirn: "I
heard '&&ah when some people
asked her about Nabi&, saying we
soak dates in the morning and drink
it in the evening, or we soak them in
the evening and dri& them in t11e
morning. She said: 'I do not permit
any intoxicant even if it were bread
or even if it were water.' She said
that three times." (Hasan)
9 LIA3 '?ljkil
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~
4
1
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Comments:
It transpires from this Hadie that '&&ah B did not consider permissible the
substance containing even slight intoxication. It is significant to realize that
intoxication does not occur in the Nabidlz brewed in the evening or in the
morning with the passage of one night or day. Even then, she sounded a word
of caution that intoxication should not occur. Hence, the unknown narration
transmitted upon her authority previously is not appropriate from any aspect.
5684. It was narrated that 'AX bin

Al-Mubsrak said: "Karimah bint
H a m m h told me that she heard
'ai&ah, the Mother of the
Believers, say: 'You have been
forbidden Ad-Dubbri' (gourds), you
have been forbidden Al-Harztam,
you have b e e n forbidden A l Muzaffat.' Then she turned t o
women and said: 'Beware of green
earthenware jars, and if the water in
your clay vessels intoxicates you, do
not drinkit."' (Da'if)
,&)wj;p +i
~i
o\q\:
The Book Of Drinks
352
5685. It was narrated that ',&&ah

was asked about drinks and she
said: "The Messenger of AU2O g
used to forbid all intoxicants." And
they use the narration of 'Abdullih
bin &addid from 'Abdullih bin
'AbbC. ( M i h )
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.. 212
s"
,orq~:,'~$~$~~[-] : e ~ '&
+&; I&\;
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LI.I++LU,

Shubmmah who
-
mentioned it from
'Abdull& bin Shaddid bin A1-H2d,
from Ibn 'Abbis, who said: "@amr
was forbidden in small or large
amounts, as was every kind of
intoxicating drink." (Sahih)
Ibn aubrumah did not hear from
'Abdull2h bin &addid.
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. O T A A : ~ ~ I

'Abbh said: "@amr was forbidden
in and of itself in small or large
amounts, as was every kind of
intoxicating drink." (Sahih)
Abfi 'Awn Muhammad b i n
'Ubaidullib A&-naqafi
contradicted him.
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'Abbh said: " s a m r was forbidden

in and of itself, in small or large
amounts, as was every ldnd of
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The Book Of Drinks
&..& Y l + g
353
intoxicating drink."(SnIii!i)
While Ibn Al-Hakam did not
mention: "in small o r large
amounts."
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'Abbis said: "@anzr was forbidden
in small or large
- amounts, as was
every k i n d of d r i n k t h a t
intoxicates." (Salii(z)
AbO 'Abdur-Rahmin (An-NasVi)
said: This is more worthy of being
correct than the narration of Ibn
aubrumah. Hushaim bin Bushair
would commit Tndlis and in his
narration there is no mention of
him hearing from Ibn aubrumah.
And the narration of AbO 'Awn is
more like what the trustworthy
reported from Ihn 'Abbis.
5690. It was narrated that Abfi AlJuwairiyah Al-Jartni said: "I asked
Ibn 'Abbk, when he was leaning
back against the Ka'bah, about
Bi&q (a drink made from the
juice of grapes slightly boiled). He
said: 'Muhammad came before
B i a a q ( i . it was not known
during his time), but everything
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The Book Of Drinks
354
that intoxicates is unlawful."' He

said: "I was the first of the 'Arabs
to ask him." (SahG)
.+
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,,SI 3 9, ,o~rn:.
.cu
rw1
:,i;
Comments:
(See Hadig 5609)
:ji
5691. Ibn 'AbbL said: "Whoever

would like to regard as forbidden
*at which )J,aand His Messenger
g regard as forbidden, let him
regard Nab;& as forbidden." ( M i h
Mawqzij)
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Comments:
What clarification could be more distinct than this one that Ibn AbbL deems
the intoxicating Nabidh unlawful by Allah and His Messenger g$?How could
he permit the little quantity of the intoxicating beverage?
'Uyainah bin 'Abdur-Ralpnin that
his father said: "A man said to Ibn
' A b b i s : 'I am a man from
KJurasin, and our land is a cold
land. We have a drink that is made
from raisins and grapes and other
things, and I am confused about it.'
He mentioned different kinds of
drinks to him and mentioned many,
until I though that he had not
understood him. Ibn 'Abbh said to
him: 'You have told me too many.
Avoid whatever intoxicates,
whether it is made of dates, raisins
or anything else."' (Sahih) . o \ q q :
: ji
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The Book Of Drinks
355
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Comments:
In his response, Ibn Abbas & has commanded avoidance of eveiy type of
intoxicating substance, irrespective of whether it is prepared out of anything.

'AbbL said: "Nab?& made from
Al-Busr is forbidden and is not
permissible." (Satzih)
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Comments:
Since the beverage of exclusively unripe dates quickly gets intoxicating, the
need for stipulating restriction was not felt. From this edict or ruling also, the
course of action of Ibn Abbb becomes pronounced.

between Ibn 'Abbss and the
people. A woman came to him and
asked him about Nabi& made in
earthenware iars. and he forbade it.
I said: '0 Abfi 'Abbb, I make a
s w e e t Nabid&
in a green
earthenware
~ - - ~
aiar:, when I drink it.
my stomach makes noises.' He
said: 'Do not drink it even if it is
sweeter than honey."' (Sahi!~)
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Comments:
1. The objective of the question is that no sourness in its taste is felt. On the
contrary, it happens to be very sweet, and this is symbolic of it not being
intoxicating. But the rumbling in the stomach creates doubts that it probably
contains intoxication, because this tartness is its evidence. The gist of the
answer is that one should not consume such a spurious beverage, irrespective
of whether its taste is wholesome and apparently it does not seem to be
intoxicating. Just consider it that Ibn Abbas & is not prepared to give
permission for doubtful Nabidh.
2. 'Abfi Abbas': This is also the agnomen of Ibn Abbas &.
The Book Of Drinks
356
5695. Ab6 Hamzah Nasr said: "I

said t o I b n ' A b b i s that my
grandmother makes Nabi& in an
earthenware jar and it is sweet. If I
drink a lot of it and sit with people,
I am womed that they will find
out. He said: 'The delegation of
'Abdul-Qais came t o the
Messenger of AUih @ and he said:
Welcome to a delegation that is
not disgraced or filled with regret.
They said: 0 Messenger of AUSh,
the idolators are between us and
you, and we can only reach you
during the sacred months. Tell us
of something which, if we do it, we
will enter Paradise, and we can tell
it to those whom we left behind.
He said: I will enjoin three things
upon you, and forbid four things to
you. I order you to have faith in
All&, and do you know what faith
in Allah is? They said: All& and
His Messenger know best. He said:
(It means) testifying that there is
AUSh, establishing Saldh, paying
Zakdh and giving one-fifth (the
B u m s ) of the spoils of war. And I
forbid four things to you: That
which is soaked in Ad-Dnbbri', AnNaqir, Al-Hantam and AlMzlzaffat.'" (Sahih)
.OT.T:,
I$. ,
d$,
Comments:
1. See Hadig No. 5641.
5696. It was narrated that Qais bin
Wahhin said: "I asked Ibn 'Ahhis:
'I have a small jar in which I make
Nab;& and when it has bubbled
-..
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The Book Of Drinks

and settled down again, I drink it.'
He said: 'For how long you have
been drinking that?' He said: 'For
twenty years"' - or 11e said: 'for
forty years.' He said: 'For a long
time you have been quenching your
thirst with something forbidden."'
(Da'i$)
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Comments:
The occurrence of fermentation in Nabidla is a sign lhat it contains
intoxication. That is why Ibn Abbas ruled it as being polluted and unlawful.
So to state, according to Ibn Abbas, intoxicating beverage is polluted and
unlawful, whether it is little or mnuch. Therefore, the narration transmitted
from him, concerning the permission of drinking intoxicating drinks in less
quantity than what intoxicates, is not correct.
5697. Ibn 'Umar said: "While he

was at the ~ u k i z , ~I' ~saw a man
biing a cup to the Messenger of
All& @ in which there was
Nab!&. He gave the cup to him
and he raised it to his mouth, but
he found it to be strong, so he gave
it back to him and a man among
the people said: '0 Messenger of
Allill, is it unlawful?' He said:
'Bring the man to me.' So he was
brought to him. He took the cup
from him and called for water. He
poured it into the cup, which he
raised to his mouth and frowned.
Then he called for more water and
poured it into it. Then he said:
'When these vessels become strong
in taste, pour water on them to
"I
Meaning, at the Black Stone.
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The Book Of Drinks

weaken them."' (?a%@
5698. A similar report was

narrated from 'Abdul-Mslik bin
Nsi' from Ibn 'Umar, from the
Prophet @. (?a1?@
Abii 'Abdur-R&mh (An-NasPi)
said: 'Abdul-Maik bin N Z ' is not
well-known, and his narrations are
not used as proof, and what is wellknown from Ibn 'Umar is the
opposite of what he mentioned.
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'Umar that a man asked about

drinks and h e said: "Avoid
everything t h a t intoxicates."
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Jubair said: "I asked Ibn 'Umar
about drinks and he said: 'Avoid
everything t h a t intoxicates."'
(Sahib)
(SaW)
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5701. It was narrated that Ibn 'Umar

said: "Intoxicants are unlawful in
small or large amounts." (S@+)
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The Book Of Drinks

'Umar said: ' ' E v ~ N intoxicant is
a a m r and every intoxicant is
unlawful." (Sahi!~)
5703. It was narrated from Silim

bin 'Abdull?th, from his father, that
the Messen~er of Allih %
said:
.~
"All21 has forbidden aanzr; and
every intoxicant is unlawful."
Wan)

M?th &
said: 'Every intoxicant is
.~
unlawful and every intoxicant is
&&ana."' (Hasan)
Abti 'Abdur-Rabin (An-Nad'i)
said: These people (narrators) are
the people who are confirmed, and
trustworthy and well-known for
their correctness in reporting. And
'Abdul-Milik does not hold the
status of any one of them even if a
group of the l i e s of him aided
him. A n d with A l l i h is t h e
facilitation to what is right.
-.
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T h e Book Of Drinks
+.al +q
360
5705. Ruqaiyah bint 'Amr bin Sa'd

said: "I was under the care of Ibn
'Umar, and raisins would be soaked
for him and he wouId drink them
in the morning, then the raisins
would be left t o dry, and other
raisins would be added to them,
and water would be poured on top
of them, and he would drink that in
morning. Then the day after he
would throw them away." (DaTf)
And they use the narration of Abii
Mas'iid and 'Uqbah bin 'Amr as
proof.
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Comments:
If a fruit remains immersed in water for a day or half a day as much, its effect
is transferred to water to a great extent. The water becomes sweet. This is
called Nabidh. If, however, it is kept too long, it begins to ferment and turns
intoxicating. That is why Ibn 'Umar & used to throw it away after a day or
half a day, so that no trace of intoxication remains.

Mas'iid said: "The Prophet @
became thirstv around the Ka'bah
so he called for a drink. Some
Nab@ was brought in a water skin
and he smelled it and frowned. He
said: 'Bring me a bucket of
Zam7am (water).' He poured it
over it and drank some. A man
said: 'Is it unlawful, 0 Messenger
of All&? He said: 'No."' (QaLif)
He said: This narration is weak;
because Yahya bin Yamin is alone
among the companions of Sufyfm
reporting it. And Yahya bin
Yams's narrations are not used
for proof due to his bad memory
and many errors.
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The Book Of Drinks
5707. AbO Hurairah said: "I knew

tliat the Messenger of Allili @ was
fasting o n certain days, so I
prepared some Nab?& for him to
break his fast, and made it in a
gourd. When evening came I
brouglit it to him, and said: '0
Messenger of Allgh, I knew tliat
you were fasting today, so I
prepared this Nohi& for you to
break your fast.' He said: 'Bring it
to me, 0 AbO Hurairah.' I brought
it to him, and it turned out to be
something bubbling. He said: 'Take
this and throw it against the wall
(throw it away), for this is the drink
of one who does not believe in
Allih or the Last Day."' (Sa!ti!c)
Arid among what they use as
proof, is what was done by 'Umar
bin Al-maytgb, may All2h be
pleased with him.
."\':e
Comments:
(See Hadie 5613.)

Rifi' that 'Umar bin Al-Battib,
may All2h be pleased with him,
said: "If you fear tliat Nabipll? may
be too strong, then weaken it with
water." 'Abdull$li (one of the
narrators) said: "Before it gets
strong." (Da'if)
361
; L i d 1 +lg
The Book Of Drinks
5709. It was narrated from Yahya

bin Sa'eed who beard Sa'eed bin
A l - M u s a y y a b say: ''Zbaqif
welcomed 'Umar with a drink. He
called for it, but when he brought it
close to his mouth, he did not like
it. He called for water to weaken it,
and said: 'Do like this."' (DaSfi
+Ail "lg
362
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5711. It was narrated from AsSPib that 'Umar bin A l - a a t t i b

went out to them and said: "I
noticed the smell of drink on soand-so, and he said that he bad
drunk At-Ti12 (thickened juice of
grapes). I am asking about what he
drank. If it was an intoxicant I will
flog him." So 'Umar bin AlKhatJib, may All21 be pleased with
him, flogged him, carrying out the
Hadd punishment in full. (&hih)
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5710. It was narrated that 'Utbah

bin Farqad said: "The Nab?& that
cUmar bin ~ l - m ~ used
~ ~ gto b
drink had turned to vinegar."
(Da'if)
One of the things tbat points to
the soundness of this is the Had;&
narrated by As-Si'ib.
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The Book Of Drinks
&A1+K
363
Chapter 49. Humiliation And

Painful Torment That Allih,
The Miehtv And Sublime. Has
prepared For The One Who
Drinks Intoxicants
5712. It was narrated from ~ 2 b i r
that a man from (the tribe of)
Jai&in, who are from Yemen,
came and asked the Messenger of
AU2h g about a drink that they
drank in his homeland that was
made of corn and called Al-Min
(beer). The Prophet @
.
said to
him: "Is it an intoxicant?" He said:
"Yes." The Messenger of Allah @
said: "Every intoxicant is unlawful.
M 2 h , the Mighty and Sublime, has
promised the one who drinks
intoxicants that He will give him to
drink from the mud of &bal .,,
They said: "0 Messenger f Allah,
what is the mud of Bibal?" He
said: "The sweat of the people of
Hell," or he said: "The juice of the
people of Hell." (Salzilz)
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Comments:
(For details, please see narration 5673.)
Chapter 50. Encouragement To

Avoid Doubtful Matters
A>
&a
1( 0 .
5713. It was narrated that AnNu'min bin B a N r said: "I heard

the Messenger of All2h g say:
'That which is lawful is clear and
that which is unlawful is clear, but
between them there are matters
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The Book Of Drinks

which a r e doubtful."' A n d
sometimes he said: "But between
them are matters that are not as
clear. I will describe the lilceness of
that for you. AUSh, the Mighty and
Sublime, has a sanctuary and the
sanctuary of All$% is that which He
has forbidden. Whoever grazes
around the sanctuary will soon
transgress into the sanctuary. And
whoever approaches a matter that
is unclear, he will soon wind up in
the sanctuary." And sometimes he
said: "He will soon transgress, and
indeed whoever mixes in doubt, he
will soon cross into it." (Sahih)
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Comments:
This narration has preceded. For details, see Had@ 4458.
5714. It was narrated that Abii AlHaw12 As-Sa'di said: "I said to AlHasan bin 'Ali, may All2h be
pleased with him: 'What did you
memorize from the Messenger of
A U a g? He said: I memorized
from him: 'Leave that which makes
you doubt for that which does not
make you doubt."' (Sahih)
"
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Chapter 51. It Is Disliked To

Sell Raisins To One Who Will
Use Them To Make Nab?&
T h d s , from his father, that he
5 ~ 72
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The Book Of Drinks
disliked to sell raisins to one who

would use them to make Nab?&.
(Sa/tili)
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365
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--
Chapter 52. It Is Disliked To

Sell Juice
5716. It was narrated that Mus'ab
- ( 0 7 +I)
( 0 7 &.dl) 4
1
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2.Y
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nv\,
bin Sa'd said: "Sa'd had many

grapevines and he had someone
,$
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3 41
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loolung after them for him. (The
;b13
rj$
: ji A
vines) bore many grapes, and that
&
,.>'',
L & I & d bK>
man wrote to him (saying): 'I am
.
afraid that the grapes will be
2~
d i q l J5 A 6 i
wasted; what do you think if I
5,
&
F;* ,,*i
57 W:jsqueeze them to make juice?' Sa'd
,. .
J
wrote to him (saying): 'When this
~ $ 6l~ dq
3 ; ,;!~
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letter of mine reaches you, leave
my land, for by All2h I cannot trust
3 p
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1g
you with anything ever again.' So
.&
he made him leave his land."
(Sahib)
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S^Xn said: "Sell it as juice to one
who will make Af-Tilri'
(thickened
. .
grape juice) with it, and not Banzr
(wine) with it." (Sa/ti!z)
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The Book Of Drinks
366
Chapter 53. What Kind Of

Thickened Grape Juice Is
Permissible To Drink And
What Kind Is Not Permitted
5718. It was narrated that Suwiad
bin Bafalah said: "Umar bin AlKJattib
wrote to some of his
workers saying: 'Give t o the
Muslims thickened grape juice
when two thirds of it have gone
')ap(
and one-third is left."'@
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Comments:
When the grape-juice dries up to such an extent, generally the possibility of
intoxication does not remain in it. Only sweetness remains. But if it also
contains intoxication, then it would be unlawful.
5719. It was narrated that 'h

~ $ 1 : j 6 2-Y"
, , p:j
P- - o v \ l
bin 'Abdullih said: "I saw the letter
I :,
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of mar bin ~ l - ~ a t t to
i b~ b t i 3
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caravan came to me from A&Bcim carrying a thick black paint
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like the pitch that is daubed on
camels. I asked them how long they
cooked it, and they told me that
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they cooked it until it was reduced
2 3
by two-third. So the bad two-third
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had gone, one-third to take away
evil and one-third to take away the
,: ,, ,
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bad smell. So let those who are
with you drink it." (Da'if)
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said: "Umar bin A l - S a ~ $ b ,may
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The Book Of Drinks
4 2 ~+@
1
367
Allih be pleased with him, wrote to

us (saying): 'Cook your drinks until
the share of the @a@~z is gone, for
he has two (shares) and you have
one.'" (pai@)
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5721. It was narrated that A&-
:j
Sha'bi said: "M, may Allih be

,,
2
.. JL -,
pleased with him, used to give the
people thickened grape juice into
which flies would fall and not be
able to get out again." (?a'@
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,
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Comments:
The purpose is that it used to be veiy thiclc. The thicker the more protected
from intoxication. Anything that contains intoxication is unlawful.
5722. It was narrated that Diwiid

said: "I asked Sa'eed: 'What is the
drink that 'Umar bin Al-Eattib,
may Allih be pleased wit11 him,
regarded as permissible?' He said:
'That which has been cooked until
two-third has gone and one-thiid is
left."' (Sahili)
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bin Al-Musayyab that Abii AdDardP used to drink that of which

two-third had gone and one-third
was left. (Sataih)
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..
368
+Lq

MOs$ Al-'Aaar? that he used to
drink thickened grape juice that of
which two-third had gone and onethird was left. ( M i h )

bin 'A@' said: "I heard Sa'eed bin
A-Musayyab say, when a Bedouin
asked him about a drink that had
been cooked and reduced by half:
'No, not until two-third has gone
and one-third is left."' (Sahih)
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bin Al-Musayyab said: "When A?T Z ' (thickened grape juice) has
been cooked and reduced to onethird, then there is nothing wrong
with it." (Sahih)
5727. AbG Raii' said: "I asked A Hasan about At-Tilir' (thickened
grape juice) that has been reduced
to half. He said: 'Do not drink it."'
.- . .
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5728. It was narrated that Bushair

bin Al-Muhijir said: "I asked AlHasan about juice that has been
cooked. He said: 'That which has
been cooked until two-third of it
ji
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The Book Of Drinlcs
&A1"K
369

bin Sirin said: "I heard Anas bin
MBlik say: 'The Sl~aitdn disputed
with NCih, peace be upon him,
concerning the grapevine. One
said: "This is for me," and the
other said: "This is for me." Then
they agreed that NCih would have
one-third and the ShaitBn would
have two-thirds."' (&an)
5730. It was narrated that 'Ahdul-
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- ovy.
MBlik bin Tufail Al-Jazari said:

:j i
"Umar bin 'Abdul-'Aziz wrote to
., J$ ; @ 2
us (saying): 'Do not drink At-Tila'
& 3 ~1.
y
,,
(thickened grape juice) until twos3
c~ -A
third of it are gone and one-third
remains, and every intoxicant is
. ;I> $2
unlawful."' (?a%$)
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41
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1
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3;
5731. It was narrated that Mamiil

said: ''Every intoxicant is unlawful."
(Sal~ifz)
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. o Y r o : c & ~ ~ l ~ p j [ ~ a > L ~ l
Chapter 54. What Kind Of

Juices Are Permissible To Drink
And What Kinds Are Not
>>a9
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~sij ~ 3;

m i b i t A&-ma'labi said: "I was
with Ihn 'Abb2s when a man came
to him and asked him about juice.
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The Book Of Drinks
370
,a;g&f+
He said: 'Drink that which is fresh.'

He said: 'I cooked a drink on the
fire and I am not sure about it.' He
said: 'Did you drink it before you
cooked it? He said: 'No.' He said:
'Fire does not make permissible
something that is forbidden."'
(Sahih Mawqiifi
3\ :%
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Comments:
When the grape-juice is fresh, it is free from intoxication. It, therefore, could
be drunk. But if it becomes old, then there is in it the possibility of
intoxication.
5733. 'At2 said: "I heard Ibn

'Abbb say: 'By All&, ~e does not
make anything permissible or
forbidden."' He said: "Then he
explained what he meant by 'it
does not make permissible' as
referring to what they said about
At-Tili' (thickened grape juice),
and he explained what he said
about 'it does not make forbidden'
as referring to performing W6146'
after eating something that has
been touched by fire." (&@h)
'.,
J+
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9
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(See Nos. 171-185.)
5734. It was Garrated that Sa'eed

bin Al-Musayyah said: "Drink juice
so long as it does not have any
foam." (Sahih)
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The Book Of Drinks
-.
"W
&&I
371
Comments:
Appearance of froth evidences change or alteration, and it is the sign of
intoxication.
5735. It was narrated that Hishiin

bin '&i& Al-Asadi said: "I aslted
Ibr2Xm about juice and he said:
'Drink it, unless it bubbles, so long
as it doesn't cliange."' (Hasan)
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Comments:
Po,
3 $1
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.
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+
<
.sp'
i"
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a ~ L / 1
This ruling is not specific to grape-juice only; for evely type of juice the same
ruling is applied.
5736. It was narrated from 'A@

that he said, concerning juice:
"Drink it unless it is bubbling."
(Hasan)
5737. It was narrated that A&Sha'bi said: "Drink it for t h e e days

&less it bubbles." (&Rib)
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91
,
Chapter 56. Kinds Of Nabf&

That Are Permissible To Drink
And The Kinds That Are Not
2%
9
fik :j,j& ~2: J J
'AbdullBh Ad-Dailami that his

father Fail-Gz said: "I came to the
Messenger of All& % and said: '0
Messenger of Allih, we have
grapevines and Alllh, the Mighty
and Sublime, has revealed that
@ a ~ w(wine) is forbidden, so what
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The Book Of Drinks

should we do?' He said: 'Make
raisins.' I said: 'What should we do
with the raisins?' He said: 'Soak
them in the morning and drink
them in the evening, and soak
them in the evening and drink
them in the morning.' I said: 'Can
we leave it until it gets stronger?'
He said: 'Do
put it in clay
vessels, rather put it in skins, for if
it stays there for a long time, it will
turn into vinegar."' (Sahih)
372
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5739. It was narrated from Ibn AlDailad that his father said: "We
said: '0 Messenger of All&' we
have grapevines; what should we
do with them?' He said: 'Make
raisins.' We said: 'What should we
do with the raisins?' He said: 'Soak
them in the morning and drink
them in the evening, and soak
them in the evening and drink
them in the morning.' I said: 'Can
we leave it until it gets stronger?'
He said: 'Do not put it in clay
vessels, rather put it in skins, for if
it stays there for a long time, it will
turn into vinegar."' (Sahih)

'Abbds said: "Nab?& would be
made for the Messenger of AUdh
and he would drink it in the
morning, and on the following
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The Book Of Drinks

morning. Then on the evening
before the third day, if there was
anything left in the vessel, they
would not drink it and it would be
throwll away." (Sa?ii?~.)
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Comments:
In the narration of the Mother of the Believers, Ai'shah $+, there is mention
of one day and one night. It is possible that during summertime when there
was the danger of the occurrence of intoxication, one day and one night was
thought enough, and during the wintertime, etc., he $gmight have been
drinking it until two or three days. Moreover, this Nabidlz was made in a
leather water bag (as is elucidated in the report of Ai'shah $+). There was,
therefore, no danger of intoxication, even if it was kept for long. At the most
it could tuln sour. Hence, both the narrations are correct. The objective is
protection against intoxication.

'Abbis t h a t raisins would b e
soaked for the Messenger of All511
@, and he would drink it that day,
the following day, and the day after
that. (Salzib)
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+
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Comments:
'(He) used to drink it' provided the danger of intoxication had not had
occurred. When there was danger of intoxication, it was poured out.

'Abbgs said: "Nab?& of raisins
would be made for the Messenger
of Allih @, at night, and he would
put it in a water slcin and drink it
during the next day, the day after,
and the day after that. At the end
of the third day, he would give it to
,byi
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The Book Of Drinks
374
$>$I
others to drink, or drink it himself,

and if anything was left the
following morning, he would pour
it away." (Sahih)

'Urnar that Nab?& of raisins would
bemadeforhiminawaterskinin
the morning, and he would drink it
that night, and it would be made
for him in the evening, and he
would drink it in the morning. He
would wash out the water skins and
not leave any pieces or anything in
them. Nlfi' said: "We used to drink
it like honey." (Sahih)
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Comments:
'Like honey' means it used to be pure sweet. It contained no sourness. It is
obvious that in one night or one day, there is absolutely no possibility of it
turning sour. Though, if there is no intoxication, absolute sourness does not
render Nabidh unlawful. After all, vinegar also happens to be sour. And
vinegar is lawful and permissible.
5744. It was narrated that Basslm

said: "I asked Abi3 Ja'far about
Nab?& and he said: " 'Ali bin
Husain, may Alllh be pleased with
him,would have Nab?& made for
him at night, and he would drink it
in the morning, and he would have
Nab?& made in the morning and
he would drink it at night."'
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5745. 'Abdulllh said: "Iheard
Sufyln being asked about Nab?&.
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The Boolc Of Drinks
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375
He said: 'Malte Nab?& at night

and drink it in the morning."'
(Sa?zi?z)

'Ut&min, who was not Al-Hindi,
that Umm Al-Fad1 sent word to
Anas bin MBlik, asking him about
Nabidh made in an earthenware
jar. He told her about his son AnNadr, who used to make Nab;& in
an earthenware jar in the morning
and drink it in the evening. (Da'@
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Comments:
(Please turn to Had?& 5655)
bin Al-Musayyib that he disliked
putting the dregs of Nabi& into
(new) Nab;& lest it become strong
because of the dregs. (Sa?zi?z)
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The details concerning this matter preceded above in the narration 5743.
bin Al-Musayyab said concerning
NaBidh: "The dregs are what
intoxicates." (Hasan)
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Comments:
Meaning intoxication is produced in it and its ruling becomes that of wine. It
becomes unlawful to drink it, because from the dimension of the Divine law,
the ruling for intoxicating drink and wine is one and the same.
The Book Of Drinks
376

bin Al-Musayyab said: "I(hamr is so
called because it is left until the
good parts are gone and the dregs
remain." And he disliked
everything that was made by using
dregs (by adding new materials to
the dregs). (Sahih)
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Chapter 57. Different Reports

From Briihim Concerning
Nab?&
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5750. It was narrated that Ibr$h?m

said: "They used to think that
whoever drank something and
became intoxicated from it, it was
not befitting for him to go back
and drink more of the same."
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Comments:
In other words, Ibrahim An-Nalhaii did not consider permissible any
intoxicating drink. Neither a little nor a lot. And he has transmitted this
course of action from the Snlnf or the predecessors. Salclf signifies the
Prophet's Companions and prominent followers.
5751. It was narrated that I b r i i b

said: "There is nothing wrong with
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Please see narrations 5718 through 5730.
['I Nab?& that is cooked.
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The Book Of Drinks
@kg
377
5752. It was narrated that AbB AlMislGn said: "I asked Ibrbhim: 'We
take the dregs of B a m r or Tild'
(thickened grape juice) and clean
them, then we soak it with raisins
for three days, then we strain it and
leave it until it matures, then we
drink it.' H e said: 'That is
Malvdlz ."' (Da 'if)
Shubrumah said: "May AllPh have
mercy on Ibrhhin~.Other scholars
had stsict views on Nab?& W 11e
was lenient." (Sa?zi?~)
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5754. Ibn Al-MubPrak said: "I
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Comments:
So to speak, Ibrahim An-Naldlaii is solitaly or alone in this matter. All the
Companions and the successors or the Tibi'in consider an intoxicating
beverage forbidden, while IbralGm An-Nakhaii has been reported to condone
it in small quantity. Opposition of the consensus of the Prophet's Companions
is not an ordinary matter.
5755. 'Ubaidulllh bin Sa'eed said:
"I heard AbB UsPtnah say: 'I never
saw any man more assiduous in
seeking knowledge than 'AbdullPh
bin Al-MubPrak, not in A&-S&inl,
Egypt, Yemen or the HijPz.'"
(Sa?zi?z)
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The Book Of Drinks
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378

Permissible Drinks
5391
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said: Urn Sulaim had a wooden
cup and she said: "I gave the
MessengerofAUL@allkindsof
things to drink in it: Water, honey,
milk and Nabi&." (Sahih)
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Comments:
1. It has been described previously that AUih's Messenger @ often paid visits
to the houses of Umm Sulaym and her sister Umm Harlm, on account of his
having relationship with them. In this way, they used to get opportunities of
serving and honoring the Messenger of All& &$.
2. It should be borne in mind that here Nabidh s i m e s fresh Nabidh.
bin 'Abdur-Ralph bin Abza that
his father said: "I asked Ubayy bin
Ka'b about Nab;&, and he said:
'Drink water, drink honey, drink
Sawiq (barley gruel) and drink milk
that you have been nourished with
since childhood.' I repeated the
question and he said: 'Is it wine
you want? Is it wine you want?"'
(Da'3
Comments:
The objective of Ubayy bin Ka'b was that the Nabidh comes of all sorts;
intoxicating as well as plain. If I tell you that you should drink Nabidh, then I
am afraid lest you end up drinking intoxicating Nabidh, because slight
intoxication is often not felt.
The Book Of Drinks
a>$l
-.- 4s
379

Mas'Gd said: "The people have
invented new drinks and I do not
lmow what they are. I have not
drunk anything for 20 years (or he
said: 40 years) except water and
Sawiq (barley gruel), and he did
not mention Nab?&." (Satzib)
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said: "Talhah said to
the people of Al-KGfah concerning
Nab;&: 'It is a test whereby a
young man may benefit but an old
man may be harmed.' If there was
a wedding among them, Talhah
and Zubaid would offer milk and
honey to drink. It was said to
Talhah: 'Why don't you offer
Nubig?' He said: 'I would not like
a Muslim to become intoxicated
because of me."' (Sa?tilz)
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5759. It was narrated that 'Abidah

said: "The people have invented
drinks and I do not lcnow what they
are. I have not drunk anything for
20 years except water, milk and
honey." (Salzi?~)
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Comments:
1. 'Is a trial or test': The purpose is that the people of Kfifah have a great
The Book Of Drinks
$A$\+E$
380
fixation on Nabidh. Everyone drinks it, the little ones, the young and the old
alike.
2. 'Become intoxicated': This is because NabMh could cause intoxication. One
might probably not come to realize about its being intoxicating prior to
drinking. One might realize after drinking that intoxication had already
occurred in it. In this way, one could end up drinking an intoxicating beverage
unknowingly.
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would not drink anything except

water and milk." (Sahih)
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This is the end of Kitib Al-Mzitaba

of An-Nasb'i. Praise be to Alldh, the
Lord of the worlds. May All21 send
blessings and peace upon our master
M u h a m m a d , t h e Seal of t h e
Prophets, and upon his good and
pure family. May AU6h be pleased
with all the Companions, and those
who follow them in truth until the
Day of Judgment.
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Glossary Of Islamic Terms
381
TRANSLITERATION
In transliterating Arabic words, the following system of symbols has been used :
1. Consonants
Arabic script
English symbol
English words having similar sounds
A'"
b
t
th
L-r
>
j
1>*4
kll
d
d_]l
L
L
t
J
3;
s
s11
d'
?**
LY
iP
d4 >b
l3*
bless
true
think
judge
--
dear
this
road
is
safe
show
382
GSL~?!
blrili &&
Arabic script
English sylnbol
English words having similar sounds
P
h
health
3
W
wealth
Ls
Y
youth
:'; This symbol represents a glottal stop (transliterated medially and finally and not
represented in transliteration when initial).
";'These sounds have no equivalent sounds in English.
Native spealrers of English usually identify them with familiar English sounds in the
lollowing manner :
:":':The Arabic sounds represented by the symbols (' / ' ) and the ones mentioned
in the previous note are to be learned by imitating the native speakers of Arabic, if
one wants to be exact in their pronunciation.
2. Vowels
There are only six vowels in Arabic; three of them are short and the other three
are long. They are symbolized in the following way:
a approximately as in 'bad'
i as in 'bid'
u as in 'pull'
ii as in 'father'
i as in 'bread'
ii as in 'pool'
383
+L?I
but

'Abd: (41)
Literally meaning 'a male slave'. Also used as a prefix in many
Muslim male names in conjunction with a Divine Attribute of Allah, meaning
servant or slave. Examples include Abdullah ('Abd-A112h-servant of AllFih),
Abdur-Rahm2n ('Abd Ar-RahmSin-servant of the Most Merciful), and Abdul-Kh2liq ('Abd Al-Kh2liq-servant of the Creator).
'kbid: (4MI) One who preoccupies himself with 'Ibgdah (worship) and
shows relatively less interest towards knowledge.
'Abir: (&I) A mixture of saffron with other perfumes.
Abtah or BatltcZ : (?+I
S\ +y I) (See Muhassab) Literally means earth of
small pebbles. These are found usually on the course where water flows at
times. Usually this word is used for the former valley between Safa and Marwah, and an open land between Makkah and Mina called Muhassab.
Abydr 'Ali: (& J ~ i The
)
name of a place where Shajarah Mosque is
situated, 7 krn-outside of Al-Madinah.
'kd: (JL) An ancient tribe or nation that lived after the Prophet Noah . It
was prosperous, but naughty and disobedient to AllBh, so Allfill destroyed it
with violent destructive westerly wind.
Ad-Dabiir : ( J 2 1)Westerly
~
wind.
AdcZlti : ( & b y I) Sacrifices.
Adam: (r~i)The first human being created by AUfih and the first Prophet
sent on earth to establish monotheism as the original religion for mankind.
A&tin: (jliyl)The call for the daily five obligatory prayers is called Adlzdrz.
The person who calls the Adlzd~zis called a Mu'adlzdlziiz. The Adlzdn consists
of specific phrases, recited aloud in Arabic prior to each of the five daily
worship times. These phrases are as follows: Alldlzu Alcbal; Alldlzu Alcbar; Alliilzu Alzbal; Alldhu Alzbar; Aslz-lzadu an Id ildlza illalldlz, Aslz-lzadu arz Id ildlza
illalldlz; Aslz-lzadu arziza Mulzanz~zadalz Rasiil-Ulldlz, Aslz-kadu arzlza Muhanznzadan Rasiil-Ulldlz; Hayya alas-Saldz, Hayydlas-Saldlz; Hayya alal-Faldlz,
Hayya alal-Faldlz; Alldlzu Alcbal; Alldlzu Akbal;. Ld ildlza illalldlz. Upon hearing
the Adhgn, Muslims discontinue all activity and assemble at a local mosque
for congregational prayers.
384
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' A d : (JILJl) Justice and equity. A fundamental value governing all social
behavior, and forming the basis of all social dealings and legal frameworl~in
Islam.
Afdal: ( ~ a s v l The
)
best.
'Adwii :(631cJI ) Contagion. An influence that spreads rapidly.
AJuibish: ( ~ L - b l l )The settlers in the Maldtan outskirts.
&Edith: (+JL~I) (sing. HacEith) Sayings and doings of the Prophet
Muhammad &.
' A d : (41)
Literally means Covenanta solemn agreement between two or
more persons or groups.
' A d Alastu :(cull J+=) (Covenant of Alast) Before creating human beings,
AU2h asked their souls: "Am I not (Alastu) your Lord?" And they all answered: "Yes! We testify!" At the Resurrection it will be determined whether
each individual remained faithful to his original testimony. In other words,
did his actions reflect his pre-creation acceptance of servanthood and Allah's
Lordship? Or did his actions demonstrate that he lived the life of a denier-one whose life was a denial of the Covenant of Alast? This Covenant is mentioned in Sfirat Ar-RaGd (13:20) and Sarat YB-Sin (3650). The Old
Testament tell's of the covenant the Jews made with Allah.
Ahkiim : ( f ~ \I) l (Orders) According to Islamic Law, there are five kinds of
orders: 1. Compulsory or obligatory (FViijib k;rlJ1), 2. Desirable or
recommended, ordered without obligation (Mustahabb d l ) , 3. Lawful,
legal, permissible, or allowed (Haliil J ~ I ) 4.
, undesirable but lawful or
legal, disliked but not forbidden (Maknlh 03ZS;ejl), 5. Unlawful, forbidden,
prohibited and punishable from the viewpoint of Islam. (Mz~hnrramor Hariim
$9
3' frJ').
Aliif: (sing. Hi@ (&?L-v I) Covenants and oaths.
Ahlul-Bayt: (41
+5) Literally means 'the people of the house', a polite
form of addressing the members af the family, including husband and wife.
The wards occur is the Noble Q u r ' a when angels came to give glad tidings
of a son to Prophet Ibrahim at an old age. See Sorat Hod (11:73). Generally
the term Ahl-Bay refers to the household of the Prophet &.
Ahlrcl-Hadtth: ( + d l 91) Refers to the group of scholars in Islam who
specialize in the study of Ah&Eth and its sciences, like ImBm Bukhari, ImFm
Muslim, Imam Tirmidhi, Imam Abu Daud, Imam Albgni and others.
Ahhtl-'Anid:
(>3d~
9 ' ) and
('AwBliyul-Madinah): $ d l
31y3Outskirts
385
&LyI
liUdll 'p&
of Al-Madinah up to a distance of four or more miles. South-eastern part of

Al-Madinah in the valleys of Malxur.
Alzlul-Kitiib: ( u W I +I) Literally meaning 'People of the Scripture'. This
term, found in'the Qur'Bn, describes adherents of divinely revealed religions
that preceded Islam. Most commonly, the term refers to Jews and Christians,
and confers upon these two groups a special status within Muslim society,
owing to the monotheistic basis of their religions.
>
Altlul-Kitrib was-Suilclzrzah :(d

Is
WI
7)
Literally means 'the People of the Book (the Noble Qur'an) and the Sunnah,
i.e., the sayings and deeds of the Prophet Muhammad .&;.
Ahludlz-Dlzimmalz : (LUI h i ) See Dhimmis.
AIzluLBaqar : ( 4 1 >i) Those keeping cows.
Ahlul-Jabr : ( 4 1 >I) See Jabriyyah.
Alzlul-Qadar : (+dl >i) See Qadariyyall.
Altlul-Quld : ( 6 9 I b y ) The town-dwellers.
AlzluC'Uqad : (A
I Jmi) The chiefs.
Ahlur-Riy : (6iJl p i ) Literally means 'the people of opinion'. It refers to
people higllly learned in Islam that are consulted on Islamic matters.
Ahlus-Suffalz : ( U l +I) People of the Platform. See Ashgbus-Suffah.
Alzmad: (&i)~hmad is another name of Muhammad &. See the Noble
Qur'an, Sarat As-Saff (61:6). See Muhammad for more details.
'Alayhis-Salkrn:(r U1 +)See (Peace be upon him).
Al-Alzziib : ( ~ l j = - Y
1) (The Confederates) Ahz2b means parties. This term is
used to describe the different tribes that united together to fight the Muslims
in the battle of the Ditch at Al-Madinah in 627 CE (5 AH).
Ayyfimut-Taslzriq: (A+ l hi) 11th, 12th and 13th of Dhul-Hijjah. On these
days the pilgrims throw pe bles on JamrM.
Ayyim :%
r(' I) A woman who already has a sexual experience, she may be a
widow or a divorced.
'Ajj:(+)
Raising the voice with Talbiyalz during Hajj and 'Unzrah.
AL'Ajmii': (F-I)
others.
Grazing livestock such as sheep, goats, cattle, camels and
Ajniid: ( 2 4 i ) 'Ajngd stands for five regions of Syria-Palestine,
Jordan,
386
Damascus, Hima and Qansarin. (Nawawi)

'Ajwah: (;&I)
Pressed soft dates, also a lcind of high quality dates.
AZ-kkhirah: (;j.ql) This term refers to Afterlife, Hereafter, and the Next
World and embraces the following ideas: That man is answerable to All2h
That the present order of existence will some day come to an end that when
that happens, Allah will bring another order into being in which He will resurrect all human beings, gather them together and examine their conduct,
and reward them with justice and mercy, That those who are reckoned good
will be sent to Paradise whereas the evil-doers will be consigned to Hell.
That the real measure of success or failure of a person is not the extent of
his prosperity in the present life, but his success in the Afterlife.
AkhyZf: (dl+!) Uterine brother or sister. Born of the same mother but by a
different father.
Al-Hamdu LillZh : (4U d l ) This is a part of the beginning Verse of the first
Sarah of the Noble Qur'w. The meaning of it is 'all praise is due to All*.
Other than being recited daily during prayers, a Muslim says this expression
after almost every activity of his daily life to thank Allah for His favors. A
Muslim is grateful to Allah for all His blessings, and it is a statement of
thanks, appreciation, and gratitude from the creature to his Creator.
'AynnLYaqin: (&I
sees with the eye.
>) Assured knowledge, assured sight, that which one
'Alayhis-SalZm:(eU1 +) Peace be upon him (pbuh).
(CJ
'klim : W I) (pl. 'Ulam2') A Muslim religious scholar who has attained a

considerable amount of Islamic knowledge.
AllZh: (dl) It is an Arabic word of rich and varied meaning, used as the
proper name for God. Derives from the word 'Ilah which means 'the One
deserving all worship'. Muslims view All2h as the Creator and Sustainer of
everything in the universe, He is the Merciful, the Beneficent, the Ma@cent, the Protector, the Provider, the Loving, the Wise, the Mighty, the Exalted, the Lord, the All-Knowing, the All-Hearing, the All-Seeing, the First,
the Last, and the Eternal. Who is Supreme and Incomparable, has no physical form, and has no associates who share in His Divinity. It is exactly the
same word as, in Hebrew, the Jews use for God (Eloh), the word which Jesus
Christ used in Aramaic when he prayed to God. Allah has an identical name
in Judaism, Christianity and Islam; All& is the same God worshipped by
Muslims, Christians and Jews. In the Qur'tin, AU2h is described as having at
least ninety-nine Divine Names, which describe His Perfect Attributes. Unlike other Divine Names, Alliih is the Name which is invested with the sum
387
&%+I
& ~ ( i l ' ( &&
of all the Divine Attributes. The name All211 has no plural and no feminine
form.
Alldltu Akbar : (A\ 4UI) This phrase, lulown as the Talzbil. (Magnification),
means 'All511 is the Most Great' and is said by Muslims at various times.
Most often it is pronounced during the daily calls for prayers, during prayers,
when they are happy, and wish to express their approval of what they hear,
when they slaughter an animal, and when they want to praise a speaker, they
also use it to express surprise thankfulness or fear, thereby reinforcing their
belief that all things come from Allsl11. Actually it is the most said expression
in the world.
Amah :(LY I) A female slave.
A'nzdl: ( J b y I ) The acts of worship.
'Antdliq: ( ~ U IA)tribe from the progeny of ImEq bin Laud11 bin 'Iram bin
Sslm bin Nii11, between the period of Prophet Htid and IbrBhim, having big
bodies, strong and of arrogant type.
Al-Antdnak: (4~5'1)The trust, moral responsibility or honesty, and all the
duties which All211 has ordained.
Amber: (9)
It has been called ambergris and then amber in later times,
named after the whale as it is a product that it regurgitates. It is not the
same as as the sap froin trees that hardens and is called 'amber'.
Amin : (>y I) Custodian or guardian. Someone who is loyal or faithful.
h i n :(>Tj
O AIliih, accept our invocation.
'kmiluz-~akdh: (i Ujl I &Is) The Zakiilz (obligatory charity) collector.

Amir : (y5' 1) Amir is used in Islam to mean leader or commander.
Amiml-Mu'minin :IJ.+
.J(
y\) It means commander of the believers. This
title was given to the caliphs after Prophet Muhammad @.
A~nlah: ($7)
There is a difference over its description. Some say it is a
black and white ram (male slleep),some say rams having more white color,
some say it is pure white, while some say white and red, and some say black
and red.
Antnza Ba'd: (+ L\) An expression used for separating an introductory from
the main topics in a speech; the introductory being usually concerned with
Al12h's praises and glorification. Literally it means 'whatever comes after' or
'then after'.
Anbij&niyyalz:
( ~ & yI)
A plain thick woolen sheet or garment with no
388
&L$l
&Lit\
markings on it.
AnsZr :(> 14jY I) (sing. Ansdn') Literally meaning helpers or supporters, Ansdr
were the Companions of the Prophet @ from the inhabitants of Al-Madimah,
who embraced Islam and s~~pported
it, and who received and entertained the
Muhajirin (sing. Muhajir) who were the Muslim emigrants from Mal&ah and
other places.
'Annzalz:(;&I)
A spear-headed stick.
'Aqnbalz: (
3
1
)
A place just outside of Makkah, in Mina where the first
Muslims from Yathrib (Al-Mad'inah) pledgcd allegiance to the Prophet @ in
the year 671 CE. A similar rnccting took place the next year when more
Muslims From Yathrib pledged their :~llegianccto the Prophet &.
'ilqd: ( - d l ) A contract.
'ilqd Snhilz:
(+I
JAI)
A legal contract.
'Aqihh: (;+JI) Literally nicans bclief. In Islamic terms, it means the

following six Articles of Faith: 1. Belief in Allc?h, the One God. 2. Belief in
Allc?h7sangels. 3. Belief in His revealed Books. 4. Belief in His Messengers.
5. Belief in the Day of Judgment. 6. Belief in Fate and the Divine Decree.
gqilah : (GLJl) The near male relatives on the father's side who are obliged
to pay the Diyah (blood money) on behalf of any of the clan's members who
lulls a person. (See also fAsabah and Ashdbul-Fz~nld.)
Al-'Aqiq: (&I)
A valley about seven kilometers west of Al-Madinah.
t'Aqiqah:
I ) IJL; , iL; (
is the sacrificing of one or two sheep on the occasion of
the birth of a child, as a token of gratitude to Allah.
"Aqrt7: Halqa: (+
&+) Is just an exclamatory expression, the literal
meaning of which is not meant always. It expresses disapproval.
'Arafah : (Lip)
The ninth day of the last Islamic month Dhul-Hijjah.
'Arafat: (aLp) 'Arafat is a pilgrimage site, a plain about 25 kilometers

southeast of Malkah Al-Mukaramah. Standing c~ 'Arafiit on the 9th of
Dhul-Hijjah and staying there from mid-day to sunset is the essence of the
Hajj (the Pilgrimage). It is on this plain that humanity will be raised on the
Day of Resurrection for questioning and Judgment.
Arbn'ini'yEt :(a&.,%
I) Collections of the forty Ahgdith.
Al-Arba'ah: (.LJ6(1) The four compilers of Ahddfth: Abu Dgwd, Nasa'i,

Tirmidhi, Ibn M2jah.
Ar&k:( A I , ~ I) A tree from which Siwak (tooth stick) is made.
389
+%?I bUi (+u&
'AriyyaIz: (441) (pl. 'ArSiyB) A contract of barter in dates. When the fruits
of a designated tree were given as a gift to another person, then the giver
was troubled by the recipient's coming again and again to his garden to gather the dates, so he was permitted to buy the fresh dates in return for dried
dates. (See Bay t l - 'Anjyalz)
Arkdn : (hlsJL I) (sing. Rulm) The elements or essential ingredients of an act,
without which the act is not legally valid.
ArkrZl~ul-Islam: (?%yl b ~ , ! ) A term referring to the Five Pillars of Islam that
demonstrate a Muslim's commitment to Allah in word and in deed. They are as
follows: 1.To testify that none has the right to be worshipped but Allah and that
Muhammad is the Messenger of Allah. 2. To offer the prayers. 3. To observe
fasts during the month of Ramad2n.4. To pay the Zalzit (obligatory charity). 5.
To perform Hajj (pilgrimage to Makkah).
The place where the final battle will be fought

between the forces of good and evil (probably so called in reference to the
battlefield of Megiddo). (Rev. 16:16)
Armageddon : (hg&>)
Arslz: ($Jvl) Compensation given in case of someone's injury caused by

another person.
'Arslz : ($41)
The Throne of AllBh the Exalted.
'habah: (+I)
father's side.
'habiyyalz : 1-()
All male relatives of a deceased person or a killer, from the

Tribal loyalty, nationalism.
' h b: (
4
1
A)
very coarse type of Yemenite cloth of cotton threads, some
of them are dyed by means of knots before spinning with others that are not.
h-15dbul-ArrLif: ( 3lpY 1 L-Ibi)These will be the people who are neither
righteous enough to enter Paradise nor wicked enough to be cast into Hell.
As-lzLihu1-FUIU~:
(+S+ll UL!)
These are the heirs who are the first
responsibility holders to
the Diyah or the blood money due towards a
person. (These are said to be: Husband, wife, father, mother,
grandfatherfather's
father,
grandmotherfather's
mother,
son's
daughte~granddaughter,daughter, real sister, uterine brother, uterine sister,
stepbrother. These are the near male relatives on the father's side lilte brother, nephew, father's brother etc. In the absence of them, the 'Asabah are the
inheritors, in their absence the legacy or inheritance goes to Dhul-Arl12m,
meaning the relatives through mother's side like maternal uncle, mother's sister and mother's father etc.
As-lzdbuslz-Slzajamlt: (;#I
+b!)
Those Companions of the Prophet $&
390
& L y l &U! il'l&
who took oath to defend the religion against Quraysh at Hudaibiyah.

As-hdbzcs-Szcffah : ( U l + h i ) Some Muslims who had migrated from
Maklcah, had no place to live and they were very poor people. The Prophet
of Islam built a large platform Suffah of briclcs and clay in the mosque for
these people to rest at night. He also built a canopy to protect them from
the heat of the sun during the day. The canopy was covered by date-palm
leaves and branches. As the place was called Suffah, therefore the people
who stayed there were called as As-habus-Suffah or Ahlus-Suffah. They were
about eighty men or more who used to stay and have religious teachings in
the Prophet's mosque in Al-Madhah. Whosoever belonged among them is
today recognized as an eminent personality of Islam. Suffah, a place that was
once the refuge of the poor and the shelterless, became the centre of learning and excellence. It was there the first University of Islam came into being.
As-hdbussunan : (&I
Islamic jurisprudence.
+ k t ) The compilers of the Prophetic Ahddith on
Al-rAshhzmrl-Hurum:
&5! 1) The sacred months. The months of DhulQa'dah, Dhul-Hijjah, Muharram and Rajab.
ALrAsharatzcl-Mubashsharah: (;++.dl;+I)
The ten Companions that were
given the glad tiddings of assurance of entering Paradise. They were Abu
Bakr, 'Umar, 'Uthman, 'Ali, 'Abdur-RahrnBn bin 'Awf, Abu 'Ubaidah bin
Jarrah, Talhah bin 'Ubaidullah, Zubair bin AwwBm, Sa'd bin Abu Waqqiis
and Sa'eed bin Zaid.
Ash-Sham : (f W I) The region comprising Syria, Palestine, Lebanon and
Jordan.
'hhfird': (plJ+W~) The 10th of the month of Muharram (the first month of
the Islamic calendar).
Al-Asmd'ul-Husnd: (&I
FL~!I)
The term Al-Asmd'z~l-Hz~sn6,literally
meaning the 'most excellent names' is used to express A l l a s most Beautiful
Names and His most Perfect Attributes. These are at least 99 in number.
Asmd'ur-Rijiil: ( J I.r>1 p&i)
The science of Biographies of Narrators.
' h r : &I)
It is the afternoon prayer, the third obligatory prayer of the
day. It can be offered between mid afternoon and a little before sunset. It is
also the name of Sfirah 103 of the Noble Qur'an.
As-Saldmu 'Alaykum: (S& f'rLJ1) This is an expression Muslims say
whenever they meet one another. It is a statement of greeting meaning
'peace be upon youY.The appropriate response is Wa IAlayIcl.~mz~s-Saldm,
meaning 'and peace be upon you also'. The extended forms of it are As-SalB-
391
+ L y l &Udl L)Y&
mu 'Alaykum wa Ral~rnatull21~
meaning 'peace be upon you and mercy of
A11211' and As-SalEnzu IAlaylunz wa Ral~nzatulliilziwa Bamlciitulzu meaning
'peace be upon you and mercy of All211 and His blessings.' The response will
also be changed accordingly.
Astaglzjiru~lliili: (dl +I)
This is an expression used by a Muslim when he
wants to ask AI12h's forgiveness. The meaning of it is 'I ask All2ll's forgivenessY.AMuslim says this phrase many times, when he is tallung to another person, when he abstains from doing wrong, or even when he wants to
prove that he is innocent of an incident. After every payer, a Muslim says
this statement three times.
Al-Aswiif: (dlYY I) Name of the area of Al-Madinah that All2h's Messenger
@$ made sacred. (An-Nilzi@alz) Bayhaqi said it to be the wall around AlMadinah. (Sulzarz Al-Kz1bl.E)
~ t l i i i:r (>t? I) Sayings of the SalzEbalz, the Companions of the Prophet @.
'Atil.alt: (:.&I) A sacrifice offered during the month of Rajab (in Jdlziliyyalz
and it was canceled after Islam). It was also called Rajabiyyah.
'AMd: (>&I) A young sheep that is old enough (of about one year) to fend
for itself and no longer needs its mother.
Ac~dliuBilhlzi mifurslz-Slzaytiinir-Rajim: (p7j

l d i k j l 3 4 4 iy 1) This is
an expression and a statement that Muslims have to recite before reading the
Qur'gn, before speaking, before doing any work, before a supplication, before doing ablution, before entering the washroom, and before doing many
other daily activities. The meaning of this phrase is 'I seek refuge in Allah
from the outcast Satarz'. Satan is the source of evil and Ile always tries to
misguide and mislead people, so Muslims recite this expression to keep them
safe from the whispering of Satan.
Awliyd': (+LJJYl) (pl. of Wali) Literally means friend. But in Islamic
terminology it refers to the close friends of All%h.
'Awl-alz:(;>dl) Nakedness. Parts of the body that are not to be exposed to
others. For men this is from the navel to the knee. For women it is all of her
body except the hands, feet and face.
Al- 'Awdli: ( 3 1
9I) Villages surrounding Al-Madinah.
'Awdliyul-Madinalz: (2+J 1
3l y ) See Alzlul- g r i d .
Al- 'Awiimir:(? I& I) Snakes living in houses.

Awiiq: (j19i) (sing. Oqiyyah also called Waqiyyah) 5 Aw2q = 22 Silver
Riyals o f yemen or 200 Silver Dirhams (i.e., 640 grams approx.; 12 Uqiyyah
392
&LYl
&Lit\
#&?
is equal to 40 tolas). [Uqiyyah is 40 dirhams, and 5 Awaq is 200 dirhams. It

may be less or more according to different countries. (Sindi)] [An ounce; for
silver 119.4 grams, for other substances 1271128 grams, modern use of ounce
28.349 grams.]
Awqiif: ( L ~ L J ~ I ) Property voluntarily transferred to a charity or trust to be
used for public benefits.
G L ~ ~See
) Wasq.
Awsiiq or Awsuq: (+Ji
Awwiibfn: (alsy~) This prayer's time is stated to be when the hooves of the
young ones of camels begin to be scorched with the extremity of the heat.
Obviously it is a little before the decline of the sun from its zenith.
Ayah: ( ~ V I (pl.
) Ayat) Ayah means a proof, evidence, verse, lesson, sign,
miracle, revelation, etc. The term is used to designate a Verse in the Qur'sTn.
There are over 6,600 Verses in the Qur'iin.
Ayyiim Bid: (A ?hi) The bright days or the moonlit days. The 13th, 14th
and 15th of every lunar month when the moon is at its full.
Ayyiimul-Jahiliyyah: (&Laljl fb\) A term designating a state of ignorance
and immorality. It is a combination of views, ideas, and practices that totally
defy and reject the guidance sent down by God through His Prophets. This
term is commonly used by M~~slims
to refer to the pre-Islamic era in Arabia.
Ayyilmul-Jiihiliyyah, or 'the days of Ignorance' in the books of history, indicate the period before the prophethood of Muhammad when immorality,
oppression, and evil were rampant.
Ayyamut-Tashriq: (&+I
hi) 1lth, 12th and 13th of Dhul-Hijjah. On these
days the pilgrims throw pe bles on JamarsTt.
kyatul-firsi: (&$I
&r
&r) Verse No. 255 in SDrat Al-Baqarah.
:( J Lil;y I) A type of incense.
'Azl: (JAl) Coitus Intemptus. Coitus in which the penis is withdrawn prior
to ejaculation.
Azliim : ( Y jy I) Literally means 'arrows'. Here it means arrows used to seek
good luc or a decision, practiced by the Arabs of pre-Islamic period of Ignorance.
Biibur-Rayyiin : (~63104) The name of one of the gates of Jannah

(Paradise) through which the people who often observe fasting will enter on
the Day of Judgment.
Biibus-SaOm: ( UI
Mosque in M d a h .
+b)
It is one of the famous gates of the Sacred
393
+LYI
&MI
Bada~zalz:(;i;+Jl) (pl. Budn) A camel driven to be offered as a sacrifice by

tlie pilgrims at the sanctuary of Makkah.
Bridliaq or Biidlziq: (jSUl) An alcoholic drink made from the juice of grapes
by slowly boiling it down until two-thirds of it has gone.
Bridiyah : (+UI) (pl. Bawsdi) A desert or semi-arid environment.
Badr: (>+)A place about 150 kilometer to tlie south of Al-Madinah, where
the first great battle in Islamic liistoly took place between the early Muslims
and the infidels of Quraysli in the second year of Hijrali (624 CE). The Muslim army consisted of 313 men and tlie Quraysli had a total of about 1,000
soldiers, archers and horsemen. Even though tlie Muslims were outnumbered, the final result was lo their favor. [See Siirat Al-Anfsl (8:5-19, 4248) and Sarat a - I m r a n (3:13).]
Bakimah: (*I)
(pl. BaliB'irii) signifies every qundruped animal (of which
the beasts of prey are cxcludcd). Bnliim:~ll thus rofcrs to goats, sheep and
COWS.
Al-Balrk~h:( . ; 1 ~ 1 lA) r~iilkirighhc-c;~mcl.\\.liosc milk used to be spared for

idols and otlicr fills~dcitics.
Bay':(eU) Litcr:~ll!~riic;~~i\
4;llc. I t i \ ;~Iso taken to mean exchanging a
co~nmodityfor. ;~notlic-rc~(r~iir~loclit>.
('o111111(11iI!
LISCCI ;IS 11 prefix in referring
to differorit I J ~ I C 01 \ ; I ~ c \ .
~ ' l - ' i i z 1:1.

1 ( ) r ~ c Ior.nl (11' it is t l i ~ ~suppose
t
a person asks
somconc t o Icnd hill1 ;I c,c.l.t;~irl ;Inlount ol' money, lie refuses the money in
cash, instc;~tltrl'l'cl-\ llilii ;111 ;~~-tieIc it Iiiglic~.price than his demand of the
I-cquirccl riio~ic!. i ~ l i c l I ; I ~ c I . 011 1111!\ the s ; ~ ~article
i i ~ from liim at a less price,
i.e., cqu;~l1 0 Iii\ r.ccl11irctlriionc!. In [ h i \ \\,ay. lie rnakcs him indebted for the
dif'fcrcncc.
C
Bny'~il-:~lriyy(~Ii:
(.-,---' .-)
(111. ' . l r . ~( : y N ) It is n kind of sale by which the
owner oi' a n .,.\r.i!.> i l l 1 ;'I ;~llo\\cclto sell tlic frcsli dates while they are still
over tlic lx~lnia11) nic;lri\ 01 c~\tirii;~tion.
I'i~rdried plucked dates because of
tlie init~~tion
ol' ;~g;~ili
;11ic1 ; I ~ ; I I I c*(rliiirig
~
01' liim whom tlie gift was given, so
they give liilii I'ro~iitlicil. stoc.h. .j\r.i!.!;~li is lawful for an amount of five Wasq
wliile oric Wascl is 01' sist! S5'. (Scc S;~liiliAl-Bultli2ri, Vo1.3, Ahsdith Nos.
389, 394 and 397).
Al-Bay'ul-Britt: (CJVI
Al-Bay'ul-Biitil: (JbUl & I )
e.g., wine, pigs).
Absolute sale.
Vain sale (that a Muslim sells unlawful things,
Bay'uLGlzarar : (>dl
&) Uncertainty, hazard, chance or risk, ambiguity and
394
&%~l
&!it1 &&
uncertainty in transactions. Technically, selling something which has not yet

been obtained, for example, selling eggs which have not yet been hatched, or
an event where assurance or non-assurance is subject to chance and thus not
lcnown to parties of a transaction. Can also mean uncertainty or a hazard
that is likely to lead to a dispute in a contract. Al-Gharar is also said to be
selling goods that appear sound but contain some hidden fault or concerning
which something is unclear.
c)
Bay'u Habalil-Habalah: (;iWi JZThe sale of a pregnant animal. There

were two forms of this trade, the example of the first form is that to buy an
offspring of an animal which itself is yet to be born by malting the payment
in advance. Second form is to sell an animal on condition to have the offspring of the sold animal. Both forms of this kind of transaction are prohibited.
BayCul-HasEt:(;Wl &) The sale of pebble. When the seller says to the
buyer, "I sell you the goods that the pebble falls on with a certain sum of
money." It is forbidden in Islam. It was observed in three ways: (i) the seller
throws pebbles onto the goods and gives the buyer whatever the pebbles land
on; (ii) the seller sells land then tells the purchaser that he will get the land
as far as a pebble thrown by the seller reaches; (iii) the seller tells the purchaser that he has the option to change his mind until he (the seller) throws
a pebble, at which point the transaction becomes binding.
c)
Bay 'ul-Istisnd': ( t b Y I
This is a lund of sale, where a commodity is
transacted before it comes Into existence. It means to order a manufacturer
to manufacture a specific commodity for the purchaser. If the manufacturer
undertakes to manufacture the goods for him with material from the manufacturer, the transaction of Istisna' comes into existence. But it is necessary
for the validity of Istisna' that the price is fixed with the consent of the parties and that necessary specification of the commodity (intended to be manufactured) is fully settled between them. This kind of sale, used as a mode of
financing, is also called Parallel Istisng'.
Bay 'ul-BQEr :
l c)
Optional sale.
Bay 'u1-Maliiqih: (@Lll c) A kind of sale practiced in the pre-Islamic

period of Ignorance. One would pay the price of a she-camel that was not
yet born.
Bay 'ul-Muciiwamah: ( LL ~d I
ahead.
c)Selling the produce of a tree for many years
Bay'ul-Muhdqalah : ( Z U I ) It is the estimate of wheat in the harvest

(corn ears) and selling them g r the same amount in weight.
395
&LYI
&kt\
7.
Baycul-Muklzribaralz:G A U l ) To lend the land or rent against a part of

the produce lilte half or one t lird. It is forbidden because inay be there no
produce.
c)
Bay'ul-Muklzridaralz: ( ; + U l
The sale of grain or vegetables before it is
ripe and that they are free from diseases and blights, and their benefit is evident.
c)
Bay'ul-Mu~nzasalz: ( L W I
A sale in which thedeal is completed if the
buyer touches the item, without seeing or checking it properly. It is usually
done in the night and two men trade garments with each other by feeling or
touching the garments by hands.
Bay'ul-Mundbadlzalz: (;jlLd\ F)A sale in whicll the deal is completed when
the seller throws a thing to the buyer, giving him no opportunity to see,
touc11 or clleclt it. Usually two men trade garments with each other by throwing garments to another.
Bay 'ul-Muqdyadalz : (+ W I )
Sale of things for things corresponding
nearly with barter, but the 'thing' is here opposed to 'obligations', so it is
properly an exchange of specific for specific things.
Bay'ul-MuzEbarzak : (+I&\
&) The sale of fresh dates for dried dates by
measure, and the sale of fresh grapes for dried grapes by measure. In both
cases the dried fruits are measured while the fresh ones are only estimated as
they are still on the trees. This term is mostly used for fruits.
Bay 'ul-Muzayadah: (i+ I& I &) Public sale.
Bay'un-Najslz: (41
F) A trick (of offering a very high price) for
something without the intention of buying it but just to allure and cheat
somebody else who really wants to buy it although it is not worth such a high
price.
Bay 'urz-NGjiz: (> LJl
e)Final sale.
Bay'us-Salaf: ( d l
to be delivered later.
F)A sale in which the price is paid at once for goods
Bay 'us-Salam (Bay'us-Salaf): ( d l @ 4i +I

@) It is also called Bay'usSalaf. This term refers to the advance payment for goods which are delivered
later. Normally, no sale can be effected unless the goods are in existence at
the time of the bargain. But this type of sale is the exception to the general
rule provided the goods are defined and the date of delivery is fixed. The
objects of this type of sale are mainly tangible but exclude gold or silver as
these are regarded as having monetary value. Barring these, Bay'us-Salam
covers almost all things which are capable of being definitely described as to
+LYI
&kti&
,
396
quantity, quality and workmanship. One of the conditions of this type of contract is advance payment; the parties cannot reserve their option of rescinding it but the option of revolring it on account of a defect in the subject
matter is allowed. It is also applied to a mode of financing adopted by Islamic banlcs. It is usually applied in the agricultural sector, where the bank advances money for various inputs to receive a share in the crop, which the
bank sells in the market.
Baycus-Surf: ( d d l G) An exchange of obligations for obligations. The
usual objects of this contract are dirhams and dinars, which being obligations;
the definition is generally correct.
Bay'ut-Tagi'ah :(&JcJl,-) Simulated sale, protective sale.
Bay it-Tawliyah :(q91J1
,-) Released at cost price.
,-
BayWh-7%unyd or Bayil-Istithna': (MI .,- P L YI

J i ) Selling a thing
leaving a part of it. For example, selling h s fruits but except a part of it.
BayBl-'Urbun: (d3Al G) Earnest sale. The buyer pays some of the cost to
the seller. If the buyer takes the goods, the paid money will be part of the
price, but if the buyer rejected the goods, the paid money will be of the seller.
Bay Bl-Wadi'ah : (L+J
I G) Resale at a loss.
Bay'ah :(+I) A pledge or an oath of allegiance given by the citizens etc., to

their 1rnft.m (Muslim ruler or leader) to be obedient to him according to the
Islamic religion.
Baydfi': (+ILJI)
A place to the south of Al-Madinah on the way to Makkah.
Baytul-Mfil : (Jkll cj) An Islamic treasury intended for the benefit of the
Muslims and the Islamic state and not for the leaders or the wealthy.
Al-Baytul-MacmBr: (_)+I 4 1 ) AlIiWs House over the seventh heaven.
Baytul-Maqdis: (dd+)
l It is popularly referred to as Baytul-Muqaddas.
Also known as Aqs9 Mosque, the famous mosque in Al-Quds (Jerusalem). It
was the first Qiblah (prayer direction) of Islam. Then All& ordered Muslims
to face the first House of AUSth, the Ka'bah, at Makkah (Saudi Arabia). Baytul-Maqdis is the third most sacred place in the Islamic world, the first being
the Sacred Mosque (Masjidul-Harb) in Makkah, and the second being the
Masjid Nabad (the Mosque of the Prophet &). It is from the surroundings
of Baytul Maqdis that Prophet Muhammad @, ascended to heaven.
Baytul-Midriis: (d~J-kllc;J) A place in Al-Madmah (and it was a Jewish
centre).
397
+%yl
&U\&A
Bay 'atur-Ridwdn: (3 1931 +) (Pledge of Contentment) The oath and

pledge taken by the Companions at Hudaibiyah in the year 6 H to fight Quraysh in case they harmed 'Uthman who had gone to negotiate with them and
reported to have been taken captive.
Bakkalz: (&) Another name for Makltah. (See the Noble Qur'an, Al-Imran
3:96)
Bakm :(rY L) Means an ox.
Bakt: (LWI) A place in Al-Madinah between the mosque and the
marketplace.
The date once it begins to ripen.
Barn : (*I)
Briligh :(2Ui) The one who has reached the age of maturity and is an adult.
Bani Labiin : ( 3 4 &) A two-year-old male camel.
Ba,ni Makhdd : (2LL. &) One-year-old male camel.
Banii Asfar: (+yI
9) The Byzantines (the Romans).
Banii Israel: (&Iyl 9) Literally means the Children of Israel. It refers to

the progeny of Prophet Ya'qub .
I) Also called Baqi' Al-Gharqad or Jannatul-Baqi'. The
Al-Baqi': (
cemetery o tlle people of Al-Madinah; many of the family members and
Companions of the Prophet @ are buried in it.
f+
-'+
Barakah : (XJI) Literally means blessing or Divine grace.

Barid :(+J
I) See Burud.
BdrakalZiilt: (d!AJL) This is an expression meaning 'may the blessings of
Allah (be upon you)'.When a Muslim wants to thank another person, he uses
different statements to express his thanks, appreciation, and gratitude. One
of them is to say Bgrakallah.
Barrah : (;>I) Pious.
Banakh : (6jJI) Literally means partition or barrier. In Islamic terminology,
it usually means the life in the grave, because the life in the grave is the
interspace between the life on earth and the life in the Hereafter. Life in the
Barzakh is real, but very different from the life we know. Its exact nature is
known only to Allah. It is during our life in the Barzakh that we will be
asked about AllBl1, our faith and the Prophet @. We will also be shown the
Jannah (Paradise) and the Jahannum (Hell) there and which of these two
places we will occupy after we are judged.
398
&L$l
&La] &&
Basmalah : (iJ+.J 1) The-recitation of Bismilldh (Bismilldhir-Rahmiinir-Rahim.

In the Name of Allah, the Most Gracious, the Most Merciful). It is said before any act or activity of importance, such as reciting the Qur'an, traveling,
eating a meal, rising from sleep, etc.
...
Bathd':
(9
L&l 1) See 'Abtah.
Biitil : ($UI) Falsehood, null and void.

Batshah :(L&J 1) Grasp.
Bawddi : (&J
141)
See Biidiyah.
Bidcah: (;ic+Jl) Any heresy or innovated practice introduced in the religion

of AllSh which have no basis in the Qur'an or Sumah and to regard these
new things as acts of Ibadah. The Prophet @ said that every Bid'ah is a
deviation from the true path and every deviation leads to Hell-fire.
Bikr :
I) A virgin.
Bint Labt2n : ( d d
Bint Makhdd:
jTwo
)
year old she-camel.
(dI& cj)One year old she-camel.
Bisdt : (LU I ) Anything that can be spread on the ground, be a mat, a carpet
or a piece of cloth.
G-
Bismilliihir-Rahmdnir-Rahim: ( 31 ;p23 I dl y) In the Name of Allah,

the Most Gracious, the Most erciful. This is the first Verse of Swat AlFatihah (Chapter 1) of the Noble Qur'Bn. While reciting the Qur'h, it is to
be read immediately after one reads the phrase: A'mdhu Billdhi minash-Shaytdnir-Rajim (I seek refuge in Allah from the outcast Satan). It is also recited
before doing any daily activity.
Bi'thah: (+I)
The beginning of the Prophet's mission, his call to
prophethood in 610 CE.
Bit': (,@I) Mead. Intoxicating drink made from fermented honey or
honeycombs, barlee sprouts and water.
Black Muslims: A term designating African-Americans who adhere to the
teachings of the organization known as the Nation of Islam. So-called 'Black
Muslims' are not to be confused with Muslims (followers of universal Islam)
of African-American or African origin. Likewise, the Nation of Islam, a nationalistic organization, is not to be confused with the mainstream, universal
world religion Islam.
Bucdth: (A&) A place about two miles from Al-MaCmah where a battle
took place between the Ansslr tribes of Aus and Khazraj before Islam.
399
&L?I
&u\@
#.,
Budn: (341) (sing. Badalzalz) Camels to be offered as sacrifice by the

pilgrims at the sanctuary of Maldtah.
Bu11,tEn:(dl-+!\)
Buliiglz :
A false accusation, calumny, slander.
(kgI) Puberty
Burdq: ( 3 1 ~A)white animal having wings, bigger than a donkey and smaller
than a horse, it carried the Prophet Muhammad & from Malckah to
Jerusalem and from there to heavens during his miraculous Night Journey
and Ascension (IsrBJ and MiirBj) in 619 CE.
Burd or Burdalz : (bd1
34I) A Yemeni cloth. A blaclt squared narrow
dress. Also a sheet with a woven border.
Burnus :(>dl)
(pl. BarBnis) A type of hooded cloak called burnous.
Burquc: (221)
A covering dress worn by women.
Burud: (pl. Barid) The distance equal to sixteen Farsakfis.
Bmr:
color.
(41)
Partially ripe
Busld : (6fl)
dates that have begun to talte on a red or yellow
is a city in Harran in the south of Damascus in Syria.
Butltdrz : (3 LL)A valley in Al-Madinah.

CE: Christian Era or Common Era. It is used instead of AD in Islamic text
referring to the dates before the Hijrah (migration) of the Prophet Muhammad @$ from Maldtah to Al-Madinah.
Dabb: (
41(Mastigure)
)
A lizard that grows to be a foot or longer. They
are not the same as the gecko for which there are orders, or encourangement
to kill.
Dabcu:(&I)
Hyena (Charld~or Lakkar Bhaggah).
AdDabiir : C3,CI I) Westerly wind.

Daff: (&dl) Tambourine used in Arabia.
DagltEbis :(&LA\) (sing. Dagl~abLis)Snalte cucumbers.
Dahrz : (*dl)
Any thick oil applied to hair.
DEf : (LsE~JJI)
(pl. DuLSlt)Muslim missionary involved in Da'wah (preaching).
Dayydn: (d@JI) A11Bh; the One Who judges people from their deeds after
calling them to account.
Dajdl: (JL d l ) (Al-Masih Ad-DajjB1 JGJJI &I)
Antichrist, False Christ
400
+%$I
or Pseudo Messiah, also known as the one-eyed Dajjd. He will be from

among the Jews and will appear before Qiyiimat (Resurrection). He will
cause a lot of corruption in the world and will eventually be killed by Prophet 'Eisa (Jesus) .
Dumrn: (?dl) An expiation for a missed or wrongly practiced obligatory
religious act, usually in the form of sacrificing an animal (term specially used
regarding expiation of missed or wrongly performed acts of Hajj and 'Umrah).
DEniq :($I>) A coin equal to one-sixth of a dirham.
I,
DEmL 'Ahd: (4I>)Country linked in a peace treaty.

DEiul-BawEr :(,
141,
I>)The abode of perdition.
DEiul-Fund' : (E U1, I>) The abode which passes away (earth).

DEnd-Ghzcriir :(J3iJ~JI~)
The abode of delusion.
DErul-Harb: (+&I ,I>)It means Domain of War, and refers to the territory
under the control of disbelievers, which is on terms of active or potential
conflict with the Domain of Islam, and presumably hostile to the Muslims
living in its domain.
DErul-lsliim : (?MUIYI >\A) It means Domain of Islam, and refers to the
territory under the control of the believers.
DEncl-Khiliifah :(GW I_, I A) The seat of Imam or Khafifah.
DEiul-Kit@: (frUl >I>) It means Domain of Disbelief, and refers to the
territory under the control of the disbelievers.
D6iuLQarEr : (+
I,
13) The blessed abode (paradise).
DEiuLQadE' : W
(G
DEiuLQarEr : (,I$
I, Justice House (court).

13)
The abode that abides.
\,\A)
Dtirus-SalEm : (?%.J
I
12)
The abode of peace.
Ddrush-ShuhadE': ( ~ l ~ + A l ~The
l > )Home of Martyrs.
Da'wah: (gFdl) The act of inviting others to Islam. Propagation of Islam
through word and action, calling the people to follow the commandments of
All21 and His Messenger Muhammad @$.
Ddwzld: ( ~ ~ 1 Prophet
2)
David , a Prophet of Allgh mentioned in the Qur'gn
and the Old Testament.
Dayn :( $ J l ) Loan or debt.
401
+%)'I
&Id1 &&$A
Deen: ($dl)
The meaning of the word Deen is obedience. A term
commonly used to mean 'religion', but actually referring to the totality of
Muslim beliefs and practices. Thus, 'Islam is a Deen' means Islam is the
complete way of life.
Dlzabh: (cjil) Slaughtering small animals by cutting their jugular vein only
at the root of the neck, in comparison Nalzr is slaughtering the camels by
poking the jugular vein with a spear or sharp item.
Dhaiz-Nis'ah: (k.Al lj) The one with the rope. (See Ahddith 2690 and 2691,
Surzan Ibiz Mdjalz)
Dlziit 'Irq : (yq a\;) Mqdt for the pilgrims coming from Iraq.
Dlziitun-Nitiiqayn: (>UIa l j ) It literally means a woman with two belts,
and refers to Asma', the daughter of Abu Bakr (She was named so by the
Prophet B.
DhriturRiqric: ( c L j l o l j ) It is name of a Ghamah and it may be translated
as 'the one having stripes'. Muslims were suffering from an extreme poverty,
they were bare-footed without shoes, when their feet blistered, they wrapped
them with rags and tattered clothes. Thus this battle came to be known as
DhaturRiqa'.
Dlziklz : (&JI) An animal-male hyena.
Dlzikr: (>dl) The Mention or Remembrance of Allah through verbal or
mental repetition of His Divine Attributes or various religious formulas such
as Subhdlz-Alldlz (Glorified is Allah), Al-Hanzdu Lilldh (praise is due to Allah), Allahu Akbar (Allah is the Most Great), or the recitation of special invocations.
Dhimmi or Alzludlz-Dlzimnzah : (LUI >f 3 i &dl) A non-Muslim living under
the protection of an Islamic government, and has been guaranteed protection of
his rights . life, property and practice of their religion, etc. He is exempt from
duties of Islam like military and Zakalz but must instead pay a tax called Jizyah.
Historically, Jews and Christians traditionally received this status due to their
belief in One God, but others such as Zoroastrians, Buddhists and Hindus were
also included. Dlzirnnzis (protected) had full rights to practice their faith and implement their own religious laws within their communities.
Dhul-'Arlziim or Dhur-Ralzin: ( j l 3 j 3 i yL-Jy~

Jj)Kindred of blood from
mother's side, like mother's ather (grandfather), sister's son, son of the
daughter (grandson), maternal uncle, etc.
Dhul-Farii'id: (+lfJ13j)
Those persons whose share of inheritance is
described in the Qur'Bn are called Dhul-Fara'id, and the rest are 'Asabalz
402
&%yr
&@I
&
@
.,
Dhrcl-Hijah: (+dl9>)
The twelfth month of the Islamic calendar. The
month in which the great pilgrimage to Makkah takes place.
3J) The Miqat of the people of Al-Madinah now
Dhul-Hulayfah : (+I
called Abyar 'Ali.
Dhul-Khalasah : ( W I 3 ~ )Al-Ka'bah Al-Yamsniyah, a house in Yemen

where idols used to be worshipped. It belonged to the tribes of Khath'am
and Bujaylah.
Dhul-Qa'dah : (
i d l 3,)
The eleventh month of the Islamic calendar.
Dhul-Qarnayn: ($91j)A great ruler in the past who ruled all over the
world and was a true believer. His story is mentioned in the Qur'iln (18:83).
Dhul-Qurbd : (&$I
9j)
Relatives, kinsfolk.
DhG Mahram : (fJio ,j) A male, whom a woman can never marry because of
close relationship (e.g., a brother, a father, a son, a brother's son, a sister's
son, an uncle from either side etc.). See Mnhmm.
Dhun-Nz2n: ( 5 4 1 9j) Jonah, Jonas. It is the nickname given to Prophet
Yunus because of his story with the whale that swallowed him, and then
threw him ashore.
Dhrm-Nzlrayn: (aJ$l j)It means 'Possessor of the Two Lights7.It is used
to refer to 'Uthrnh bin 'Affh (because he married two of the Prophet's
daughters.
Dhi TuwE: (&& &i) A well-lmown well in Maldcah. In the lifetime of the
Prophet @, ~ a k l c hwas a small city and this well was outside its precincts.
Now-a-days Makkah is a larger city and the well is within its boundaries.
Dibdj :
I) Pure silk cloth, silk brocade.
Dindr: (Jl+lI) Gold coinage; in the days of the Prophet

having the weight of 4.4 grams of gold.
g ,one
dinsr was
Dhird': (eJjJl) Cubit . any of various ancient units of length based on the
length of the forearm from the elbow to the tip of the middle finger and
usually equal to about 18 inches (45.7 centimeters).
Dirdyah : (+lJdl) Cognizance, observation, note, remark.
Dirham: (fJdl) A silver coin weighing 50 grains of barley with cut ends.
Name of a unit of currency, usually a silver coin used in the past in several
Muslim countries and still used in some of them, such as Morocco and Uni-
403
+L~
ljlriti
I
ted Arab Emirates.

Diyalz: (+dl) Blood money (for wounds, killing etc.), colnpensation paid by
the lriller to the relatives of the victim (in unintentional cases).
DUG': ( F b ~ lSupplication,
)
prayer, request, plea; invoicing Allah for
whatever one desires. It is distinct from Saldt (formal worship or prayer).
Personal Dm'ds can be made in any language, whereas Salat (prayer) is performed in Arabic. Muslims make DuLBsfor many reasons and at various
times, such as after Salat, before eating a meal, before retiring to sleep, or to
commemorate an auspicious occasion such as the birth of a child.
Dubbd': (P~JJI)
Gourd, squash and pumpkin. Also a name of a pot made
from gourd in which Nabidlz used to be prepared, and used to hold alcoholic
drinks. Also called Qara' or Tounmba.
Dulzd : (&I)
Forenoon (prayer). Its time begins a little after the beginning
of IshrBq, i.e., sunrise, meaning when the sun gains considerable height and
lasts until before noon.
Dunyd : (&dl)This world or life, as opposed to the Hereafer that is the next
life.
'Eid: (GI)
An Arabic word to mean a festivity, a celebration, and a feast.
Muslims celebrate two major religious celebrations known as 'Eidul-Fitr
(which talces place after Ramadan), and 'Eidul-Adlad (which occurs at the
time of the Hajj). A traditional greeting used by Muslims around the time of
'Eid is 'Eid Mubdrak, meaning 'May your celebration be blessed'. A special
congregational 'Eid prayer, giving charity to the needy persons, visiting the
family members and friends, wearing new clothing, specially-prepared foods
and sweets, and gifts for children characterize these events.
'Eidul-Adhd: I(!A+) Literally means 'the Feast of the Sacrifice'. A
four-day celebration from tenth to the thirteenth day of Dhul-Hijjall that
completes the rites of pilgrimage. The tenth is the day of Nalar (sacrifice) and
eleventh to thirteenth are the days of Tashriq.This event commemorates Prophet Ibrahim's obedience to Allah by being prepared to sacrifice his only son
Isma'il (Ishmael).
'Eidul-Fi&: (&dl +) Literally means 'the Feast of breaking the Fast'. A
three-day celebration after fasting the month of Ramadan as a matter of
thanks and gratitude to Almighty Allah. It takes place on the first of Shawwal, the tenth month of the Islamic calendar.
'Eisd 01- 'Isd: (&)
Jesus, an eminent Prophet in Islam. Muslims believe
that Maryam (Mary), the mother of Jesus, was a cl~asteand pious woman,
and that God miraculously created Jesus in her womb. After his birth, he
404
&,oh?\
&Id\p~&
began his mission as a sign to humankind and a Prophet of God, calling people to righteousness and worship of God alone. Muslims do not believe Jesus
was crucified, but rather that God spared him such a fate and ascended him
to Heaven.
Fadak: ( 3 ~(also
) Fidak) A town near Al-Madinah.
FEhish : (&-lkll) One who talks evil.
Fajr: (41)
The dawn or early morning before sunrise, and denotes the
prime time for prayer, also the name of the first obligatory Sal2t (prayer) of
the day to be offered at any time between the first light of dawn and just
before sunrise. Siirah 89 of the Noble Qur72nhas also this name.
Faqih : (+I)
(pl. F~~qahii
') An Islamic scholar who is an expert on Islamic
jurisprudence (Fiqh), and can give an authoritative legal opinion or judgment.
Faqir :+
,I(
1) (pl. F~~qarii')
A poor person.
FaraC:(r$Jl) In Jiihiljyah, the firstborn of a she-camel or sheep was

sacrificed for their deities, or when anyone became the owner of 100 camels'
flock, or a meal given on the occasion of the birth of camels.
FarE'id :(fit)\)
See Faddah.
Faraq: (341)A bowl measuring about 16 Ratls or ounces, i.e., about 10

liters or 3 Sii'.
Fard: (341)
Obligatory. In Islam it refers to those acts and things which
are compulsory on a Muslim. Abandoning or abstaiuing from a Fard act is a
major sin. To reject a Fard act amounts to Kz~j?(disbelief). It is aIso used in
reference to the obligatory part of Salat (prayers). Also obligatory share of
inheritance.
Fard 'Ayn: (?
individually.
2 4 ) An action which is obligatory on every Muslim
Fard Kifayah : (4L.S 2 4 ) Collective duty (a duty on the whole community).

However, if the duty has been fulfilled by a part of that community then the
rest are not obliged to fulfill it, but if no one carries it out all incur a collective guilt.
Faridah : (&-A 1) (pl. Farii'id) An enjoined duty.
F a M j : (c3+ll) A Qab2 opened at the back.
Farsakh: ( p p l l ) (Parasang Persian unit of distance) A distance of three
miles (approx.) or five and a half kilometers or (12000) twelve thousand
405
bI.45 LIY&
yards.
1:iirrrq: ( j g j U l ) It means 'One who distinguishes the truth from falsehood.'
This nilme was given to 'Umar bin Ifiattab.
Iksl: (_GI\)
Separation. After each Stirah separation occurs through
IItr.a~l(rl~r11,
the recitation of Bisnzillilzir-Ralznzdnir-Rahhz.
1:risiq : ( +W I ) Transgressor, evildoer, disobedient. A person of corrupt
nlol.;~lclinl.actcr who engages in various sins. The one who commits Fisq.
lhrrrr : (; L\I ) A female slave or a young lady.
..ll-i:firihoh : (LiWI) Arabic word meaning 'the Opening', the first Sarah
(chal~tcr)of the Noble Qur'gn.
Fnr~r'ii: ( jz+Jl) (pl. FatcTwd) A legal verdict given on a religious basis. The
S O L I ~ C C011
~ wllich a Fahva is based are the Noble Qur'gn, and the Sunnah of
thc Prophcl s.
Fanliihish: (b+lpJl) All those acts whose abominable character is selfevident. 111 the Qur'2n all extra-marital sexual relationships, sodomy, nudity,
false accusation of unchastity, are specifically reckoned as shameful deeds.
Fay':
(C>
1 ) War booty gained without fighting.
Fidyah : (+&!I) Colnpensation for a missed or wrongly practiced obligatory

religious act, it is usually in the form of money, foodstuff, sacrifice of an animal or freeing of a slave (term specially used regarding the missed fasts of
Ramadan or ransom for freeing slaves).
Fiqlz: ( d l ) Islamic jurisprudence. The meaning of the word Fiqk is
understanding, comprehension, lmowledge and jurisprudence. A jurist is
called a Faqilz who is an expert in matters of Islamic legal matters, he has to
pass verdicts within the rules of the Islamic Law namely Slzalz^'alz.
Firdaws : (d3~pll) The middle and the highest part of Paradise.
Fi Sabililliih : (dl &.-4) In the way of AllBh. A frequently used expression
in the Qur'Bn which emphasizes that good acts should be done exclusively to
please AllBl1. Generally the expression has been used in the Qur'fin in connection with striving or spending for charitable purposes.
Fisq: (*I)
Transgression, immorality, evildoing, and disobedience to the
Comlnands of All211.
Fitrzah : (kill) It means civil strife, war and riots. It also refers, firstly, to
persecution, to a situation in which the believers are harassed and intimidated because of their religious convictions. Secondly, it refers to the
406
& L y l bU! 3u&
state of affairs wherein the object of obedience is other than the One True
God.
Fitrah: (:@I)
Natural disposition, nature. An Arabic term designating the
innate, original spiritual orientation of every human being toward the Creator Allfih. Muslims believe that All& endowed everything in creation with a
tendency toward goodness, piety and God-consciousness, and that one's environment, upbringing and circumstances serve to enhance or obscure this
tendency. It is also the charity due on every Muslim on the occasion of 'Eidul-Fitr, on the night after Ramadfin.
Fuqahd': (~Lgdl)See Faqih.
Furqfin: (dL41) The criterion that enables one to distinguish between truth
and falsehood. This term is attributed to Qur72n.
Ghdbah: (+I;Il)
Madhah.
Literally means 'forest'. A well-hown place near Al-
GhadEJ:(EIJAI) Meal talren in the beginning of the day. Brealdast or lunch.

Ghadir :&A\)The name of a place near Makkah.
Ghadir Khum: ( l j
(Lalre of Khum) A place between Maldcah and AlMadynah where the Prophet $$$ stopped to offer the congregational prayer
and prayed about 'Ali: "AllBh, take as friends those who take him as a
friend, and take as enemies those who take him as an enemy."
Ghayb: (
41)
Literally means 'the Unseen'. In Islam it refers to all those
things that are unseen by man and at the same time believing in them is essential. Examples of the Unseen are: Hell, Paradise, angels, etc. A Muslim
has to believe that no one has the knowledge of the Unseen except Allfih.
2)Refers to all those people with whom marriage is

Ghayr Mahram: (
permissible. Base on this, it is also incumbent to observe veil with all Ghayr
Mahrarns.
Ghayy :( d l ) Meaning deception. The name of a pit in Hell-fire.

Ghamus :(&&I)
False oath to deceive one.
ALGharqad: (&A\)It is a thorny plant which is well laown in the area of

Palestine. Some say it to be boxthom or matrimony vine.
Gh&i : (gj
I)A Muslim soldier returning alive after participation in Jihad.
Ghazwah: (~~41)
(pl. Ghazawat) A military expedition in which Prophet
Muhammad @ himself took part leading the army.
Ghazwatul-Khandaq: (9-c;lJl
:s>)
The name of a battle between the early
407
+%?I
&Ul @A
Muslims and the infidels in which the Musliins dug a Khandaq (trench)
round Al-Madinah to prevent any advance by the enemies.
Glzibalt :
absence.
(GI)
Baclcbiting
or tallting evil about someone in his or her
Glzilalz : ( & A \ ) Intercourse with a breast-feeding woman.

Glziralz : (;&I)
This word covers a wide meaning, jealousy as regards women,
and also it is a feeling of great fury and anger when one's honor and prestige
is injured or challenged.
Gliulfil: (Jgl)
Stealing from the war booty before its distribution. It refers
to withholding goods captured among the spoils of war, and the meaning includes deceitfully taking what one has no right to.
Glzuraf: (&dl)
Special abodes.
Glzurralz : (;$I) A slave or slave woman.
Glzurratuslz-Slzaltr: (
41
;>) The first three days of the month.
ALGlzurrul-Multajalfi~z: (h+l
41)
A name that will be given on the Day
of Resurrection to the Muslims because the parts of their bodies which they
used to wash in ablution will shine then.
Glzusl: &
(A.)\
Literally ineans bath or wash. In Islam it refers to the washing
of the entire body from head to toe without leaving a single place dry. This is
especially necessary for one who is Jurzub (in an impure state after sexual
intercourse, menstruation, seminal discharge, etc.) and also on other occasions like before Friday and Eid prayers.
Habalul-Habalalz : (;cW I Jc-) See Bay' Habalil-Habalalz.
;&I)
A sitting posture, putting the arms
Al-Habwalz or Al-Z7ttibEJ:(FL+-YI
around the legs while sitting on the hips. It is to sit with one's thighs gathered up against the stomach, while wrapping arms or garment around them,
or sitting in the same manner when the private area becomes exposed.
Hadatlt : (&dl)
That whicl~invalidates the state of purification.
Hadatlt Akbar : (2611 &dl)
State of major impurity caused by sexual
discharge, it needs Glzusl (bath) for purification.
Hadatlz Asglzar: (+61 I &dl)
State of minor impurity caused by passing
wind or urine or answering the call of nature, it needs Wudz2' (ablution) for
purification.
Hadd: ( d l ) Prescribed punishments, ordained punishments, legal laws for
punishments.
408
+Lyl
&U!@&
Hady :(&GI)A cow, sheep, goat or a camel that is offered as a sacrifice by

a pilgrim" during the Hajj.
Hadith: ( & d l ) (Plural: Ahdclith +sL-i)
The word Hadith literally means
speech, narration or communication. In Islamic context it refers to any of the
sayings, deeds and approvals accurately narrated from the Prophet MLIhammad @ through a chain of known intermediaries. According to some
scholars, the word Hndith also covers reports about the sayings and deeds,
etc., of the Companions of the Prophet
that were performed in the
presence of the Prophet @. There is also a subcategory of oral statements
made by the Companions of the Prophet %.in addition to the Prophet
himself. Khnbnr wl) (report), 'Athnr G ~ I(track,
) trace, sign, impression,
tradition) and Sunnah (a!)
(practice, usage, etc) are the terms also to
denote a Hadith.The word Hadith is generally translated as a Narration or
Tradition. The main text of a Hndith is called Mntn (&I) (main text), which
is preceded by Sannd ( d l ) (chain of narrators).
There are two kinds of Ahddith :Ahddith Nnbawijynh (+&I ~ - 3 b - 6 r1) and
Ahddith Qtldsiyyah. (-JA 1 L+ L- I)Ahddith are found in various collections
compiled by Muslim scholars in the early centuries of the Muslim civilization.
Six such collections are considered most authentic. Some famous collectors
of Ahiidith are I m h Bukhsri, Imam Muslim, ImSim Nasg'i, Imam Aba D2wud, Im9m Tirmidhi and Imam Ibn Majah.
Hadith Nabawi: (&&I & " d l ) (Prophetic Tradition) A saying of the Prophet
& himself trans&tted outside the Noble Qur'Sin.
Hadfth Qudsi: (@A1& - d l ) (Sacred Tradition) A Statement of Allah,
generally outside the Noble Qur'iin, reported by the Prophet & in his
sayings. The meaning of these Ahddith were revealed to him and he put them
in his own words, unlike the Qur'an that is the Word of Almighty Allah, and
the Prophet @$ conveyed it exactly as it was revealed to him. The scholars of
Hndth say that Ahddith Qz~cEsiyyahare from AU2h onIy as far as the meaning
of the text is concerned and they are fiom the Prophet of All2h as to the
actual wordings of these messages. It would be erroneous to attribute any of
the Qudsi Hndith to AUah and claim, for example, "AU&h said..."
The basic kinds of Ahddith are :
QawE (391)
(Verbal): It records the utterances of the Prophet &.
Fi'E
(>I)
(Practical): It records the deeds of the Prophet @.
(Tacit): It records the Prophet's silent approval of some

Taqn^n^
action, bihavior, etc.
SharnrZ'il
(&LA\) (physical characteristics): It
records the physical
409
& h y l &&a1 &&
characteristics, appearance, habits or behavior of the Prophet @.

Below is the list of common classifications used by scllolars lo identify the
various categories of the compiled narrations:
I) (Isolated)
Ahrid: (>I=-%
'&iz : (34I) (Precious)

Bdtil: (&Ul) (False)
Da'q: (+dl)
(Weak)
Glzarib : (--d
I) (Unfamiliar)
Hasan : (4
I) (Good)
Jayyid : (4
I) (Perfect)
Majlzol : (Jd
I) (Unknown)
Ma '1Li1:
(JW1) (Defective)
Ma~zszikll: ( 6 4
1) (Abrogated)
Maqbzil: (JpQ-j1) (Acceptable)
Maqtzi' : (@L!
I) (Intersected)
Mardiid : (>s>,.-l 1) (Rejected)
Marjiic (Zkaceable) (t>& 1)
Mash-lzzir : (Jgg;elI) (Well-known)
M a m k : (As& 1) (Abandoned)
Mawdiic: (t+&
Mawqiif:
I) (Fabricated)
(~$
I) (Discontinued)
4
Mawszil : (Jy& I) (Complete)

Mawtltziq : (j$&
I) (Trustwortl~y)
Mu 'allaq : (&d
I ) (Suspended)
Munqati': ($2 I) (Interrupted)
Musalsal : (3,L,l
I) (Uninterrupted)
Musnad: (UI) (Traceable to Prophet)
Mutawfitir:( 2 1 4I) (Continuous)
Mudacaf: 1
-()
(Doubtful)
410
Mudallas :(&JA I) (Truncated)

Mudraj :(cJJA I) (Interpolated)
Mudtarib : (LSW
I) (Confounding)
Munfarid : (
2 4 1)
(Denounced)
Munkar : ($dl)
(&AI)
Mursal :
(Unique)
(Disconnected)
Muttasil :(J+d
1) (Connected)
Muttafaq 'Alayh (++dl) (Agreed upon)
Qawi :
Sahih :(+I)
1) (Strong)
(Sound)
ShEdh :(i W I) (Contradictory)

ntabit : (+ k
lI) (Authentic)
ntiqah : (&I I ) (Trustworthy)
HE&: ( h W 1 ) One who has memorized the entirety of the Qur'Bn.
Thousands of Muslim men and women throughout the world dedicate their
time and energy to this tradition, which serves to maintain the Qur'Bnic
Scripture as it was revealed to Prophet Muhammad @j over 1,400 years ago.
Hayd: ( 4 1 ) Monthly periods or menstruation experienced by a woman.
Hays :(dl
A)
dish made of butter, dates and cheese.
Hajafah :(4
1) A 1 ~ ofdshield.
HEjar: G b ) (HagarlAgarlHBjira) One of I b r B W s wives who, along with
her infant son Ismg'il (Ishmael), was settled in Arabia by Prophet Ibrghim
(Abraham) g@\. She may be considered the founder of the city of Makkah,
since it was a desolate valley prior to her arrival, and discovery of the sacred
well known as Zamzam.
Hajar : &a)
Places in Bahrain, Jkan, NajrBn.
Al-Hajarul-Aswad: (ayYl 4 1 ) (The Black Stone) A stone which is said to

have fallen from heavens, set into one corner of the Ka'bah in Makkah by
Prophet lbrahim . The pilgrims Iciss it following the practice of Prophet Muhammad g.
H z j : (cW~) A person who has performed the Hajj, or pilgrimage to
Makkah.
411
ljldli 3u&
(e
I) (Major Pilgrimage) The Hajj is performed annually by over

20,000,O 0 people during Dhul-Hijjah, the twelfth month of the Islamic lunar
Haji:
calendar. It is one of the five pillars of Islam, a duty Muslims must perform
at least once in their lives, provided their health permits and they are financially capable. There are rules and regulations and specific dress to be followed. The Hajj rites symbolically remind the trials and sacrifices of Prophet
IbrBhim, his wife Hajar, and their son Ism2'il over 4,000 years ago. In addition to Taw2f and Sa'y, there are a few other requirements but especially
one's standing (i.e., stay) at 'ArafBt during the daytime on ninth of DhulHijjah, and the sacrifice of an animal. There are three types of Hajj: Ifr2d
(2 I>'$
I single), Qir2n (b I> I combined), Tamattu' (@I interrupted).
($91 &I)The day of Nalzr (i.e., the 10th of Dhul-Hijjah).

H a j Asglzar : (+Y
l &I)
The minor pilgrimage ('Ut~tralz).
Haji Akbar:
Hajul-Bayt:
(41
r)Malung a pilgrimage to the House of Al12h.
) (Single Hajj) Performing Hajj without performing the

Haji Ifdd :(214Y\
'Umrah. It is genera ly for the inhabitants of Malkah.
7-
H a j Mabrzir: (Js&l
&I)
A Hajj that is free of sin and is accepted by
All211 because of its perfection in both inward intention and outward observation of the Sunnah of the Prophet Muhammad @ and with legally
earned money.
r)
H a j Tamattu': (@I r)
(Interrupted Hajj) 'Umrah is followed by Hajj, but
H a j Qirdn : (bl>l
(Combined Hajj) Performing the 'Umralz followed by
the Hajj, without talung off the Ilzrdnz in between.
the Ihram is taken off in between these two stages.

Hajatul-Wadii': ( ~ > J+-)
I
he died.
The last Hajj of the Prophet
g ,the year before
Hajdm : (r MI)
One who performs cupping.
Hajr: (233) A place in the way to Basra11 & Kufah from Yam2mal1 where
the vessels were made, also the place of Banu Sulaim.
Haldl: ( J W l ) That which is lawful or permissible in Islam.
HaZiilalt : (LIWI)To marry a divorced woman temporarily with the intention
of making her remarriage to her former husband lawful. This act is unlawful.
Marriage based on intended divorce is unlawful, whether its period is prescribed or not.
Halif: (&I)
A person who enjoys the protection of a tribe but does not
412
+%$I
f i ~&&
i
belong to it by blood.
Halq: (&I)
To shave off the hair from the head (during Hnjj).
Halqah : ( U I ) A group of students involved in the study of Islam.

Hiim: (?WI)A stallion camel freed from work for the sake of idols, after it
had finished a number of copulations assigned for it.
Hiimah: (Lvl) There are different meanings of this pre-Islamic belief: It is
a worm that comes out of a murdered person's head seeking vengeance; it
refers to the owl that was considered a bad omen if seen in different circumstances; or it was a bird that came from the bones of a dead person that
would fly away.
Hanafl: (+)
Islamic school of law founded by Imam Aba Hanffah.
Followers of this school are known as the Hanafis.
Hantiih :
An expression used when you don't want to call somebody by
her name. (It is used for calling a female).
Hanbali: (+)
Islamic school of law founded by Imiim Ahmad bin Hanbal.
Followers df this school are known as the Hanbalis.
Hang: (
4
1
)
People who during the time of Jahilijyah (Ignorance)
rejected the idolatry in their society and were in search for the true religion
of Prophet Ibrahim (Abraham) WI. Ha& literally means 'one who is
inclined', it is used in the Qur'iin at ten places. The term as such connotes
sincerity, uprightness and single-mindedness in one's inclination, dedication
and commitment to AUiih or to His faith, that is, monotheism (worshipping
Allgh Alone and nothing else).
Hunafa': (FWI)
The Maldcans claimed descent from Abraham through
Ishmael, and tradition stated that their temple, the Ka'bah, had been built by
Abraham for the worship of the One God. It was still called the House of
Allah, but the chief objects of worship there were a number of idols which
were called daughters of Allah and intercessors. The few who felt disgust at
this idolatry, which had prevailed for centuries, longed for the religion of
Abraham and tried to find out what had been its teaching. Such seekers of
the truth were laown as Hz~naffi' (sing. Hanlj?, a word originally meaning
'those who turn away' (from the existing idol-worship), but coming in the end
to have the sense of 'upright' or 'by nature upright,' because such persons
held the way of truth to be right conduct. These Hunaffi' did not form a
community. They were the agnostics of their day, each seeking truth by the
light of his own inner consciousness. Muhammad son of 'Abdullah became
one of these.
413
+L~
&MI
I &@
,
Hantanz or Hantamalz : ( d l j\ @I) A name of a pot in which alcol~olic

drinks used to be prepared, it was an earthenware container. Also called Jarrah.
Harzat : ( 1 7 4 1 ) A kind of scent used for embalming the dead.
Haqq: (&I)
The Truth, also used for the legal right or claim to something.
Hararn : (r&l) Al-Haram is a sanctuary, a sacred territory. Makkah has been

considered a Haram since the time of Prophet Ibrshim (Abraham) &%I.All
things within the limit of the Haram are protected and considered inviolable.
Al-Madinah was also declared a Haram by the Prophet @. Although the
boundary of any Masjid (mosque) is also a sanctuary, but usually this term is
used with regard to the Sacred Mosque (Masjid Harsm) in Makkah and the
Prophet's Mosque (Masjid Nabawi) in Al-Madinah. This is why they are referred to as 'Al-Haramayn Ash-Sharifayn', the two Holy Mosques. (Al-Hill is
the area outside the sacred precincts of Makkah.)
Haldrn: (el&\) Unlawful, forbidden and punishable from the viewpoint of
Islam.
Harawra': ( ~ 1 , ~ d A
l ) town in Iraq.
Harbah : (44I ) A small spear.
Harbi: (&&I) Who is in the state of war.
Harir : (A& I) Silk.
Harj :
I) Killing.
Harralz : (;&I) A well-known rocky volcanic region in and around AlMadinah covered with black stones.
Hkrfin: (bgJb) (Aaron) The brother of Prophet Miisa (Moses) @I and a
Prophet of Allah.
AZ-Haririyyalz: (4,jpIl) A special unorthodox religious sect of Khaw2rij.
Nicknamed as such because they were stationed at the place lmown as Hariirg'.
Al-Hasba': (++I)
A place outside Makkah where pilgrims go after
finishing all the ceremonies of Hajj on twelfth of Dhul-Hijjah.
Hasartah: ( U l ) (pl. Hasanat) It means merit, virtue, reward, good deed,
good point. The merit or reward recorded for one on doing a good thing or
abstaining from sometl~ingwrong or bad. It is the opposite of Sayyi'alz +I
(demerit, sin, bad deed).
Al-Hashr: (&I)
Another name for the Day of Judgment, Yawnzul-Haslzr
414
G
L
C
Y
Y
I I bUitf
(
4
1
es-l-) (Day of the Gathering). Place or vast ground or Field of
Gathering. It is also the name of Sfirah 59 of the Noble Qury2n.
Hasir: w l ) A mat that is made of leaves of date-palms and is fit for one
man or more to stand up and pray upon. It may be used for other purposes
also.
Hawd Kawthar : b$ > y ) The watering-place (Cistern/Basin/Tank/
FountainIRiver) of Prophet Muhammad g ,whose pure drink will refresh the
believers on the Day of Judgment.
HawZlah : (dl&\) The transference of a debt from one person to another. It
is an agreement whereby a debtor is released from a debt by another becoming responsible for it.
HawZri :(&>14
1
) Sincere supporter or disciple.
HawZzin : (5j
1) A tribe of Quraysh.
Htiwiyah :(;z_s
LgJ l)The lowest pit of Hell.
Hawl: (J&I) The minimum period of time after which Zakiit becomes due
upon property.
Eve, the wife of Adam. The Qur'an indicates that Hawwa was
Hawwa :
created as an equal mate for Adam, and that both Adam and Hawwa sinned
equally when they disobeyed Allah by eating fruit from the forbidden tree in
the heaven. Upon turning to Allah in repentance, both were likewise equally
forgiven.
Hayd': (FWI)This term covers a large number of concepts. It may mean
modesty, self-respect, bashfulness, honor, etc. Hayii' is of two kinds: good and
bad; the good HaylZJ is to be ashamed to commit a crime or a thing that
Allah Jr3y and His Messenger $$$ has forbidden, and bad Haya' is to be
ordered to do.
ashamed to do a thing, which AUgh and His Messenger
Henna :(FljJ~) A kind of plant used for dyeing hair etc.
Hibah : (41) present, gift.
Hibarah : (:+I) A sheet from Yemen with colored stripes of red or green.
Some say it is of green color.
Al-Hiddnah :( 2 W \) The nursing and caretaking of children.
HiJi: ( U I ) It means to memorize. In the religious sense, Muslims try to
memorize the whole Qur'an. Any person who achieves this task is called Hafiz. There are millions of Muslims who memorize the whole Qur'an.
H ~ d:
b ( u l l ) Veil, partition, curtain, covering the body. Screening
415
&LYI&MI&&
between non-Malzranz men and women. Any kind of veil, it could be a curtain or a facial veil, etc. A long dress prescribed for Muslim women to cover
their whole body from head to feet.
Hij6z: (;-I)
The region along the western seaboard of Arabia, in whicll
Maldcah, Al-Madinah, Jeddah, and Ta'if are situated.
Hijr: (F)
The place of Tl~amadbefore Tabfik between Al-Madinah and
Sllam. Also the unroofed portion of the Ka'bah called HatPm, which at present is in the form of a compound towards the north of it.
Hijralz: (;&I) It signifies migration from a land where a Muslim is unable
to live according to the precepts of his faith to a land where it is possible to
do so. Hzjralz can also mean to leave a bad way of life for a good or more
righteous way. The Hzjralz par excellence for Muslims is the Hijralz of the
that not only provided him and his followers refuge from
Prophet
persecution, but also an opportunity to build a society and state according to
the ideals of Islam.
Hijl.2: (&&I) Name of the Islamic lunar calendar. It refers to the Prophet's
migration from Maldcah, because of the mounting hostility, there to Yathrib
(200 miles north) whose people had invited him. This journey took place in
the twelfth year of his mission. H e arrived on the 20th of September 622 CE,
and the city proudly changed its name to Madinatun-Nab? (the Prophet's
city), commonly known as Al-Madinah. This is the beginning of the Islamic
lunar calendar, often called the Hijri calendar, it is dated from this important
event, which marks the beginning of an Islamic state (in Al-Madinah) in
which the Shari'ah (Islamic law) was implemented. The months of the Islamic calendar are: Muharram, Safar, Rabi'ul-Awwal, Rabi'uth-ThBni, JumBdal-U12, JumBdath-Thgniyah, Rajab, Sha'bBn, Ramadan, ShawwBl, DhulQa'dah, Dhul-Hijjah.
Hifib : (L-I %-) A lrind of scent.
Al-Hill: (@I)
The area outside the sacred precincts of Maldcah.
Him6 : ( d l ) A private pasture.

Hillzs: (-)
A city in Sham (Syria, Lebanon, Palestine, Israel and Jordan)
now it is in Syria.
Hinzydlz: (dl+-)
money in it.
A kind of belt, part of which serves as a purse to keep
Hiqqalz : (riiiJI)A three-year-old she-camel.

HirrZ': ( p l A l ) The cave in a mountain named Jabalan-Nor on the outskirts
of Makkah where Muhammad @, at the age of forty, received the first
416
& L y l &Ui *&
revelations of the Qur'an, beginning with the word Iqra' that means 'read'.
The cave was a favorite place of retreat for Muhammad &gj prior to his call
to prophethood, where he could contemplate alone and seek Allah free from
the distractions of the city below.
Hubal: (JA) Hubal, the chief of the minor deities, was an image of a man,
and was said to have been originally brought to Arabia from Syria. It was
one of the so many false gods of Arabs housed in the Ka'bah in the preIslamic period of Ignorance.
Hztbla: (#I)
A kind of desert tree.
Huda7:(+I& I) Chanting of camel-drivers keeping pace of camel's walk.

Al-Hudaybiyah: (G-JS-JI)A well-known place ten miles (16 h s ) from
Makkah on the way to Jeddah.
HudrZd: (~~dl)
(sing. Hadd) Allah's set boundary limits for Haliil (lawful)
and Harm (unlawful). Whoever transgresses these limits may be punished or
forgiven by AU& as He wills. Legal punishment for certain crimes like robbery (to cut the hands), adulteq or fornication (stoning or lashes and exile
for one year), apostasy (killing), etc.
wl)
HuJBj: ( .
Pilgrims. Persons who have been on the pilgrimage to
Makkah uring the Hajj season in the month of Dhul-Hijjah. (Singular: Hajj
= cLJ I a male pilgrim; Hajjah = W I a female pilgrim)
Hujrah : (:+I)
Courtyard of a dwelling place, or a room.
(el)
Hukm:
Literally meaning verdict, judgment, decision (see Verse
6:57), sometimes gives the meaning of wisdom, discretion, knowledge and the
power t o see things in their true perspective (Verse 26:83).
Huhniyyah : (-1)
One of the Khawkj sects. So named because they had
rejected the verdict of the arbitrators appointed by 'Ali and Mu'awiyah under
the plea that judgment rests only with All&.
HuRah :(Ul)A Najr2ni garment or shroud or coffin consisting of two parts,
two-piece garment, lower wrap and upper wrap. Two pieces of a garment
made of the same material.
Wumaz :WI)
Madness or evil suggestions.
Hums: (-)
The tribe of Quraysh, their offspring and their allies were
called Hums. Those who were either lived in Haram or born there or were in
the area of Haram or were from the tribes of Kinanah and Jadilah. This
word implies enthusiasm and strictness. The Hums used to say: "We are the
people of Allah." They thought themselves superior to other people.
417
+ K W ~ &tdi @
@
,,I
Hunayrz: ( d l ) A valley between Maldtah and T2'if where the battle took
place between the Prophet & and Quraysh pagans.
Huqiiq: ( G + ! I ) (sing. Hag) Rights.
Hzk: (_r&~)(Houris) Very fair females of Paradise wide-eyed wit11 intense

black irises and intense white scleras created by All211 as such not from the
offspring of Adam. (HOr'in-wide-eyed houris)
Hiircin:(*
JSr)
Wide-eyed houris.
IbEdah: (b@I) Literally means worship, it refers to all those acts wit11 which
one renders worship and adoration, obedience and submission, service and
subjection to Allah (. Thus in Islam, visiting the sick, giving charity, hugging
one's spouse, or any other good act is considered an act of worship.
Iblis: (&!)
The word literally means 'thoroughly disappointed, one in utter
despair'. It is the personal name of Slzaytin (Satan) or the cursed devil, as
found in the Qur'gn. hlis is believed to be a prominent member of the jinn,
a class of AllBh's creation. When Adam (the first human) was created, Allah
commanded Iblis and all the other angels to prostrate themselves before
Adam. He rebelled against All511 out of vanity and refused the Command of
Allah to prostrate before Adam, and was cast out from heavens. hlis reasoned to himself that he was superior to Adam since he was made of fire
while Adam was only made of clay. By this one act of defiance, Iblis introduced the sins of pride, envy, and disobedience into the world. Hence, Allah told him that he will dwell in Hell. Iblis asked Allah for a postponement
until the Hereafter. He also aslted Allah to allow him to mislead and tempt
humankind to error. This term was granted to him by Allah whereafter he
became the chief promoter of evil and prompted Adam and Eve to disobey
Allah's order. Allah told him that only the misguided ones would follow him
and that He would fill Hell with him and his followers. hlis swore that he
would mislead and misguide all the people except those sincere and devoted
worshippers of Allah.Al1ah warns human beings repeatedly in the Qur'an that
Iblis is an avowed enemy of humankind, whose temptations must be resisted
in order to stay on the Straight Path. He is possessed of a specific personality
and is not just an abstract force.
Ibr~:(d'dl) (also used as bin) Arabic term meaning 'son of. Many famous
Muslim men in listoly are known by a shortened version of their names begining with Ibn. Examples include, Ibn Idlaldiin (a historian), Ibn Sina (a
physician), Ibn Rushd (a judge and philosopher), and Ibn Batfitah (a world
traveler).
Ibn Hajar: (-
d l ) Allamah Hgfiz Ahmad bin Hajar 'Asqalani.

Ibn Laban : (jd
418
Two year old camel.
Abraham, a Prophet and righteous person revered by

Ibrahim:
Muslims, Jews, and Christians alilte as the patriarch (father-figure) of monotheism. Muslims commemorate brahim's devotion, struggles and sacrifices
during the annual Hajj rites.
'Iddah: (;A\)The waiting period prescribed by AUBh that a woman is
required to observe as a consequence of the nullification of her marriage
with her husband or because of the husband's death, during which a woman
may not remarry after being widowed or divorced.
Idhkhir : (j.JyI) A kind of grass well-lmown for its good smell, and is found
in Hijaz, Saudi Arabia.
Idtiba':(clJ+'dl)
In IhrBm, putting the upper wrap (Ride') under the right
armpit leaving the right shoulder bare, and placing part of it over the left
shoulder.
Ifadah : (GL y I ) See Tawiiji~l-Ifadah.
IjZir: (JLLyl)Breaking of the fast immediately after sunset at Maghrib as
soon as the Call to Prayer (Adhen) is called.
IhdEd : (>l-cryl)Mourning for a deceased husband.
IhlEl: ( J % ~ I ) Raising the voice while reciting the Talbiyah during Hajj or
'Umrah .
IhrEm : (rliryl) The state of consecration into which Muslims enter in order
to perform the Hajj or 'Umrah (lesser pilgrimage). In which one is prohibited
to practice certain deeds that are lawful at other times. The ceremonies of
'Umrah and Hajj are performed during such state. When one assumes this
state, the first thing one should do is to express mentally and orally one's
intention to assume this state for the purpose of performing Hajj or 'Umrah.
Then Talbiyah - pilgrimage recitation (Labbayk All~hummaLabbayk... Here
I am, 0 All&, here I am) is recited, and two sheets of white unstitched
seamless cloth are the only clothes men wear; the sheet wrapped below one's
waist is called Izdr, and the other wrapped round the upper part of the body
is Ridii'. This dress worn by pilgrims serves to reinforce a sense of humility,
purity, and human equality. In the state of Ihriim the pilgrim is required to
observe many prohibitions, for example, he may not hunt, shave or trim his
hair, shed blood, use perfume, or indulge in sexual gratification.
IhsEn : ( d ~ y l Right
)
action, goodness, sincerity. Doing something in a
goodly manner. The highest level of deeds and worship with perfection, i.e.,
when you worship Allah or do deeds, consider yourself as if you see Him;
419
+%;I
&w\ &&
and if you cannot achieve this feeling or attitude, then you must bear in
mind that He sees you. In other words, Ihsiin means to be patient in performing your duties to Allah, totally for Alliih's salce and in accordance with
the Sunnah (legal ways) of the Prophet g in a perfect manner.
Z71,tikdr: ( , h Y l )
It means a planned hoarding of something for future
profit. Ihtilcar is prohibited and unlawful as it creates artificial scarcity of essential foodstuff.
Al-nttibd':
(p
t+- 'd I ) See Al-Habwah.
Ibiz MakltBd: (>L> I )One-year-old camel.

Ijdralt : (iJkYI)
Literally means to give something on rent.
&~?~r?~:(~k;:'$l)
Consensus of opinion among scholars and leaders. It is one of
the means employed by Muslims for joint decision-making, and for interpreting the Shari'ah. Ijm2' comes next to the Qur'an and the Sunnah as a source
of Islamic doctrines.
Ijilidd: (>+Y I ) Independent interpretive or discretionary reasoning. The
intellectual effort of Muslim scholars to employ reason and analysis of the
authoritative sources Qur'Bn and Sunnah for the purpose of finding legal solutions to new and challenging situations or issues. It is also said to exercise
personal judgment based on the Qur'Bn and the Sunnah.
(+%YI) A husband's oath to abstain from sexual relations with

his wife. The maximum permissible limit for abstaining from sexual relations
in wedlock under such a vow is four months, after which it would automatically mean repudiation of the marriage.
ZE' or IyW:
nitant: (CgYl)
Literally means inspiration. Here it refers to those things or
ideas that Allah puts into the minds of His pious servants.
niyd': (FU!)
Eilat seaport near Israel at the head of Gulf 'Aqabah.
.Ilm: ( + I )
Arabic term meaning knowledge. The Qur'Bn and Hadith
encourage Muslims to constantly strive to increase their knowledge, of both
religious and worldly matters.
'h
Jafar: (
41+)The science of numerical symbolism of letters. It is
said to come down from 'Ali bin Abu Tiilib. Some say it to be Numology,
Number manipulation, and some name it to be the art of ciphering or deciphering.
Imrin: (rG'$I) Generally, the term Imam refers to one who leads
congregational worship. More broadly, the term also applies to religious leaders within the Muslim community, it is also used with reference to the foun-
420
&Kwryl &W!@&
ders of the different systems of theology and law in Islam, and in its highest
form, refers to the head of the Islamic state.
'Imiimah:( ~ L l l The
) turban or similar head covering.
Imiim Mahdi: (&p eLYI) He will make his appearance when the Muslims
will be at their weakest position. With his advent, the greater signs of QiySmah (Resurrection) will commence. He will be the leader of the Muslims,
and after his death, Prophet 'Eisa (Jesus) 8@1will take over the leadership.
Imiin : (3 &y I) Literally means faith or belief. Here it refers to believing in
Allah (as the One and only God and believing that Muhammad @ is His
Messenger, and also having belief in other articles of faith.
Imhis: (,p%y~) An abortion caused by being beaten over one's (a pregnant
wife's) abdomen.
ImsEk : (A IUPyI) To abstain completely from foods, drinks, intimate
intercourses and smoking, before the break of the dawn till sunset.
Inbgiiniyah :(;i;;&y I) A woolen garment without marks.
Injl: ( h y l ) Arabic name for the Holy Scripture revealed to Prophet 'Eisa
(Jesus) MI during the last two or three years of his earthly life. The In$
mentioned by the Qur'an should, however, not be identified by the four Gospels of the New Testament that contain a great deal of records of the life of
Jesus written by his closest contemporaries in addition to the inspired statements of Prophet Jesus &&I.It is significant, however, that the statements
explicitly attributed to Jesus @I in the Gospels contain substantively the
same teachings as those of the Qur'Sn.
Inn& Lilhihi wa InnE Ilayhi Riiji'iin : (dHIJ +! LL d L1) When a Muslim is
struck with a calamity, when he loses one of his loved ones, or when he has
gone bankrupt, he should be patient and say this statement mearing 'We are
from Allah and to Him we return'. Muslims believe that A58h is the One
Who gives and it is He Who takes away. He is testing us sometimes by giving
something and sometimes by taking away. Hence, a Muslim submits himself
to A l l a . He is grateful and thankful to Allah for hat ever he gets. On the
other hand, he is patient and says this expression in times of turmoil and
calamity.
In-shii'-AllEh: ( d l +L.i 31) The meaning of this Arabic phrase is 'If _A_U2h
wills'. When a person wishes to plan for the future, when he promises, when
he makes resolutions, and when he makes a pledge, he says this phrase. Muslims are to strive hard and to put their trusts with AllSh. They leave the results in the Hands of Allah.
421
&LYI
&\dl\ @
@
.,
bztiqds :(/IS Y I) Sprinlding water on private parts while performing Wu,dfi'.

'Iqdl: (JWl) The rope by wl~icllthe camel's foreleg is fettered.
Iqdnzah: (LGYI) It refers to the second call for the prayer that follows the
first call (Adlzdn). Iqdi~~alz
means that the obligatory prayer in congregation is
just to begin. It is to be recited in Arabic before every obligatoly prayer. It is
composed of specific words and phrases very closely related to the Adlzdn.
The statements of the Adlzdrz are recited reduced so that the statements that
are expressed twice in the Adlzd~zare recited once in Iqamah except the last
utterance of Alliilzu-Akbar. The prayer is offered iinmediately after Iqiir~zah
has been pronounced.
Iqdnzatus-Saldt : (;%dl LG!) The offering of the prayers perfectly. This is not
understood by many Muslims. It means: (A) Each and evely Muslim, male or
female, is obliged to offer his prayers regularly five times a day at the specified times; the male in the mosque in congregation and the female at home.
As the Prophet @ has said: "Order your children for prayer at the age of
seven and beat them (about it) at the age of ten." The chief (of a family,
town, tribe, etc.) and the Muslim ruler of a country are held responsible before AllB11 in case of non-fulfillment of this obligation by the Muslims under
his autllority. (B) To offer the prayers in a way just as the Prophet Muhammad #$offered it wit11 all its rules and regulations, as he @ said: "Offer
your prayers the way you see me offering them." Please see Sahil7, Al-Buklzd13, Vol. 1 for the Prophet's way of praying, in the book of characteristics
of the prayer and that the prayer (Salat) begins with Takbir (Alldzu-Albar)
with the recitation of Siirat Al-Fatihall etc., along with its various postures,
standing, bowing, prostrations, sitting etc., and it ends with Taslinz.
Iqra': (141)It means 'read' or 'recite,' it was the first word of the Qur'sn
revealed to Muhammad @ during one of his retreats to the cave of HirB'
above Maldtah. Muslims refer to this word to remind themselves of the importance of acquiring knowledge, 'from the cradle to the grave' as Prophet
Muhammad @$ said.
Irfalz : (P LJ'$l) TO comb the hair everyday.
cl+!)
Isbdglznl-IVudfi': (F+4JI
To perform ablution properly. It means either
covering all required areas completely or washing them three times. (Liltewise, Alzsanal-Wudz2' means performing ablution well, and AtanznzaE-Wuda'
means performing ablution perfectly.)
Isbdl: (JkYI) Making one's lower garment too long below the heels.
'Zslid': ( F U l )It is the commencement of darkness, and the beginning of the
time of 'Isha' (night) prayer. The time for it starts about one hour and a half
422
&SCYIyl &Lit!
,&I
after sunset, till the middle of night.

Ish'ar: (JL&y~) Marking the Bucln. This was done by grazing the skin of the
camel's hump until some blood appeared, and then wiping that blood in such
a way as to leave a mark. This marl< then indicated that the camel was set
aside for sacrifice.
IshrEq : ( 21 2 yI) Sunrise.
Ishtimdlzcs-Sammd': ( + U l J U I ) The wearing of clothes in the following
two ways: 1. To cover one shoulder with a garment and leave the other bare.
2. To wrap oneself (with hands enclosed) in a garment while sitting in such a
way that nothing of that garment would cover one's private parts. (See Ihtiba')
Ishtii-iik: ( A I s Y I) Equivocally; participation; partnership. While Istidiinah
means the raising or building up credit through credit purchases. It however
does not apply to the raising of cash loans.
Islam : (pML.2I) Its meaning encompasses the concepts of peace, greeting,
salutation, surrender, obedience, loyalty, allegiance and commitment. Literally means 'submission to the will of Allsh,' and refers commonly to an
individual's surrender and commitment to God the Creator through adherence to the religion by the same name.The most important and pivotal
concept in Islam is the Oneness of God. See A l l a for more on the conept of
God. Islam teaches that all faiths have, in essence, one common message: the
existence of a Supreme Self, the one and only God, whose sovereignty is to
be aclrnowledged in worship and in the pledge to obey His teachings and
commandments, conveyed through His Messengers and Prophets who were
sent at various times and in many places throughout history. Islam demands
a commitment to submit and surrender to God so that one could live in
peace; peace (Saliim) is achieved through active obedience to the revealed
commandments of God, for God is the Source of all peace. Commitment to
Islam entails striving for peace through a struggle for justice, equality of opportunity, mutual caring and consideration for others' rights, and continuous
research and acquisition of knowledge for the better protection and utilization of the resources of the universe.
The basic beliefs of Islam are: the Oneness of the only God who is Sovereign
of the universe; the Revelation of the teaching and commandments of God
through angels in heaven to Prophets on earth, and written in sacred writings
that all have the same transcendent source; these contain the will of God
marlhg the way of peace for the whole universe and all mankind; the Day
of Judgment which inaugurates the Afterlife in which God rewards and punishes with respect to human obedience to His will.
423
+L?I
&kt\L)Y&
Islam is the last and final religion to all mankind and to all generations irrespective of color, race, nationality, ethnic baclcground, language, or social position. Islam teaches that human diversity is a sign of the richness of God's
mercy, and that God wills human beings to compete with each other in goodness in order to test who is the finest in action; this is, according to Islam,
the reason for the creation of the universe.
Islam was revealed to the Prophet & (Snrah 3 & 'ImrBn-The Family of
ImrBn, Verse 19) "Truly, the religion with All211 is Islam," and again (Sfirah
5: Al-MB'idah-The Table Spread, Verse 3) "This day I have perfected your
religion for you, and have chosen for you Islam as your religion."A person
who enters the fold of Islam is called a Muslim. The religion of Islam is not
to be confused with Mohammedanism. The latter is misnomer to Islam. Muslims do not accept this name as it gives wrong information about Isla~nand
Muslims.
Ismd'il: (&&!)
(Isllmael) The elder son of Abral~a~n,
Prophet of Allah and
the father of the Arabs, born to his wife Hajar. When he was about thirtcen
years old, IsmB'il helped Abraham build the ICa'bah as a place for monotheists to worship the One God. I-Ie, along wit11 his younger brotller IsIlFtq
(Isaac), are considered by Muslims to have been Prophets in their own right.
Isiidd: (>L'$l) (sing. Salzad d l ) . The chain of narrators of a Prophetic
Hadith.
Isrci': (+lyyl) Another name for Stirah Ban? Israel (17) of the Noble
Qur72n.
Isrci' wa Mi'rcij: ( .
c l Y y I) The miraculous 'Night Journey' and
'Ascension' of Prop et Muhammad @, respectively, from Makkah to AlAqsa Mosque in Jerusalem, which took place in 6191620 CE. This important
event, which took place in the year of Muhammad's wife Khadijah's death,
gave strength to him by reaffirming God's support for him. During this event,
instructions for the formal Muslim prayer were revealed to Muhammad @,
making them a cornerstone of Muslim faith and practice.
Istabraq : (s+!)
Thick Dibdj (pure silk brocade).
Istibrci': (+l+YI)
The elapse of one menstruation period in the case of a
newly purchased slave-woman.
Istiglzjiir: ( > L Y l ) To seek Allah's forgiveness. It is something that must be
done continuously in a Muslims life.
Istilzcidalz : ( + L Y I) Bleeding from the womb of a woman in between her
ordinary periods. (See Salzilz Al-Buklzdi.i, Vol. 1, Haditlz No. 303)
424
+Lyl
&lditlLl"l&
Istihscin: ( 3 k Y I) To give a verdict with a proof from one's heart with

satisfaction, and one cannot express it [only Abfi Hanifah and his pupils say
so but the rest of the Muslim religious scholars of Sunnah (and they are the
majority) do not agree to it].
Istijmcir :(J bY I) Purification by stone.
Istikhiirah: ( ; , b Y l ) A prayer consisting of two Rak'iit in which the praying
person appeals to AU2h to guide one to the right decision, regarding a certain deed, or a particular problem, or a situation with which one is confronted. (See Sahih Al-Bukhdd Hadith No. 263, Vol. 2; Hadith No.391, Vol.
8; Hadith No. 487, Vol. 9.)
Istinjci' : (++Y
I) Cleansing of one's private parts after having relieved
oneself. A person can cleanse himself with water or clods of earth.
Al-Istinshaq : (2L
Y I) Rinsing the nose.
Istisqci': (FLY
I) A prayer consisting of two Rak'Bt, invoking MSih for rain
in seasons of drought. (See Sahih Al-Bukhiid Hadith 119, Vol. 2)
Ithm :($1)
Ithm denotes negligence, dereliction of duty and sin.
Ithmid: (&yl) Antimony that clears the vision and makes the eyelashes
grow.
I'tikcif: (&lS;ZE Y I) Seclusion in a mosque for the purpose of worshipping
AllSih only. It refers to the religious practice of spending the last ten days of
Ramadan (either wholly or partly) in a mosque so as to devote oneself exclusively to worship. The one in such a state should not have sexual relations
with his wife, and one is not allowed to leave the mosque except for a very
short period, and that is only for very urgent necessity, e.g., answering the
call of nature or joining a funeral procession etc.
Iziir: (jljyl) A sheet worn below the waist to cover the lower half of the
body.
Jabrinah: (+&I) The Jabriyyah sect has the belief that a person is free to
do according to his will and he is responsible solely what deeds he performs,
good or badas against the Qadariyyah sect whose belief is just the opposite.
Jad'ti': (pb+)
An animal with the cut nose, ear or lip. But it is more
specific for the nose being most common cases.
Jadha'ah or Jadhn': (L& L +) A four-year-old she-camel, or a sheep more
than one year and less than two years, or cow of three years age, or a horse
five years age. The criterion in goat, cow, ox and camel is having two teeth
and in sheep who has reached the age of one year.
425
&u\&&
Jaktilah : (rJtpAl) Uncertainty in a contract that may lead to a later dispute;

see Glzamr.
(w)
Jahanizain:
Most commonly understood to mean Hell described as a
place of torment, sorrow, and remorse. Islam teaches that God does not wish
to send anyone to Hell, yet justice demands that righteous people be rewarded and those who insist on evil living without repentance and on denial
of God be punished.. In fact, it is one of the levels of Hell. There are seven
levels of Hell-fire: 1. Jahi~~z-the shallowest level of Hell. It is reserved for
those who believed in Allah and His Messenger g , but who ignored His
commands. 2. Jalzamzanz-a deeper level where the idol worshippers are to
be sent on the Day of Judgment. 3. Sa'ir--is reserved for the worshippers of
fire. 4. Saqar-this is where those who did not believe in Allah will be sent
on the Day of Judgment. 5. Ladlza-will be the home of the Jews. 6. Hawiyalz-will be the abode of the Christians. 7. Huta~~zah-the deepest level of
Hell-fire. This is where the religious hypocrites will spend eternity. The worst
of Allah's creation are the Murzdfiq?iz (hypocrites), whether they be of inankind or jinn, for they outwardly appear to accept, but inwardly reject Allah
and His Messenger g.A dweller of Hell is called a Jalzamzanzi.
Jtihil: (JAW\)Literally means 'an ignorant person.' Here it refers to one
who is ignorant of the knowledge of Islam irrespective of whether it is general knowledge of Islam, or knowledge of the rules and regulations of Islam.
JElziliyyalz : (;ilral?JI)Literally 'ignorance' is a concise expression for the
pagan practice of the days before the advent of the Prophet Muhammad g.
Jahiliyyah denotes all those world-views and ways of life that are based on
rejection or disregard of heavenly guidance communicated to manlcind
through the Prophets and Messengers of God; the attitude of treating human
life . either wholly or partly. as independent of the directives of God.
(e
Jahim :
I) See Jahaiznanz.
Jalz~niyyah:( d l ) Taken its name from its progenitor Jahm bin Safwan.
This sect denies seeing All&hin the Hereafter.
Jalzri Sakt: ( 6 4 1 i u l ) Prayer of audible recitation.
A)
Jayslzul-'Usralz: (;&I
Tabiik.
Jalil: (&I)
Army of Hardship, meaning the campaign to
A kind of good smelling grass grown in Makkah.
Jtiriyah : (4,W I)A young girl.

Jti'iz :(2W I)see Haldl.
Jahb & Janab:
(++g
A)Jalab (bringing) and Jarzab (avoidance) meaning
426
+K*ryl tiU!&&
the tax collector should not stop in one place and demand that people bring
their goods and livestock to him for assessment of tax; and also the people
should not go to remote areas away from where they are expected to be so
that the tax collector has to travel far and face hardship in doing his job.
Jalldlah: (;il&Jl) The animal that eats dung or the dropping of other
animals.
Jalsah : (&)
Sitting between the two prostrations.
Jam': ( 6 1 )Muzdalifah, a well-known place near Makkah.

Jiimi': @WI) Collection of AhiicEith on a list of topics like belief, laws,
St~nan,purification, piety, manners, interpretation, history, etc.
Jami?'at: ( L GI)It
~ is a group or a congregation for communal worship.
Jamrah: ( ; d l ) (pl. Jimc?r) White hot coal. A small stone-built pillar in a
walled place. There are three Jimtir situated at Mina. One of the ceremonies
of H a j is to throw pebbles at these Jimiir on the four days of 'Eidz~l-Adhdat
Mina.
JamratuL'Aqabah: (+dl sH) One of the three stone pillars at Mina. The
last and the greatest one. It is situated at the entrance of Mina from the
direction of Mal&ah.One of the rites of Hajj is to throw pebbles at these
stone pillars, which represent Satan.
JamratuCuld :(dsis*)
The first one.
JamratuLWusta :(h3
;-)
The middle one.
Jandbah: (+L.+il)
The state of a person after having sexual intercourse with
his wife or after having a sexual discharge in a wet dream, whether intentional or otherwise. A person in such a state should perform Ghtisl (i.e., have
a bath) or do Tayammum, if a bath is not possible; otherwise the person may
not perform Saliih (prayer) or recite or touch the Qur7&.
Janiizah : (ijl.3J1)The Muslim funeral prayer, performed as a sign of respect
and goodwill for a deceased Muslim, immediately prior to burial. The prayer
reminds all Muslims of their ultimate mortality, thereby reinforcing an ethic
of righteous and God-conscious living.
Janib: (
4
1
A)
good kind of date.
Jannah : (GI)
Paradise, described as a place of happiness, contentment, and
vitality. A reward for the righteous and God-conscious, who believe in the
Oneness of M19h and in all His Prophets and Messengers, and who follow
the way of life of the Prophets. A created abode in the Hereafter as a blissful
garden, where people live in eternal comfort and joy. Jannah has eight gates
427
&Lilt
&&
around it and each of these eight gates has eleven doors. The names of the
eight gates are:
1. Babul-ImBn (3 &y l +I,). 2. B2bul-Jihad (3 lp-l I 6). 3. B2bul-KazminalGllayz (&dl &a\L - I ~ )4.. B2bur-Rayy2n (3k31 ~ 4 ) 5.
. B2bur-R2din
(+ l j l L). 6. ~ ~ b u s ~ ~ a d a I~+a6).
h (7.~~2bu;-~awball
i i ~
(+$I +4).
8. B2bus-Salat %
:(dl
a;). A dweller of Paradise is called a Jmzizati.
Al-Jarhu wat-Ta'dil: (&&AI9
validation or invalidation.
The Science of Validation of AhBdith,
JEriyaJz : ( i W~I) Bondmaid,

~
a female bond servant.
Jazdkalliihu kltayra~z: (I>
dl 3 1 ~This
) is a statement of thanks and
appreciation to be said to the person who does a favor. Instead of saying
thanks (Slztikaiz), the Islamic statement of thanks is to say this phrase. Its
meaning is: May A11211 reward you for the good. It is understood that human
beings can't repay one another enough. Hence, it is better to request Alinighty A11211 to reward the person who did a favor and to give him the best.
Ji'ah : ( + I \ )Beer. A drinlc made from barley and wheat.
Jibril or Jibra'il: ( & f l / ~ K ) (Gabriel) Muslims believe that angels are
among God's many creations. He is believed to be one of the most important
angels, as he was reponsible for transmitting God's Divine revelations to all
of the human Prophets, ending with Muhammad @. Due to his special role
in bridging the divine and human realms, he is referred to in the Qur'an as a
Spirit (Rah) from God.
Jibt: (
4
1
)
It signifies a thing devoid of any true basis and bereft of
usefulness. In Islamic terminology the various forms of sorcely, divination
and soothsaying, in short, all superstitions are called Jibt.
Jilt6d: (>lpJI) The word literally means 'to strive' or 'to exert to the utmost.'
It is an Arabic word the root of which is Jalzada, which means to strive for a
better way of life. The ilouns are Jtilzd, Mujdlzid, Jilzdd, and Ijtilziid. The other
meanings are: struggle, endeavor, strain, exertion, effort, diligence, fighting to
defend one's life, land, and religion. Usually understood in terms of personal
betterment, Jikdd remained a highly nuanced concept, it should not be confused with Holy War, a common misrepresentation, the latter does not exist
in Islam nor will Islam allow its followers to be involved in a Holy War. The
latter refers only to the Holy War of the Crusaders. Jilzdd is not a war to
force the faith on others, as many people think of it. It should never be interpreted as a way of compulsion of the belief on others, since there is an explicit Verse in the Qur'2n that says: "There is no compulsion in
religion."(Qur'2n:
.
Al-Baqarah 2:256). Jihad is not a defensive war only, but a
,
428
&1~uyl wi &&
war against any unjust regime, or any evil that is rampant in the society. If
such a regime or a group exists that is spreading disinformation, and by that
creating the chaos, a war is to be waged against the leaders, but not against
the people to stop it. People should be freed from the unjust regimes and
influences so that they can freely choose to believe in Allilh and worshipping
Him. Not only in peace but also in war, Islam prohibits terrorism, kidnapping, and hijacking, when carried against civilians. Whoever commits such
violations is considered a murderer in Islam, and is to be punished by the
Islamic state. During defensive wars, Islam prohibits Muslim soldiers from
harming civilians, women, children, elderly, and the religious men like priests
and rabbis. It also prohibits cutting down trees and destroying civilian constructions. In short, any cruelty or unjust practice with the enemies is also
prohibited in Islam, in fact introducing the highest human rights first time
before the world.
Jilbiib : (uL+ll) (pl. Jalabib) It is a long loose fitting garment worn by the
Arabs as an overgarment or outer garment or outer covering.
Jimiir :C
~ ISee
) Jammh.
Jinn: ($1)
A creation, created by Allah from fire, like human beings from
mud, and angels from light. Like man, a Divine Message has also been addressed to them and they too have been endowed with the capacity, again
like man, to choose between good and evil, between obedience and disobedience to God. See Sarah 72 of the Noble Qur'gn. These are spiritual
beings that inhabit the world and are required to follow the orders of Allah
and are accountable for their deeds. They can be good or bad, just like people. The word Jinn in Arabic means hidden, which indicates that they are
invisible creatures. It is said that they take on different shapes and forms.
Occasionally they involve themselves in the lives of human beings, causing
confusion and fright, though not all jinns are believed to be malevolent.
Ji'riinah: (2liuJl) A place, few miles from Makkah. The Prophet g
distributed the war booty of the battle of Hunayn there, and from there he
assumed the state of IhrBm to perform 'Umrah.
Jirir : (J1
4
1
)(Also called Qullah - UI)A large drinking water container
like a barrel whose size the scholars differ over, from five to fifty water skins
(Qirbahs - +4JI).
Jizyah: (+&I) Head tax or poll tax. A uniform tax or surcharge imposed
upon every person or every adult in a specific group, as on those entering or
leaving a country or using a particular service or conveyance. Tax imposed by
Islam on all non-Muslims living in an Islamic government in lieu of the guarantee of security and protection provided to them as the Dhimmis (Protected
429
+%ql bUi &&

,I
People) of an Islamic state, and their exemption from military service and
payment of Zalcfil~,or other taxes imposed on Muslims, they should pay this
tax to compensate. If the State cannot protect those who paid Jizyah, then
the amount they paid is returned to them. Jizyalz symbolizes the submission
of the non-Muslims to the suzerainty of Islam. (See Salzilz Al-Buklzdif, Vol. 4,
Alzdditlz No. 384, 385 and 386)
Jubbah: (Wl) A cloalr, outer garment.
Al-JubHr : (>&+Il) Bloodshed with impunity (exemption), i s . , without liability.
Jultfalz : (41)
The Miqiit of the people of Shftm.
Jumu'alt : ( 4 1 ) Friday, the Muslims' day of gathering, when all Muslim
males must go to the mosque to hear the Friday Khutbah (sermon) and to
offer the Junzu'alz congregational prayer, instead of Zulzr prayer. On this special day, Muslims make an exqra effort to go to the main mosque of the vicinity with their fellow Muslim brothers. Also Siirah 62 of the Noble Qur'gn.
Refers to the mosque in which Jurnu'alz

Jumu'ah Masjid: ( MI +)
prayer is offered.. It is generally the main mosque in a town or city.
Junub: (41)
A person who is in a state of Janftbah . means to be in a state
of ceremonial impurity or defilement. A male becomes Ju~zubon having sexual intercourse or simply on the emission of semen in sleep or otherwise. A
female also becomes Ju~zubas a result of sexual intercourse as well as when
she is menstruating or having postnatal bleeding. These are the general causes of Janftbah, which is also referred to in the books of jurisprudence as
Hadath Akbar. A full bath is required for a Jurzub to receive purification or
Tahdralz, without which a man or woman is not allowed to touch or read the
Qur'ftn, enter the mosque or offer the prayers. In the absence of water, however, one is allowed to resort to Tayanzmur7z (dry ablution). It substitutes for
both, a full bath (Glzusl) and ablution (WudtZ').
Juyzib : ( + + ! IBosom
)
or breast.
Juz': (?Al)
Collection of Alzdditlz handed over by a single individual, a
Companion, a Successor or a succeeder
Ka'balz: ( e l ) The first house of worship built for mankind as the first
building dedicated to the worship of the One God. The Ka'bah is an empty
cube-shaped stone building whose foundations were built by the angels and
originally built by Adam and later on reconstructed by Prophet Abraham and
his son, Prophet Ishmael WI about 4,000 years ago. It was rebuilt with the
help of Prophet Muhammad &, and is covered by a black and gold cloth
embroidered wit11 Verses from the Qur'ftn. It is located within the court of
the Sacred Mosque (Al-Masjidul-Haram) at Maklcah, it is the most sacred
430
ljldfi &&
place in Islam and commonly referred to as the 'House of Allah.' It is the

focal point towards which Muslims all over the world face in their five daily
prayers. Pilgrims at Makkah are supposed to circumambulate the Ka'bah.
The Ka'bah contains the sacred Black Stone.
Al-Kabd'ir: Cj@l) The biggest sins, such as polytheism, murder, illegal sex,
usury, theft, etc.
Kabsh :(&I)
Ram, a male sheep.
Kafan : (&I) The shroud for the dead.

Kafalah: ( J W l ) The pledge given by somebody to a creditor to guarantee
that the debtor will be present at a certain specific place to pay his debt or
fine, or to undergo a punishment etc.
KafSarah : (gJMl) Expiation for any loss, injury, lack of services, etc., also an
expiation or atonement for a missed or wrongly practiced obligatory religious
act, it is usually in the form of money or foodstuff or a sacrifice of an animal
to free oneself from the consequences of sin (term specially used regarding
the non-fulfillment of a pledge).
KaaJil: ((3t-IIUl)A person providing surety, or a guarantor.
IGfir: ()15;11) It signifies one who denies or rejects the truth. A person who
disbelieves in Allah, His Messengers, all the angels, all the holy Books, Day
of Resurrection and in the Qadar (Divine Preordainments). It also refers to
one who does not believe in Muhammad $& as the final Messenger of Allah.
mfir(J>IU\)Literally means camphor. It is a special heavenly perfume that

will be mixed with non-intoxicating, pure wine and be given to the righteous
in the Hereafter. See the Holy Qur'an, Al-Insan ( 7 6 5 ) .
Kaltilah: ( J W I ) One who leaves behind no heir. According to some
scholars, it refers to those who die leaving neither any issue nor father nor
grandfather. According to others, it refers to those who die without any issue
(regardless of whether they are succeeded by father or grandfather).
Kaltim : (??MI) Talk or speech; has also been used through the ages to mean
logic or philosophy.
Kaldm Majid: (+
?%)Refers to the Noble Qur'an, the Message of God.
Kalimah: ( U I ) Refers to the basic tenet of Islam, i.e., bearing witness that
none has the right to be worshipped but Allah and that Muhammad is the
Messenger of Allah.
Kalla:
(PI)
Poor dependents and a debt.
431
$lLuyl
&w\
Kanz: ($I)
Hoarded up gold, silver and money, the Zalcdt of which has not
been paid. (See the Qur'an 9:34).
Kaldmdt: (cr,l~l$l) (sing. Ka~.dnzaIz)Literally means a miracle. But in Islam
it refers to miracles performed by saints and other pious slaves of Allah.
These miracles are performed only by the will of Allah. Saints cannot perform any miracles of their own accord.
Kasafat: (d
An)
Arabic verb meaning 'eclipsed', used for a solar eclipse:
Aslz-Slzanzsu Kasafa,t (the sun eclipsed).
Kaslzf: ( 4 1 ) Literally means 'manifestation'.
A plant used for dyeing hair (M'ns11lo11).
Katam: (+I)
Al-Kawtltar: ($41
A) sacred fountain in Jannali (Paradise). It is the source
of all the four rivers of Jannnh, and fccds the Hawd of Prophet Muhammad
&, which is at the end of tlic Si~ril~rl-i\lzr,sr~r~j;~~~.
I t is a gift from All911 to the
Prophet @ to quench the thirst of ~ ~ L hclic\~~rs.
I C
(SCCHnivd Kawflzal-). Also
the name of SDrah No. 108.
MiabBl: (jL;Jl) Tlic (mire of)
IUiabat: (*\I)
Miadirnh:
(id+&)
Kliaybar: (--)
to Syria.
Tlic lca\ts of
~ L I or
S
;I
\\\,c:~t01' the pcoplc of Hell.
tIiol.n! ~lc4crt~ I . C C .
A Iiincl oi' \cgcl;~lioli.

A \\'cll-k~io\\~i
t o \ \ ~ ill
i tlic ~iortliof Al-Madinah on the road
Klralfis: (-4>12;-111,\ ~ . o ~ i ~ l i \t ~I oI ~~ i~ I I ~111;1t

; I ~ the
~ I ~seller
F
will deliver the
product \vIic~ii t c~o~iic~s
11110 I l l \ l ) o \ \ ~ ~ \ \ i o ~ i .
Kllilfnh: (ZL1) I ) I ~ c ~ ~ I ~ \,I I L I. - ~C . ~; I I I I C ~ ~ ~ tliosc ;\I-c halfway through their
pregnancy.
Klzal~alr:(+L:l)
((':~Iipli)' 1 . 1 1 ~ l1iiC111i
~
or tlic Muslim ruler.
Klialifah : (ez,L,\l) An ,\I ,ihlC t c ni

~ mc:uiing 'successor,' it refers to the
rightful successor ol P~ophct Muli~~~ii~iiad
& as leader of the Ummah
(worldwide Musli~iic o n i ~ n ~ ~ ~ iThc
i l y ) Kl~(ilrjcalz
.
is not a Prophet; rather, he is
charged with upholding thc rights of all citizens within an Islamic state and
ensuring application of the S1irri.i'ah (Islamic law). Another title for the Iqlalifah (caliph) is Ai~ziiz~l-Mu'i~zirzi~~
meaning 'the Leader of the Believers'. In
the political histo~yof Islam, Klzal~alzbecame the title of the successors of
the Prophet Muhammad &, notably the first four Rightly-Guided Caliphs
432
+SCYyI
Bu\
known as Al-Khulafa'zcr-Riishidan. The immediate successors of Prophet Muhammad @, were Aba Bakr Siddiq, 'Umar bin Khattab, 'Uthman bin 'MFin,
and 'Ali bin Abu Taib (11-35 AH, 632-655 CE). With the establishment of
the Umayyad hereditary rule immediately after this, the institution of the Caliphate changed into monarchy. Yet the rulers called themselves Caliphs.
Formally the institution of the Caliphate came to an end in 1924 CE when
ICamal Ataturk of Turkey arbitrarily declared its abolition.
Khalifah: (G&~I) Khalifah or vicegerent is one who exercises the authority
delegated to him by his principal, and does so in the capacity of his deputy
and agent. Another use for this word is for humanity in general. The human
being is considered the Khalifnh (representative) of Allah on earth according
to AUSlh.This term has been used in the Qur'Sm with reference to man. "Just
think when your Lord said to the angels: 'Lo! I am about to place a vicegerent on earth..."' (2:30). At certain places in the QurJ2n,Khzclaf8' (pl.) also
means (a) people with power to mobilize all that is on earth (27:62); (b) successors or inheritors who will inherit the earth and succeed one after another
(24:55; 38:26).
Khalil: ($dl) A close friend. The one whose love is mixed with one's heart
and it is superior to a friend or beloved. The Prophet @ had only one Khalil,
i.e., AllBh, but he had many friends.
Khalaq :(3JJl)
A kind of perfume and dye made from saffron.
Khamr: (,dl) It literally means 'wine', and has been prohibited by Islam.
This prohibition covers everything that acts as an agent of intoxication, and
includes all kinds of alcoholic drinks. See Noble Qur'h, Al-Baqarah (2:219),
Al-Mg'idah (5:93).
AlliTizamsah: (-1)
The five compilers of Ahiifith. Abu Dawud, Nasa'i,
Tinnidhi, Ibn Mgjah, Ahmad.
Khamisah :(&+JI)A black woolen square blanket with marks on it.
Khandaq: ( S A l ) It means a ditch. Generally referred to the battle of
Khandaq.
KharZj: (cljJI) Tax imposed on the revenue from land taken from nonMuslims to ensure their equal rights under Islamic law.
BarZj: (cljJl) Zakgt imposed on the yield of the land (1110th or 1120th).
KharqZ': (&&I)
An animal with pierced ears.
Mzasafa: (Lkrj) A word meaning 'eclipsed' used for lunar eclipse: AlQamanc Khasafa (the moon eclipsed).
433
+ ~ r r ) l l lilriti
Mzatib : (4
I ) Orator, speaker.
Mzawdrij: ( 1 4 1 ) (IUlSrijites or the Seceders) The people who dissented
from the reEion and disagreed with the rest of the Muslims. According to
their belief a sinner is out of the folds of Islam.
Kltazir or Khazirah : (iA$I
meat, white flour, fat, etc.
Idzibr:
ripens.
(41)The
c A$
I) A special dish prepared from ground
agreement to Muklzdbaralz, i.e., selling fruit before it
Kltihibah : ( + W l ) Deception. See Musalrah:

Khildfal~~
: ((JWI) The Muslim state or the office of the caliph.
Mzildl: This term is generally used in the act of Wudn' (ablution). It refers to
the passing of fingers either through one's beard or passing of fingers of one
hand through the fingers of the other hand, or even passing of the little finger through the toes.
Klzimdr : (Jk;Jl)Headcloth, head and face veil, head cover, veil covering the
face but leaving the eyes exposed. Any scarf like piece of cloth used to cover
the whole head and neck and may also be used to cover the bosom of a
woman.
KlzufS: ( d l ) (pl. Khifdfl Leather soclrs or slippers.
Mzul': (elIt
)signifies a woman's securing the annulment of her marriage
through the payment of some compensation like returning back the Mahr to
her husband which he gave her. See Qur'an, Al-Baqarah (2:229).
Mzumrah : (;+I)
A small mat just sufficient for the face and the hands (on
prostrating during prayers).
Khunzs: ( d l ) It literally one fifth. One fifth of the spoils of war is
earmarked for the struggle to exalt the Word of Allah and to help the orphans, the needy, the wayfarer and the Prophet's kinsmen. Since the Prophet
@$ devoted all his time to the cause of Islam, he was not in a position to
earn his own living. Hence a part of Mzunzs was allocated for the maintenance of the Prophet @ as well as for his family and the relatives
dependent upon him for financial support. See Qur'an, Al-Anfill (8:41).
Kltuslzii': (t&I)
Submissiveness and attentiveness during the prayer with
homage, humbleness and fear of Al1211.
Khutbah: ( ? & I \Sermon
)
or religious talk. The weekly community address
given by an Imdrn immediately prior to the Friday congregational prayer. The
address serves as a venue for leaders to share with members of the congrega-
434
.&h~l
&tilrili
tion religious insights, to discuss Islamic viewpoints on important contemporary issues, and to reinforce teachings of Islam. The greatest sermon in
the history of mankind is called Khutbatul-Wad2 (the Farewell address), given by the Prophet Muhammad g , during his last Hajj in 10 A H . There are
various types of sermons:
1. IChutbatul-Jumu'ah (the Friday sermon). This is given immediately before

the Jumu'ah (Friday) prayer. 2. Khz~tbntz~l-'Eid(the 'Eid sermon). This is given immediately after the prayer of the two 'Eids. 3. Khutbatzm-Nikiih (the
marriage sermon). This is given during the marriage ceremony.
Khutbattcn-Nikiih: (c15;211 +)
the marriage contract.
A speech delivered at the time of concluding
Kifiyah: (+M) An obligatory Islamic rule. If one person performs the act,
then it is not required for others to perform. For example, the burial of a
deceased Muslim is obligatory on any one person to perform.
KijZ: ( W l ) Share or portion, a like part.
Ki'iib: (uM1)Ki'iib is plural of Kn'b and refers to bones taken from the
knees of'sheep which were used in gambling similar to dice. Dice (for playing).
Kohl: (&All) Antimony eye powder.
K@fah: ( 3 4 1 )A city of Iraq.
&fir : (J CriU I) Plural of Kcfir (see Kcfir).

Ka$: (49) An Arabic script. Angular writing style often used for early
hand-wriften copies of the Qur'b.
K u f r : (41)
The state of disbelief. Its original meaning is 'to conceal'. This
word has been variously used in the QurY2nto denote: (1) state of absolute
lack of faith; (2) rejection or denial of any of the essentials of Islam that
constitute to believe in Allfih, His angels, His Messengers, His revealed
Books, the Day of Resurrection, and Al-Qadar (i.e., Divine Preordainments
whatever Allah has ordained must come to pass); (3) attitude of ingratitude
and thanldessness to All&; and (4) non-fulfillment of certain basic requirements of faith. In the accepted technical sense, KLL@consists of rejection of
the Divine guidance communicated through the Prophets and Messengers of
God. More specifically, ever since the advent of the last of the Prophets and
Messengers, Muhammad g , rejection of his teaching constitutes Kz~fr.Killing
a believer also constitutes disbelief.
Kufil': (+I) It means to be similar or resembling or peer. Similarity or
equality in four things - religion, lineage, profession and freedom is regarded
435
+L~
&\rill
I &&
reliable. Among these four, religion is agreed upon. Lineage is not proved
from any true and authentic Haditlz, rest of the two, profession and freedom
are admitted by all. To marry other than K~ifi,'is not prohibited, but it is
better to marry in I&&' for many reasons.
Ku~iyah: ($1)
Surname. Calling a man, 0 'father of so-and-so!' Or calling a
woman, O'motl~erof so-andso!' This is a custom of the Arabs.
Literally a footstool or chair, and sometimes wrongly
Kursi: (&$I)
translated as Throne. The Kursi mentioned in this Verse should be distinguished from the 'Arsh (Throne) mentioned in V.7:54, 10:3, 85:15 and
elsewhere. Prophet Muhammad & said: ''Tl~eKursi compared to the 'Arslz is
nothing but like a ring thrown out upon open space of the desert." If the
Kzn:vi extends over the entire universe, then how much greater is the 'Arsh.
Indecd AIlBh, the Creator of both the Kz~rsiand the 'Arsh, is the Most
Great.
Ibn Taymiyyah said in the chapters: a) To believe in the Kursi, b) To believe
in the 'Arsh (Throne):
It is narrated from Muhammad bin 'Abdull2h and from other religious scholars that the K ~ ~ iiss iin front of the 'Anlz (Throne) and it is at the level of
the Feet. (Fatcwa Ibiz Tayrniyyalz, Vol. 5, Pages 54, 55)
Kusiif: ( 2 4 1 ) Solar eclipse. See Kasafat.
Labbayk: (&J)
Literally means a response to the call.
Labbayka nla Sa'dayka:

to Your orders.
&J) I respond to Your call; I am obedient
Laglzn): ( 4 1 ) That which is not suitable-vain talks, useless discussion and

playfulness.
Lh Izawla wa M qun~niatailfi biEilz: (dLY j ~2YS JF Y) The meaning of
this expression is: 'There is no power and no strength except wit11 All211 the
Almighty.' This expression is read by a Muslim wllen he is struck by a calamity, or is taken over by a situation beyond his control. A Muslim puts his
trust in the Hands of Allah, and submits hirnself to AllS11.
Lahd : (llxll I) Niche type of grave.
LrShut : (op
YJ I) Divine.
Ld ZlCha illall~h:(dl Y! ally) This expression is the most important one in
Islam. It is the creed that every person has to say to be considered a Muslim.
It is part of the first pillar of Islam. The meaning of which is: 'None has the
right to be worshipped but AllBh.' The second part of this first pillar is to
436
+Lyl
filritl #&
say: 'Mz~hnmmndz~n
Ras~lz~llGh,'
which means: Muhammad is the Messenger
of AU2l-I.
Ldt: (O%I) A chief goddess of the Thaqif tribe in Ta'if, and among the
most famous idols in the religion of the pre-Islamic Arabia. See the Noble
QurY2n,An-Najm (53:19)..
Laylaiul-Qadr:
;iW) 'The Night of Power,' concealed in one of the odd
last ten nights of the month of fasting (i.e., Ramad2n). The night on which
the Qur'iin was f.irst revealed by Jibra'il to the Prophet Muhammad &$ in 610
CE, during his retreat in the cave of HirB above Makkah. All31 J3L;
describes it as better than one thousand months, and the one who worships
All& during it by performing optional prayers and reciting the Noble
Qur'iin, etc., will get a reward better than worshipping Him for one thousand
months (i.e., 83 years and four months). Muslims commemorate this night,
believed to be the 27th of Ramadan (though unknown for certain), by offering additional prayers and supplications late into the night. [See the Qur'an
Stirat 97 (V.97: 1-5)] (See Sahih Al-Bukhd4 Vol. 3, Hadith No. 231 and
Chapter No.2)
Al-Latif: (41)
The Subtle One Who is AU-Pervading. One of the ninetynine Attributes of God. The exact meaning of this word is very difficult to
fully understand. It includes all of the following meanings: 1. So fine that He
is imperceptible to the human sight. 2. So pure that He is unimaginable to
the human mind. 3. So kind that He is beyond human comprehension. 4. So
gracious that He is beyond human grasp. 5. So near that He is closer to us
than our jugular veins. See the Noble QurY%n,Al-Hajj (22:63), Ash-Shiira
(42:19).
41)A guarded Tablet in the Seventh

Al-Lawh Al-Mah.z: ( & d l
Heaven. The Noble Qur22nwas &st written on the Lnwh Mahfilz in its entirety before it was sent down to the Baytul-'Izzah in the First Heaven.
Li'zn : (3LdI) Mutual cursing. Both.the wife and the husband take an oath
when he accuses her of committing illegal sexual intercourse and after it invoking the curse of All& upon the liar. (Siirat An-Ntir, 24:6, 7, 8, 9)
Liwd': (PI~UI)A standard, it is smaller than R2yah (+I31 flag).
Al-Lizdm: (eljJI)The settlement of affairs, in the Hadith, it refers to the
battle of Badr, which was the means of settling affairs between the Muslims
and the pagans.
Luqatah: (WI)Any article or a thing (any document or a purse) found by
somebody othlerthan the owner who has lost it.
Ma'lifiri :( 6 )L)A Yemeni Burd (sheet).
437
+%Yl
b ~ \
Madlzltab: (-UI)
A term used in reference to a particular 'school of
thought' in Islam. As Islam spread to new regions outside the Arabian peninsula and new social, economic and religious issues arose, many scholars
studied the sources of Islam to find permissible and practical solutions that
believers could employ to address these issues. Over time, the teachings and
tl~ougl~ts
of five respected scholars gained prominence, and Muslims tend to
adhere to any one or the other school of thought of these scholars. Each
school's opinions, while differing to some degree with the others, are considered equally valid as a source of practical guidance for the 'lay' Muslim.
Madlii: ( & J I ) Pre-coital fluid. A thin fluid generally released by the private
parts of bbth men and women at the time of passion.
MaCdl~,Br:(JSLJI) Literally means 'one who is excused.' In Islamic
jurisprudence it refers to that person who has certain siclcness due to which
he is excused or exempted from certain acts.
Al-Madinalt : ( & d l ) The well-known sacred city of Saudi Arabia, where the
Prophet's Mosque is situated, it was the first city-state that came under the
banner of Islam. Madinalz means city, and Madinatulz-Nabi (the city of the
Prophet) was the name talren by the citizens of the city formerly named Yathrib, often called Madinah Munawarrah - the Illuminated, or the Enlightened City. TBbah and Taibah were also the former names for AlMadinah. It became the center of the first Islamic community and political
state after Prophet Muhammad @ migrated there from Makkah in 622 CE.
The people of Al-Madinall welcomed the persecuted Muslims of Makkah
with open arms, establishing a sense of brotherhood and sisterhood viewed as
a tangible ideal for Muslims today. Prophet Muhammad @ died in AlMadinah in 632 CE and was buried in his room adjacent to the city's central
mosque, which he established.
Al-Madmadalt :(WI) Rinsing the mouth.
MaglidPr : (2l;dI) A bad smelling gum.
MagltrZzi: (6jl;dI) Plural of Maglzza or Glzazwah (i.e., holy battle). The
military cam"pigns inwhich the Prophet @ himself participated.
Magltrib : ( ? - d l ) Sunset, evening obligatory prayer, that is performed right
after the sun sets over the horizon. It consists of three Rak'alzs and can be
offered between just after sunset and before the stars appear in the sky.
Malir: (&I) (SadGq j l d l ) Bridal-money given by the husband to the
wife. It is part of the Muslim marriage contract. It can never be demanded
back under any circumstances. Malzr signifies the amount of payment that is
settled between the two spouses at the time of marriage, and which the hus-
438
+L$I
&MI&&
band is required to make to his bride. Mahr seems to symbolize the financial
responsbility that a husband assumes towards his wife by virtue of entering
into the contract of marriage. (Mahr Mz~wajjal:Deferred dower or dowry;
Mahr Mu 'ajjal: Immediate dower or dowry)
Mahram: (e+l)
The person with whom marriage is not permissible and
with whom strict Hudb is not obligatory. A Mahmm refers to the group of
people who are forbidden for a woman to marry due to marital or blood
relationships. These people include: Her permanant Mahrams due to blood
relationship, and those seven are: her father, her son (who passed puberty),
her brother, her uncle fiom her father's side, her brother's son, her sister's
son, and her uncle from her mother's side. Her Radii' Mahrams due to sharing the nursing milk when she was an infant, and their status is similar to the
permanent seven Mahrams (i.e., nothing can change their status). Her in-law
Mahrams because of marriage and they are: her husband's father (father-inlaw), her husband's son (stepson), her mother's husband (stepfather), and her
daughter's husband. These categories of people, along with the woman's husband, form the group of allowable escorts for a Muslim woman when she
travels.
Maytah :( 4 1 ) Dead meat (meat of a dead animal).
Maysir : (41)
Gambling. Literally means getting something too easily.
Al-Majid: ( M I ) The Most Glorious. One of the ninety-nine Attributes of
Allah.
(&A
Majzis :
I) (Magians) Fire worshippers. These people lived mainly in
Persia and the eastern Arabian peninsula in the pre-Islamic period of Ignorance. See Noble Qur'an, Al-Hajj (22:17).
Makkah : (G)An ancient city in Saudi Arabia where Abraham and Ishmael
built the Ka'bah. Muhammad @, a member of the Quraysh tribe, which
traced its lineage back to Abraham, was born in Malkah in 570 CE. After
migrating to Al-Madinah to further the message of Islam, Muhammad $$$
returned to Makkah in 629 CE with fellow Muslims to reinstitute the age-old
monotheistic Hajj. In 630 CE, after the Quraysh violated a peace treaty, Muhammad g marched on Makkah and gained control of the city peacefully,
thereafter clearing the Ka'bah of idols and reintegrating the city into the fold
of Islam.
Makfik :(A@
I ) Weight equal to 6 Mz~ddor 3 kilo and 258 gram.
Makr : (
9
I ) It signifies a secret strategy of which the victim has no inkling
until the decisive blow is struck. Until then, the victim is under the illusion that
everything is in good order. See Noble Qur'an, kl-Imrdn (354).
439
+ ~ o l y l &tdi
Makrzilz: ( 6 9 + 1 1 )Lawful or legal but Undesirable or disliked but not

prohibited such as growing fingernails or sleeping on the stomach. Not doing
the Makzilz counts as a good deed and doing it does not count as a bad
deed. Makd11, is of two types: Makdlz Talil$nzi and Makalz Ta~zzilzi.Makalz
Tahrillzi is that which has been established by a proof which is not absolute.
The one who rejects it is regarded as a Fasiq (open sinner). A person who
does something that falls under this category without any valid reason will be
committing a sin and will deserve punishment. Makalz Talzzilzi is that which
if left out, will be worthy of reward and if carried out, will not entail any
punishment.
MalEJikalz: (&%dl) (sing. Malak) Angels, a class of God's creations. Angels
inhabit the unseen world, and constitute a group of beings who do God's
commands and who perpetually engage in His glorification. Muslims believe
each human being is assigned two special angels as recorders - one records a
person's good deeds while the other records a person's evil deeds. These records will be summoned on the Day of Judgment and each individual will be
called to account for his or her deeds. A few angels are named in the
Qur'Bn, such as Jibra'il (angel of revelation), Miltii'il (angel of rain and
plant), and IsrBfil (angel who sounds the horn on Judgment Day, calling all
souls to account).
Al-MalEJikah: (&%dl) Another name for Szlrat Fatif; Sfiralz 35 of the Noble
Qur'sn.
Mallzamak : (a,xkll) (pl. Malalzinz) The Fierce Battles that will take place
near the End Times before the coming of Dajjal. (Antichrist or False Masih).
MEliki: (&I L) Islamic school of law founded by Imam Millilt. Followers of
this school are known as the Msliki.
Marnlzik : (A+
I) A male slave.
Malzdt: ( i L ) It was the chief idol worshipped by the Khuzil'ah and Hudhail
tribes.
Malzciralz : ( i J U I) A tower-lilte structure, more commonly called a minaret,
from whicl~the Mu'adlz-dlzilz (caller to prayer) calls out the Adlzan (call to
prayer). The minaret is usually located adjacent to the mosque, though for
architectural reasons they may be placed at various places on the mosque
grounds for practical as well as decorative effect.
MarzEsik : (&LA\) The acts of Hajj lilte Ilzlnilz, Tawof of the Ka'balz and
Say of Safil and Manvah, stay at 'Arafst, Muzdalifah and Mina, Ranzy of Ja~izarat,slaughtering of Hady (animal) etc. For details, see The Book of Hajj
and 'Unzralz, Salzilz Al-Buklz~?l$,Vo1.2-3.
440
+&?I
ti^\^&
M a n i i ~ i ' : ( ~ L dAl )vast plateau on the outskirts of Al-Maanah.

MandEb: ( u g ~ ) (Recommended) This category is recommended for the
Muslim to do such as extra prayers after Zuhr and Maghrib prayers. Doing
the Mandab counts as a good deed and not doing it does not count as a bad
deed or a sin.
Mani:
(dl)
Semen or sperm.
Manihah : (-1)
@I. Mand'ih) A sort of gift in the form of a she-camel or
a sheep that is given to somebody temporarily so that its milk may be used
and then the animal is returned to its owner.
Mann: (dl)
The Divine food sent to Israelites from heaven. It was in the
form of sweet grains. A small round thing, as small as the hoar frost on the
ground. It usually rotted if left over till next day; it melted in the hot sun;
they used to eat it according to their necessity. It is also said that the actual
manna found to this day in the Senai region is a gummy saccharine secretion
found on a species of Tamarisk. Some say it was truffles while some say
mushrooms.
Manniin :( 5 l d 1 ) The one who reminds others of what he has given to them.
Manzil: ( J ~ I @I.
) MandziZ) Portion. There are seven Mandzil in QurBn to
be recited over seven days. The last Manzil niclaamed as Mz@ssal. or Hizbul-M~Ifassal.
,
Maqdm Ibriihim: (@l3j L) The Station of Ibr8l-h or the standing place
of Ibr&hAm,a place near t!I e Ka'bah, where there is a stone bearing the footprint of Prophet I b r B b @I on which Abraham MI stood while he and
Ishmael
were building the Kn'bah.
Maqiim MahmEd: ( 2 4 1 p L d l ) The highest place in Paradise, which will
be granted to Prophet Muhammad @ and none else.
Miiriqah : (;i?i,kll) (Passers through) One of the Khawarij sect, so named
because they had strayed away from the true faith.
Ma'rz7f: ( d S d l )It refers to the conduct that is reckoned fair and equitable
by the generality of disinterested people.
Marwah : ( i g i e f l ) Granite, a sharp-edged stone. Ibn Hajar says in Hadyz~s-Sdn^
that Manvah is a sharp stone after which the mountain across from Safd was
named.A mound near the Ka'bah that is referred to in the Qur'an as one of
the symbols of AllBh. It is in conjuction with Safa. Now it is a remnant of a
mountain in Makkah.
Maryam: ((c'.4) Mary, the mother of Jesus. Maryam is considered by
441
; i c o ~ y &MI
l
Muslims to be the most favored of women to God, for her chastity, piety and
dedication. Muslims believe she miraculously bore Prophet Jesus WI in her
womb and gave birth to him, while remaining a chaste virgin. The fact that
an entire chapter of the Qur'Fin is titled Maiyanz indicates that the lessons of
her life are extremely important for Muslims.
Mas'alalt : ( U l ) Literally means an issue, problem or question. In Islamic
jurisprudence, it refers to a rule, or regulation. The plural of Mas'alalz is Masd 'il.
Maslz: (&I)
body.
The act of passing of wet hands over a particular part of the
Mii-s1zii'-Alliih : ( d l ~ l - 3La) An Arabic sentence meaning literally, 'What

AllBh wishes,' and it indicates a good omen.
Maslzcar: ( 4 1 ) Shrine. A place appointed for sacred rites.
Al-Maslz'arul-Hariinz : (e\pJI 4 1 ) The boundary of Al-Masjid Al-HarBm in
Makkah. It is prohibited to kill any game, to damage any plant or tree, or to
act in any manner that will violate the sanctity of the Sacred Mosque.
Mask~ubaR:(++.dl)
Attic room, something of a room or space just below
the roof to be used for storage.
Al-Masilz Ad-Da$cil: (J GJJI
Prophet Muhammad said
I) The lying christ. The anti-christ which

before the Day of Resurrection.
Masjid: ( 0 1 ) (pl. Masfijid) Mosque. A term meaning 'place of

prostration,' Masjid designates a building where Muslims congregate for coinmunal worship. The term comes from the same Arabic root as the word Sujiid (prostrations), designating the important worship position in which
Muslims touch their forehead to the ground. Often, the French word mosque
is used interchangeably with Masjid, though the latter term is preferred by
Muslims. The Masjid also selves various social, educational, and religious
purposes. There are three sacred Masdjid in the world, which Muslims hope
to visit and pray within
Masjid Aqsii: (&yI
0 1 ) The 'Furthest Mosque' built by the early
Muslims in Al-Quds in Jerusalem, on or near where the Temple of Solomon
once stood. It is the third sacred mosque of the Muslims. See Baytul-Maqdis.
I) (The Inviolable Mosque). The Grand

Al-Masjidul-Harcim : (r I& 1
Masjid in Maldtah. The Ka'bah (the Qiblalz of the Muslims) is situated within
it. It is the first sacred mosque of the Muslims.
Masjid Nabawi : ( 6 4 1 Q1)
Another name for the Masjidur-Rasiil in AlMadinah. The body of the Prophet $$$ is buried there. It is the second sacred
442
ljlriti *&
mosque of the Muslims.

Masjid Shajarah : ( ~
I +-..A)
4A mosque outside Al-Madinah, where most
of the Hiijis go for wearing Ihrlim; a MQlit.
Matiif: ( & M I ) Area of Tawlif.
Mathiini : (j
bJ1) The oft-repeated Verses of the Qur'sin, and that is Sarat
Al-Fiitihah, iecited repeatedly in the prayer.
Ma'thurah : (; jkl 1) Custom.
Mawlil : (J40Jl) Literally means protector, and a person of slave origin who
does not have tribal protection. AU5h describes Himself as the Mawlli or the
Lord (AUsih) of the believers. Mawlii is a word with dual meaning, and can
mean either master or slave. It may also be considered as friend, relative,
cousin, son of paternal uncle, ally, supporter, etc. It is also the term used to
describe a freed slave who remains as part of the family.
Mawliiya : (&YY) My lord, my master (an expression used when a slave
addresses his master (also used for freed slave). Also a form of address to a
ruler implying protector.
MawqtZdhah : (;i>40Jl) An animal beaten to death with a stick, a stone or the
like without proper slaughtering.
Mawiili :(31
4I) Non-Arabs and originally former slaves.
Mawiiqit :(+
I4I)
See Miqlit.
Mayiithir : (&dl) (pl. of Mithamh) Red silk cushions stuffed with cotton that
were placed under the rider on the saddle.
Mayyit: (+)
A corpse, dead body of a human being
Mazhar: (&I)
A symbol, apparently a finite thing that points toward
something unbounded and indescribable. The knowledge conveyed by the
symbol cannot be apprehended in any other way, nor can the symbol ever be
explained once and for all. Its true meaning becomes known via visible manifestation of anything associated.
Mihjan :
(A
I ) A walking stick with a bent handle.
Mihrilb : (U14
1) A niche in the wall of a mosque that indicates the place
of standing of the Imiim, and the Qiblah, the direction of Ka'bah, towards
which all Muslims turn during the formal worship. Architecturally, the Mihriib serves to amplify the voice of the Imiim as he leads the worshippers in
prayer.
Mijannah : (&d
I ) A place at Maldcah.
443
+%$I
a t 1
ifid
Mildd: (>Y+!l)Literally means 'birth, birthday.' In this context it refers to the

birthday celebrations held in respect for the Prophet g.In most cases these
celebrations are innovations whiclt are accompanied by many other evils.
Millak : (UI) See U17zr7zalz.
Mind: (;p)A plain five miles from Malckah and approximately ten miles
from 'Arafgt within the bounds of the HarGin (sanctuary) of Makkah. During
the Hajj the pilgrims pass the night between the eighth and ninth day, before
proceeding to 'Arafat on the ninth day. An essential place to visit during the
Hajj.
Minbar: ( 4 1 ) Steps with a pulpit on which the I1lzd17z stands to deliver the
Klzz~tbah(sermon or address).
Miqdt: (al+Jl)
(pl. Mawdqit) The appointed places specified by the Prophet
for entering the state of Ilzrdi~z(consecration) before entering Maldcah
when intending to perform rU~7~,rah
or Hajj.
Mi'rdd: ( 2 1 4 1 ) A hunting instrument, part of which has a sharp-edged
piece of wood, or a piece of wood with a sharp piece of iron attached to it.
It is sometimes referred to as a hunting adze.
Mi'rdj:
Literally means 'ascension'. In Islam it refers to the Night
Journey of the Prophet @ from Makkah to Jerusalem and then the
Ascention through the realms of the seven heavens wherein he communicated with Allah. (See Haditlz No. 345, Vol. 1, Haditlz No. 429, vol. 4 and
Ahnditlz No. 345, Vol. 1, 227, Vol. 5, Salzilz Al-Bukhdri) [Also see (V. 53:12,
17:1) the Qur'an] See also Isrd' and Mi'rdj.
Mirbad: (441) A place where dates are dried, also said for a small
enclosure for animals.
Mirt: ( L A \ ) (pl. MulBt) A sheet of wool or silk to wrap around.
Miski~z:(&I)
(pl. Masdkilz) The word denotes helplessness, destitution.
Thus Masdkilz are those who are in greater distress than the ordinary poor
people. Explaining this word the Prophet @ declared that Masdkiiz are those
who cannot malce both ends meet, who face acute hardship and yet whose
sense of self-respect prevents them from aslung for aid from others and
whose outward demeanor fails to create the impression that they are deserving of help.
Misr : (w) Egypt.
Miswdk: (21&1) A thin sticlc or twig made of Aralc-tree roots that is used
to clean the teeth.
Mitharah :(;+J
444
+&$I
&Lit1 &&I
1) See Mayfithir.
Mithqdl: (J W I ) A special l&d of weight (equals 4 217 grams approx., used

for weighing gold). It may be less or more. (20 Mithqdl = 94 grams approx.)
Mizr : (Jp-lI) Beer.
Mzdadh-dhin: (&+I) A call-maker who pronounces the Adhdn (call to
prayer) loudly from a minaret or other suitable location near a mosque prior
to the five daily worship times calling people to come and perform the prayer. The Mzi'adhdhin may also perform other duties, such as reciting the
Q u r ' b while worshippers assemble at the mosque and perform the Wtidtl'
(ritual washing, ablution) a few minutes prior to commencement of congregational worship.
Mucdhad: (JAUI)
Protected. A non-Muslim who has a treaty with the
Muslims, or is living under Muslim protection. Technically, it refers to the
People of the Scripture who have been promised protection by the Muslim
state. It is similar to Dhirnmi.
MuYallafatuuLQuliib:("@I
dp) New Muslims who were given Sadaqah by
the Prophet @ to keep them firm in the fold of Islam.
Mucarras:
(&A
I) A place nearer to Mina than Ash-Shajarah.
Mucdmalah: (L
I dI) (pl. Mzi'fimalfit)A term used for a transaction, dealing
or an agreement wherein some money or other type of wealth is involved.
Mu'ancan: ( 4 1 ) Those AhdcEith in which narrator relates the text using the
preposition 'an.
Mu'aqqadah: (iLbd1) It is an oath that a person swears to express his
determination and definite intention to do something in future. The expiation becomes obligatory for breaking this oath. The expiation for this oath is
to feed ten poor persons, or to clothe them or to set a slave free.
Mufasfar:(&-2
I) Garments lightly died with safflower-almost orange color.
Mu%sharah : (~9
I dI) Literally means society. In Islamic terminology, it
refers to one's social relationships and social dealings.
Mufattilah: ( U l ) This sect does not believe in the primacy of AUBh's
Attributes.
Mucawwidhdt:(aliy.,Jl)
The last three Szlrahs of the Qur71?n.
Mu'awwidhatdn or Mu'awwidhatayn: (j;;i+I

(113) and Szlmt An-Nas (114).
Mubdh: &
(tJ)l.
9\ 3 L - 5 4 1 )i.e.,
Scrat Ak-Falaq
Things or acts Permissible or allowed in Islamic law. This
445
&%IJI
&Udfl &&
category is left undecided for the person, such as eating apples or oranges.
Doing or not doing the Mubdlz does not count as a good or bad deed.
Mubaslzshirkt: (al+I)
Heralds. Glad tidings. True dreams that are a part
of prophethood. [See the F.N. of (V. 10:64), Salzilz Al-Buklzdn", Vol. 9, Hadith
No. 1191.
Miibiqkt: ( a & & \ ) Great destructive sins.
Mu&baralt : (;Alllpll) An animal with the sides of its ears cut off.
Mudabbar: (+.dl) A slave who is promised by his master to be manumitted
after the latter's death.
Mudkrabah: ( z L&J
~ I) (Sleeping partnership or limited partnership) An
agreement between two or more persons whereby one or more of them provide finance, while the other(s) provide enterpreneurship and management to
carry on any business venture whether trade, industry or service with the objective of earning profits. The profit is shared in an agreed proportion. The
loss is borne by the financiers only in proportion to their share in the total
capital.
Mudkrib: (uJL&J~) The partner who provides entrepreneurship and
management in a Muddrabah agreement, i.e., the one who contributed his
labor to the partnership.
Mudd: ( d l ) A dry measure of two thirds of a kilogram (approx.). It may be
less or more. Sd' equals 4 Mudds (3 kilograms approx.).
Mufaddamalz: ( ~ d l Garments
)
deeply dyed with safflower-almost red
color.
Mufassal or Mufassalkt : (aWl Si 3aa4JI) The shorter Siiralzs starting
from Qdf to the end of the Noble Qur'gn (i.e., from No. 50 to the end of the
Qur'gn 114).
Mufattaqah : (ZLIl) A mixture of sugarcane, molasses, sesame and
fenugreek.
Mufawadalz : ( G g lkcjI) A basic contract of partnership based on Wakdlalz
and Kafdlalz. It requires full commitment from the partners. In order to
achieve this purpose, the partners must try to maintain equality in the capital, labnr, liability and the legal capacity and also declare each partner to be
a surety for the other.
Mu@: (&I)
One who issues verdicts.
Mulzadditlz : ( a dI) (pl. Mulzadditlzi~~)

An Islamic scholar of Hadith (sayings
and traditions of the Prophet Muhammad @).
446
&LyI
&Udl13u&
Muhaffalah :(Ul)
Animals that have not been milked. See M~~sarrCit.
Mzlhtijir: (irlg-ll) A person who does Hijrah (emigration). Anyone of the
early Muslims who had migrated from any place to Al-Madinah in the lifetime of the Prophet & before the conquest of Makkah and also the one who
emigrates for the sake of AllSth and Islam and also the one who quits all
those things which Alliih has forbidden. According to a HacEith, M~~hdjir
is the
one who forsakes mistalces and sins. (Ibn Mcijah: 3934)
Muhallal lahfi: (dJ W l ) The first husband for whom another man marries
his divorced wife in order to divorce her so that the first husband can marry
her again.
Muhallil: (JLJl)
The man who marries a woman in order to divorce her so
that she can go back to her first husband.
Muhammad: (L-)
The one who is much praised, the last Messenger
Muhammad B. The Prophet and righteous person believed by Muslims to
be the final Messenger of God, whose predecessors are believed to include
the Prophets Adam, Noah, Abraham, Moses, David, Jesus and others. Born
in 570 CE, Muhammad @ grew up to become a well-respected member of
Makltan society. In 610 C.E., he received the first of many revelations that
would eventually form the content of the Qur'Stn. Soon after this initial
event, he was conferred prophethood and began calling people to righteousness and belief in One God. Muhammad & died in 632 CE, after
successfully (re)establishing the religion laown as Islam and providing Muslims with a model for ideal human behavior.
Mzchtiqalah : (SU I ) Renting land in return for one third or one quarter of
the produce. This term is mostly used concerning cultivation.
Muharram: ( ~ 4 1 An
) act that is strictly forbidden in Islam.
Muhamam: (p+l)
month of All&.
The first month of the Islamic calendar. Also called the
Muhassab: ( d l ) (See Abtah) A valley outside Makkah on way to Mina,

sometimes called Khayf Bani Kiniinah.
G)
Muhassar:
A place between Mina and Muzdalifah to make hurry
while passing it. At this place the army of Abrahah was destroyed. It is said
to be a place of satans.
Muhdath : (&X)
Innovation.
Muhdith : (a&) An innovator of heresy.
) Muhkam:
l d &+ (
Q u r ' ~ cVerses the orders of which are not cancelled
447
&Kcuyl &La!
&&
(abrogated), non-allegorical and are clear.

MuRri~lz:(ey-sJl) One who enters into the consecration state of Ilzr~71nfor
the purpose of performing the Hajj or 'Ulnmlz.
MuArimah : (L+
Muhsa~z:
I) A female who assumes Ilzrdnz.
(A
I ) One who is married.
Mulzsanfit: ( a w l ) It means 'protected women'. It has been used in the

Qur'2n in two different meanings. First, it has been used in the sense of
'married women', that is, those who enjoy the protection of their husbands.
Second, it has been used in the sense of those who enjoy the protection of
families as opposed to slave-girls.
Mulzsar : ( d l ) A Mulzliwz who intends to perform the Hajj or 'U7zmlz but
cannot because of some obstacle.
Mujfihid: (JAW\)
(pl. Mujiilzidiiz) One who takes an active part in Jilziid and
fights for Islam. A Muslim fighter. The opposite of Qii'idilz. See Jilziid.
Mujauiz: ( j 4 1 ) A Qii'if: a learned man who reads the foot and hand
marks.
Mufiizalz: (;+I)
Literally means a miracle. In Islam it refers to miracles
performed by Prophets. Prophets do not perform miracles out of their own
accord but throug1-1the direction and will of Allah.
I) Collection of Ahdditlz alphabetically arranged by the names

irrespective of subject matter
Mujtalzid: (+-dl)
(pl. Mujtahidzilz) Independent religious scholar, a
specialist on the deduction of the Islamic rules who do not follow religious
opinions except from fom major sources: the Qur'gn, Haditlz, conscience of
the community from all over the Muslim world, and reasoning.
Mukctab : ( + U l ) A slave (male or female) who binds himself (or herself)
under a contract of manumission to pay a certain ransom for his (or her)
freedom.
Muklz~barah:( ; A U ~ Selling
)
fruit before it ripens. Some say it is leasing
the land for cultivation, while the owner will get whatever is produced from
one area of it, and another area is for the cultivator. Ibn Hajar says Muldziibarah refers to sharecropping when the seeds are supplied by the cultivator,
while Muziira'alz refers to sharecropping when the seeds are supplied by the
owner of the land.
Muklzfidaralz: (;*ljrell)
reaped is Muklzddaralz.
The buying of a raw crop before it is ready to be
448
+%?I
&kt!#&J
Mukhadram : ( ? d l ) (pl. Mz~khadramBn)A person who became a Muslim

during the Prophet's lifetime but did not see him.
MulB'anah :(LWl) The act of performing Li'iin.
Mz~labbadah: (;li;kll) Cloak made from a thick patched sheet.
MukFmasah : (-MI)
Mz~Bmasahis a buy for prefixed price with closed
eyes or in darkness just by the first touch of hand. For instance, a man goes
to a cloth merchant and proposes him to buy a roll of cloth for a prefixed
price on the condition that he will close his eyes and will go to touch the
rolls, whatever the roll will come under his first touch, he will have it. This
kind of trade is prohibited. It is also called Limiis.
Mulhid: ( d l ) Atheist, one who denies the existence of God.
Mulhidfin : (rjs&l)
Heretical, unorthodox, one relating to or characterized
by departure from accepted beliefs or standards.
Multazam: (tjrkll) The area between the Black Stone and the door of the
Ka'bah where it is recommended to make supplications.
Mu'min: (?j.9.9Jl) A person who has deep faith in All& and is a righteous
and obedient slave of M2h.
Muntibadhah: (;&LA) The sale by Mzmiibadhah is like gambling: Two
persons may agree to barter one thing for another without seeing or checking
either of them. One may say to another, "I barter my garment for your garment," and the sale is achieved without either of them seeing the garment of
the other. Or one may say, "I give you what I have and you give me what
you have," and thus they buy from each other without knowing how much
each has had.
Mundfiq :(&LLJ I)Hypocrite, a person who puts on a false appearance of virtue
or religion. One whose external appearance is of a Muslim, people see him
praying, fasting, etc., but whose inner reality conceals his K Z L(disbelief).
,
(See
Al-Baqarah 253-23). A Mz~niifiqis more dangerous and worse than a Kiifir.
Munkar wa Nakir:
dead in the graves.
(A9
6 )The names of the two angels who question the
Muqiibalah :(;iL LJI9 The animal whose ears have been severed.
Muq&llid: ( U l g A follower of a qualied specialist on religious matters.
Mugaradah: (L..L-~WI) Another name for Mudiirabah used by the M W s . It
has two explanations: a) To lend money or something to someone. b) To be
a partner, i.e., one person invests money and the other does practical work
afid the profit is shared between the two according to the agreed percentage.
449
LplLuYl &U\@SBg
Muqarrabzin : ( d & + J l )Literally means, 'those who have been brought near.'
On the Day of Resurrection, AllBh will sort out the good and the evil into
three groups:
1. Muqar~abz?rz- the exalted class, those who will be nearest to AllBh. Also
described as the Sdbiqiirz, meaning 'those who outstrip the rest.' 2. AslzdbulMayr7zarzalz - literally means, 'the Companions of the Right.' The righteous
people destined to enter Paradise. 3. Aslzdbul-Maslz'ar~zalz - literally, 'the
Companions of the Left.' These will be the inheritors of Hell-fire. See AlWdqi'alz (5611-56).
Al-Muqaaa'&t: (cr-~W I) The initial abbreviated letters prefixed to certain

Siimlzs of the Qur'Bn.
Muqayyar: (+I) A name of a pot with a coating of tar or pitch in which
alcol~olicdrinks used to be prepared.
Murtibit: ( k l d l ) A person who is on the road spreading Islam.
Mu~ji'alt: ( + d l ) (Also called the people of Irjd'.) The Muiji'alz sect has the
belief that Irndrz (faith) concerns with words only, it has no link as far as
deeds are concerned.
Murtad: (~$1) Apostate. One who commits apostasy, renunciation of a
religious faith or the abandonment of the previous loyalty.
Mzisa: ( # y ) Moses, an eminent Prophet in Islam mentioned in the Qur'Bn
and the Old Testament. The Qur'Bn contains accounts similar to those in the
Hebrew Bible regarding Moses' early life and upbringing. Muslims believe
Moses was chosen as a Prophet by God, and his mission was to call Pharoah
and the Egyptians to believe in One God and cease oppression of the Hebrew people. Muslims believe the Torah, a Divine scripture, was given to
Moses as a guidance for those who heeded his leadership.
Mustad'aj?n :
(A
1) Weak and oppressed persons.
Musaddiq : (&L+z~I)
The person discharging voluntary charity.
Musallti : (&-I
I) A praying place.
Musalli: ( W I ) One who is offering the prayer.

Musamzaf: ( W l ) More cotnprehensive collection of Alzdditlz divided into
boolts and chapters.
MustSqtit: (;19'L+dl) Watering and doing watchman's job in the fields or
gardens and sharing the produce or cultivating the land and sharing the produce with the owner is called Musdqdt. This is also called Muzdra'alz
( ~ ~ 1 4 1The
) . difference between Musdqdt and Muzdm'alz is that the first
450
&eSLY?I BU!&&
mentioned is for grains and the last mentioned is for fruit trees.
Mzcsarrat or Mz~haffalahor Iailiibah: ( + % I 1j i W
I 9i;I+!)
Such shecamels and sheep whose udders are bind to avoid milldng them for two or
three days to sell them for a higher price as buyer thinks that they deliver
great amount of milk.
Mushabbihah : (-1)
(Anthropomorphist) Those who ascribe human
characteristics to Almighty Allgh.
Mushaf: ( W I ) A copy of the Qur'an.
MushEwarah : (zJ3 W I) It means consultation.
Mushrik: ( 3 4 1 ) (pl. Mz~shrikin or Mz~shn'hln)A polytheist, pagan or
idolater. A person who ascribes partners to All2h. Someone who offers his
adoration to anything besides the one God. Hence, polytheists and idolators
are associators. However, on a more subtle level, anyone who adores God
with an impure love is an associator too.
Musinnah: ( U I ) A female three-year-old cattle, cow or ox (entered its
third year). (Also Thaniy or Thaniyyah, those having two teeth.)
Muslim
+
:(
A person who accepts Islam as his or her way of life. Literally
(and in the broadest sense), the term means 'one who submits to God.' More
commonly, the term describes any person who accepts the creed and the teachings of Islam. The word 'Muhammadan' is a pejorative and offensive misnomer, as it violates Muslims' most basic understanding of their creedMuslims do not worship Muhammad, nor do they view him as the founder of
the religion. The word 'Moslem' is also incorrect, since it is a corruption of the
word 'Muslim.' Muslim is the one who believes in Allah, His Prophets, His
Boolrs, the Day of Resurrection (Qiyfimah), recites the Kalimah, and accepts
the commandments of Allah and His Prophet @ as the Truth.
Musnad : ( d l ) Collection of Ahiidith with complete chains.
MusallZ : (@I)
The place where the 'Eid prayer is performed.
Mzlstadrak : ( A J d I) Collection of Ahiidith a compiler collected according

to the conditions of a former compiler but that were missed by him.
Mzcstahabb: (+I)
An act in Islam that is Desirable, preferable or
recommended, ordered without obligation. Mz~stahabbis something that is recommended and performed in desire for (Divine) love. Refers to those acts
done by the Prophet
or the Companions very occasionally. The acts
whose neglect is not punished, but whose performance is rewarded, e.g., the
call for prayers (Adhiin).
451
&\dff
&&
Mustahhdah : (GLA.AI)
A woman who has bleeding from the womb in
between her ordinaly periods.
Mustaklzraj : (E+
I) Collection of Alzdditlz in which a later colnpiler
collects fresh and additional Isizdd (chains) cited by the original compiler.
Mustawsilalz : (&+I)
The women who has her hair extensions done.
Mut'alz: ( d l ) A temporary marriage. A custom that was common in

Arabia. It was allowed in the early period of Islam when one was away from
his home, but later on it was cancelled (abrogated) by the Prophet @ at
Khaibar, as is related by 'Ali bin Abu TBlib in Salzilz Mu,slinz and Sahilz AlBuklzdi?.
Muta'awwilrin: ( 3 ~ ~ Those
~ ~ (ones)
1 ) who form wrong opinions of Kufi.
about their Muslim brothers.
Mutafalzlzislz : (&I)
A person who conveys evil talk.
Mutafallijht: ( o w l ) The women who have their teeth separated for the
sake of beauty.
Mu'takif: (&I)
One who is in a state of Ifti1c8f.
Mu'tamir : (4
I)The person performing 'Unzl.alz.
Mutalzamrnisalz or Mutanammiscit : ( 0 W l si W I) The women who
have their eyebrows plucked, some say it includes the face.
Mutaslzdbihiit : ( 0 lg?LkA 1) Allegorical. Qur'Bnic Verses that are not clear
and are difficult to understand.
Mu'tazilalz: (a+\)
A member of a medieval theological sect that
maintained that nothing but eternity could be asserted regarding Allgh, that
the eternal nature of the Qur'Bn was questionable, and that humans have
free will.
Mustawslzimht: oL
(A
.)d+
I.
tattoos.
The women who get themselves marked with
Mutras : (&+) A Persian word meaning 'don't be afraid.'

Muttafaq 'Alaylz: (+ &) Meaning 'Agreed upon'. The term is used for
such Alzfiditlz that are found in both the collections of Alzfiditlz: Bulclzdli and
Muslir~z.
Muttaqi: (&I)
Derived from its noun Taqwd (piety and fear of AllBh),
which signifies God-consciousness, a sense of responsibility and accountability, dedication and awe-the things that prompt one to fulfill his duty. Taq11aor heedfulness is the main criterion by which God values the deeds of a
452
&L$l
&Lit!
*&
Muslim (Al-Hzqz~riit49: 13).

Muttaqzin: ( d w l ) Pious and righteous persons who fear Allah much
(abstain from all kinds of sins and evil deeds which He has forbidden) and
love Allah much
all kinds of good deeds which He has ordained).
Muwalladzln : ( d 3 ~ & l ) The children of female slaves from other nations.
MuzEbanah: ( ~ 1 4 1The
) sale of fresh dates for dried dates by measure, and
the sale of fresh grapes for dried grapes by measure. In both cases, the dried
fruits are measured while the fresh ones are only estimated as they are still
on the trees.
Muzafat: ( 6 4 1 ) A name of a pot in which alcoholic drinks used to be
prepared, it is coated with pitch. Also called Mtiqayyar.
Muziira'ah :( k J I
4I) Sharecropping or farming partnership. An arrangement
in which the owner of a land provides the land while another takes care of
the farming, and they share the crops. Ibn Hajar says Mz~ztim'ahrefers to
sharecropping when the seeds are supplied by the owner of the land, while
Mzikhiibarah refers to sharecropping when the seeds are supplied by the cultivator.
Muzdalifah : (3>&1)
(Also called Mash'ar) A place between 'Arafat and Mina,
about 20 l m from Makkah, where the pilgrims while returning from 'Arafat,
have to stop and stay for the whole night or greater part of it (the night), between the ninth and tenth of Dhul-Hijjah and to perform the Maghrib and
'Ishii' prayers (together) there.
Ntir : (> 1211) The fire of Hell.
Nabi: (&I) (pl. Anbiyii') The meaning of the word Nabi is a Prophet. To be
a Prophkt, he should receive a revelation from AU2h that does not necessarily mean a revealed book. When a Prophet is instructed to deliver his message to a certain group of people, he is a Messenger. It is stated in the
Qur72n that there are no more Prophets and Messengers after Muhammad
$gthe last of the Prophets and Messengers.
Nabidh: ( G I ) Water in which dates or grapes etc., are soaked and left
overnight and is not yet fermented. It is lawful. But it begins to ferment as
the time passes, effervescence and bubbling appear and it turns out to be
intoxicating and becomes unlawful.
Nadhr: (>dl) is one of the three types of vows to Almighty Allah.
Nadihah : (GUI) A camel used for agricultural purposes.
~ a d i y (&I)
: .. '
A part of an arrow.
453
&Lyl
&U\&
, $I
Nafatlz : (LAI) Witchcraft.

Nafilt : (&I) Puffing of Satan.
Nfifilalz: (Lbldl) The recommended prayers after or before the daily
obligatoly prayer.
Najl: (@I) Literally means 'optional'. A voluntary act of supererogatory
devotion such as Nafl prayer or Nafl fast. According to the jurists it has a
similar ruling to that of Mustalzabb.
Nafs : ( 4 1 )In Arabo-Persian usage, Nafs (soul or self) is used both for the
immortal soul of a human, which survives death, and also for the carnal, or
lower, soul. Muslims believe that humans are ultimately spiritual beings,
housed temporarily in a physical body. The Nafs represents that core of each
individual which exhibits an innate orientation toward God, called Fitralz, and
which passes into a different unlcnown realm upon a person's physical death
in the present world.
Nalzd: ( 4 1 ) Sharing the expenses of a journey or putting the journey food
of the travelers together to be distributed among them in equal shares.
Naltyun 'anil-Munkar: ( S I 2 &) Forbidding evil.
Nalzr: ( 4 1 ) (Literal: slaughtering of the camels only and is done by cutting
carotid artery or by poking the jugular vein with a spear or sharp item at the
root of the neck); the day of Nakl* is the tenth of Dhul-Hijjah on which pilgrims slaughter their sacrifices.
Naj2salz: (LQI) Refers to impurity. It is of two types: Najiisalz Glzalizalz
(heavy impurity) and Najdsalz Mzafifalz (light impurity).
Najash: (&I)
A trick (of offering a very high price) for something without
the intention of buying it but just to allure and cheat somebody else who
really wants to buy it although it is not worth such a high price.
An-Najfislzi: ( 2 w 1 ) (Title for the) king of Ethiopia (Abyssinia) - Negus.
Najd: (h)
Lexically means 'the elevated land'. The expanse of land
between Tihamah and Iraq.
Najis: ( d l ) Something that is impure.
An-Najwd : (&+I) The private talk between Allgh and each of His slaves on
the Day of Resurrection. It also means, a secret counsel or conference or
consultation. [See the Qur'Sin (V.58:7-13), and also see the footnote of
(V.11:18)] (See Salzilz Al-Buklziii?, Vo1.3, Haditlz No. 621)
Nay: (@I) Slipper or sandal.
454
LpSLuYl bU! ,I.&
Namimah : ( 4 1 ) (Calumnies) conveyance of disagreeable false information

from one person to another to create hostility between them.
Namirah: (;&I) (pl. Nimdr) A thick. sheet of woolen material with stripes
like the skin of tiger or leopard. It is used to wrap around the waist.
Niimisah : (Llzll) The woman who plucks the eyebrows of other women.
Naqdzd-Hadith: (
+dl
G) The Methodology of Critical Evaluation of
AhdcEith.
Naqib: ( 4 1 ) A person heading a group of six persons in an expedition
(tribal chikfs).
I)A name of a pot in which alcoholic drinks used to be prepared.

Naqir :
It is the trunk of a date palm that is hollowed out or curved.
Nasab :(+I)
Lineage or genealogy.
Nasiirii : (6J LdJI) The name given to the followers of the Christian faith
both in the Qur72nand HacEith.
Nash: (&I) Half portion of anything. It is also said to be twenty Dirhams.
Also a measure of weight equal to l/z Uqiyynh (60 grams approximately).
Nasi': (+&I) A practice in vogue among the pre-Islamic Arabs. They used
to alter the duration of the four sacred months. Whenever they wished to
start fighting or to loot and plunder - and they could not do so during the
sacred months - they carried out their expedition in one of the sacred
months and then later on compensated for this violation by treating one of
the non-sacred months as a sacred month.
Nasihah :
(u
I) Sincere good advice.
Naskh: (&I) A style of curved writing often used for early hand-written
copies of the Qur72n.
NasZ :(JaJI)A part of an arrow.
NBsut :(ayUl) Human, as opposed to Divine.
NawBJiZ: ($141) ($1. of Ni@lah) Optional practice of worship in contrast to
obligatory (Fasdah). See NnfZ and Ndfilah.
Nawiit: (;I$\) Equal to the weight of 5 Dirhams. Some differ and say
between three Dirhams to five.
Nifaq :(2LA 1) Hypocrisy.
Nifas : (&MI) Refers to the flowing of postnatal blood after childbirth.
455
& l ~ u y l &ldf
Nilzal: (@I) Present. (Hibalz: Gift; 'U1m.d: Lifelong gift; Ruqbd: Gift of
house given for lifelong use).
Nikdlz : ( L U \ ) Pronouncement of marriage or wedlock according to Slzaiz^'alz
(Islamic law).
NiqEb: (+l;izll) Face veil with the exception of the eyes. Veil covering full
face including the eyes.
Nisdb: ( + M I ) A threshold of wealth of which any excess is subject to
Zakhlz (obligatory charity). So Nisnb is the minimum amount of wealth or
property which makes one liable to pay Zaknt. Minimum amount of property
liable to payment of the Zakbt, e.g., Nisdb of gold is twenty (20) Mitlzqnl, i.e.,
approx. 94 grams; Nisdb of silver is two hundred (200) Dirhams, i.e., approx.
640 grams; Nisdb of food grains and fruit is 5 Awsuq, is., 673.5 kgms; Nisdb
of camels is 5 camels; Nisdb of cows is 5 cows; and Nisdb of sheep is 40
sheep; etc.
Niyyalz: (+I)
NubrZwwaR :
It is an intention to perform an activity.
(;A
I) Prophethood.
Nfilz: (cj)
A Prophet of AllBh mentioned in the Qur'gn and the Old
Testament.
Nzln : ( d j ) Fish.
Nzlr : ( > j Light
)
An-Nz2r: (>dl) 'The Light.' One of the ninety-nine Attributes of Allah, and
the name of a Siir-alz. See An-Niir (24:35-36).
Nusk : ( U I ) Religious act of worship.
Nusub: (dl)
(pl. Arzsdb) Nusub were stone alters at fixed places or graves,
etc., wheieon sacrifices were slaughtered during fixed periods of occasions
and seasons in the name of idols, jinns, angels, pious men, saints, etc., in
order to honor them, or to expect some benefit from them. These signify all
places consecrated for offerings to others than the One True God.
Nusuk: ( U I ) A ritual sacrifice as well as other forms of devotion and
worship.
Qabd': (?@I) (pl. 'Aqbiyalz) An outer garment with full-length sleeves.
Qabr : ( 4 1 )Grave.
Qadd': ( ? M I ) A prayer said after due time. Literally means 'carrying out' or
'fulfilling'. In Islamic jurisprudence it refers to fulfilling or completing those
duties such as prayers or fasting, that one may have missed due to some rea-
456
&lLuyl &U! &&
son or other.
Qadariyyah : ( L ~ J A
I) (Also called the people of QaclarlAhlz~l-Qadnr.)The
Qndariyyah sect has the belief that a person is bound to do what has been
written for him, he is not free to do anything he wants as against the Jnbriyyah sect whose belief is just the opposite.
Qadar :
I) Divine Preordainment or the Divine Decree.
Qadid: ( + d l ) Jerked meat, cured meat. Meat cut into strips and dried.
Al-Qadr :(&LIl)'The Power.' The name of Sarah 97 of the Qur'iin also.
QZdi :(&L!l) Judge.
Qii'idin : (d&Ul) People who remain inactive and do not actively fight. The
opposite of Mzqiihicl.
QaylClah: (3@l) Siesta, midday nap. Rest in the middle of the day even if
one does not sleep.
Qalib : (4
I)A well.
Qamb : ( d l ) meaning 'shirt'. However, due to constant usage, it refers to
the long flowing robe worn by Muslim men and which has come to be regarded as an Islamic dress.
Qclr : (JLdI) Tar or pitch.
Qaraz :(J;$l)
The leaves of Mimosa Flava used for tanning.
Qard: ( d g l ) A loan given for a good cause in the Name of Allah, in the
hope of repayment or reward in the Hereafter.
Qard Hasanah: (L
2 4 ) A loan extended fixed for a definite period of
time without interest or profit-sharing.
QZri: ( F ~ ~ L @1.
I I ) Qz~wii')A reciter. Early Muslim religious scholars were
called Qz~w~i'.
These were teachers of the early Muslims. This word is now
used mainly for a person who knows the Qur'an by heart, and due to vocal
beauty and skill, publicly recite Verses from the Qur'iin. Such recitations
serve to inspire and comfort believers, and are often performed early in the
morning or prior to the daily worship services, and also to solemnize important occasions and events.
Qclrin : (aJL!I) One who performs Hajj Qiriin.
Qarin :
The Devil companion that is with everyone.
Qarnul-Manazil: ( J j l d I 34) The Miqiit of the people of Najd, in Arabia

(from the east). It is situated on the way to Makkah.
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&MI&&
Qasab: ( 4 1 ) Pipes made of gold, pearls and other precious stones.

Reference to Iuladijah's hoine in Paradise.
Qasfirnalz: ( L U I ) The oath taken to clear hiin by 50 inen of the tribe of a
person who is being accused of lulliilg somebody.
Qasr : (#I)
Literally means 'to shorten,' it is teclmically used to signify the
Islamic rule that during one's journey it is permissible, and indeed preferable,
to pray only two Rak'fihs in those obligatory prayers in which a person is required to pray four Rak'fihs.
Qaswfi': ( + \ + d l )The name of the Prophet's she-camel.
Qatifalz : (+L
I)!Thick: soft cloth like velvet or plush material.
Qattfit : (olrkll) A person who conveys information from someone to another
with the intention of causing harm and enmity between them. (Salzilz Al-BuIzlzfizdl?,Vol. 8, Haditlz No. 82)
Qawrnalz: (LpdI) Raising one's head in prayer from bowing and standing up
straight.
Qawwfim or Qayyim : ($ li I J) A person responsible for administering or
supelvising the affairs of either an individual or an organization, for protecting and safeguarding them and taking care of their needs.
Qa~a':(~$l) Shaving part of the head and leaving part.

Qiblalz: (&dl) The term used in reference to the direction Muslims face
during prayers. The focal point of the Qiblalz is the Ica'bah, the house of
worship located in the city of Maldtah. Depending upon where one is at any
given time upon the earth, the Qiblalz direction may vary. From North America, the direction is roughly northeast, and worship halls in local mosques are
oriented accordingly.
Qil wa Qfil: (JL3 $) Sinful, useless talk (e.g., backbiting, lies, etc.).
Qirztlzr: (,lkt;Jl) A weight-measure for food grains, etc., e.g., wheat, maize,
oat, barley, etc., that is equal to 256.4 lulograms. It is also said that in matters of reward, a Qintar is equal to twelve thousand Uqinalz, each Uqjyalz of
which is better than heaven and earth.
Qild'ah: (;+l$l) The audible recitation during prayers.
Qirfid : ( 2I$ I) Sleeping partnership (see Mudfirabalz).
Qirfim: (f I$\) A thin marked woolen curtain.
Qildt: ( L l 2 l ) A special weight; sometimes a very great weight like Ullud
mountain. Otherwise usually a small weight that is equal to a gram or less
458
;isoL$l &Lit!
&A
than it. 1 Qirat = 112 Diiniq & 1Diiniq = 116 Dirham. In currency it is twentieth or twenty-fourth of a Dinar.
Qirbah : (44I)A water skin.
Qirsh : (29I) A unit of money.
QisEs: ( M W l ) Retaliatory punishment, retaliation in kind (eye for an eye).
In Islam though, retaliation should be forgone as an act of charity. See AlME'idah (5: 48). Laws of equality when punishing a person for injuries intentionally inflicted on someone else. See Al-Baqamh (2:178-179).
Qassiy or Qassiyyah : (&A I
prepared at Qass in Egypt.
1) A linen cloth containing silken lines
QithEm : (e MI) A plant disease that causes h i t to fall before ripening.

Qiy8m: (eL;ill) The standing during the prayer for recitation of StZrat AlFiitihah or StZrat Al-Hamd and the second Sarah that follows after it, while
the standing after the R Z L ~ ZisLQawmah.
'
And the voluntary prayers at night
are also called Qbiim for night prayers.
QiyEmah : (LioL;il I) The Day of Resurrection, or the Day of Judgment.
QiyEs : (&L;ill) In simple terms, the verdict given by a Mzljtnhid or Faqih who
considered the case similar in comparison with a case judged by the Prophet
g.In complex issues, using analogies for the purpose of applying laws
derived from the Qur'an and S~innahto situations not errplicitly covered by
these two sources. QiyLis is one of the most important tools for interpreting
and implementing the Shari'ah (Islamic law). Verdicts and judgments are given by the Islamic religious scholars, after due considerations on the following proofs respectively: (a) From the Qur'iin; (b) From the Prophet's Szinnah.
(c) Conscience of the community from all over the Muslim world; (d) and
Qbiis, i.e., reasoning. It is not to be practiced except if the judgment of the
case is not found in the first three above mentioned proofs, (a), (b) and (c).
According (the Muslim scholar Imam Sh2fH), Qiyiis is a method for reaching
a legal decision on the basis of evidence (a precedent) in which a common
reason, or an effective cause, is applicable.
QadE': (+Id)
Paying in a debt.
Qub8' (+gl)
A place on the outskirts of Al-Madinah. The Prophet @
established a mosque there, which bears the same name. A visit to that mosque on Saturday forenoon and offering a two Rak'ah prayer is regarded as a
performance of 'Umrah in reward according to the Prophet's saying.
Qubbah :( 4 1 ) A small and round one-room tent.
459
&LYIlil4ti
Qubbatus-Saklzaralz: (;+I
+) (Dome of the Rock) The rock within the
dome built around 691 CE by the Umayyad Caliph Abdul-Malik in the area
of the famous mosque, AqsSi Mosque or Baytul-Maqdis, in Jerusalem. It is
believed to be the point from where Prophet Muhammad @ was
miraculously ascended to heavens.
Qudiit : (;LA\) Plural form of Qddi.
Qudhadlz: ( > d l ) A part of an arrow.
Al-Quds : ( & d l ) Literally, 'The Holy,' this is the name used by Muslims for
Jerusalem. It is the third holiest city in Islam, following Makkah and Al-Madinah, because of its significance to Islamic history in the broadest sense
Qullalz : (UI) (Also called Jildr - Jl& I) A large drinking water container
like a barrel whose size the scholars differ over, from five to fifty water slcins
(Qihalzs). Even some say them to be the size of two-and-a-half water skins.
Scholars have described the quantity of two Qullahs as equivalent to 500
Ratls One Rat1 weighs half a seer, i.e., forty tolas. Thus the total quantity of
five water skins of water measures approximately 240 kilograms or, according
to some scholars, about 227 kilograms.
Qumqum : (+)
A narrow-headed vessel.
Quniit: (
i.4
Invocation
1) in the prayer. The act of raising both palms in
fornt of the face while praying in the second Rak'alz of prayer.
Qunnt NEzilah : (djl;
09)Supplication in the event of a calamity.
Qurayslt : ( 2 - 4 ) One of the greatest and prominent tribes in all of Arabia in

the Prophet's era. The Quraysh were the keepers of the Ka'bah and therefore the wealthiest and most powerful tribe. The Prophet Muhammad @
belonged to this tribe, which had great powers spiritually and financially both
before and after Islam came. When Prophet Muhammad gj started to
preach the true religion of All2h and persisted in calling people to worship
Allfill alone, most of the Quraysh disavowed him and attempted to thwart his
efforts, the Quraysh violently persecuted him and his followers, the Quraysh
continued to plot Muhammad's downfall, even going so far as to attempt killing him. They were badly defeated at the battle of Badr by the Muslims and
their days of Jcilziliyyalz were finally ended when the Muslims liberated Makkah and destroyed all the idols in the Ka'bah in the year 630 CE, after that
they yielded and entered the fold of Islam.
Qurayslti or Quraslzi: ( A 4 J)i&-4) A person belonging to the Quraysh,
the well-lmown tribe of Arabia. The Prophet Muhammad @ belonged to this
tribe, all his descendants are also called Quraysh?.
460
&%?I
lib31
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Qur'dn: (3iz;Jl) Meaning 'the recitation,' or 'the reading.' Qur'an is the

Noble Book, the Living Miracle, the last revelation from Allah to mankind
and the jinn before the end of the world, revealed to Prophet Muhammad
B, through the angel Jibra'il, over a period of 23 years, the first thirteen of
which were spent in Maklcah and the last ten of which were spent in AlMadimah. There is only one Qur'an in the whole world and it is in the Arabic
language. The Qur'an has one text, one language, and one dialect. It has
been memorized by millions of Muslims in different parts of the world. The
Qur'sin continues to be recited by Muslims throughout the world in the language of its revelation, Arabic, exactly as it was recited by Prophet Muhammad g nearly fourteen hundred years ago. It consists of 114 Szlrahs
(chapters). It is to be read and recited with rules and regulations. When to
be touched and to be recited, a Muslim is to be in a state of cleanliness and
purity. The authenticity and the totality of the Qur'a have been documented
and recognized. The Qur'Bn cannot be translated at all as the Qur'an represents the exact Words of Allah. Any translation is considered to be the
explanation to the meaning of the Qur'h. The Qur'h is so rich and comprehensive in matter that it can easily guide men and women in all walks of
their life. It is the ultimate source of guidance for people in all aspects of
their spiritual and material lives. The Qur'h is viewed as the authoritative
guide for human beings, along with the Sz~nnah of Muhammad g.The
Qur'an amends, encompasses, expands, surpasses and abrogates all the earlier revelations revealed to the earlier Prophets. The names and attributes
that are given to the Qur'an in the Qur'gn spealc for themselves. The Qur'gn
is also described to be bounteous, glorious, mighty, honored, exalted, purified, wonderful, blessed, and confirming the truth of previous revelations.
The Q u r ' h has practically proved the truth and effectiveness of all of its
names and epithets in the life of all true believers, who practiced its teachings sincerely and devoutly. The Qur'Bn has a universal appeal, regardless of
peoples' color, creed, nationality, and geographical divisions of the world.
Qurbdn :(bLjJI) Literally means 'sacrifice'. In Islam it refers to the sacrificing
of animals solely for the pleasure of Allah on the day of 'Eidul-Adha and the
two days following it.
Qust : ( U I ) A type of incense.
Qu%d : ( > + i l l )Sitting posture in prayer while Tahiyah and Tashah-hud are
recited.
Rabdf : (d~3
1) A male camel whose quadricuspid teeth have appeared,
usually abbut in the seventh year.
Rabd'iyah : (GL31) A female camel whose quadricuspid teeth have
appeared, usually about the seventh year.
461
&l~uyl lilriti 3u&
Rabb: ( ~ 3 1 )(Lord) There is no proper equivalent for Rabb in English

language. It means the One and the Only Lord for the entire universe, its
Creator, Owner, Organizer, Provider, Master, Planner, Sustainer, Cherisher,
and Giver of security, etc. Rabb is also one of the Names of Allah. We have
used the word 'Lord' as nearest to Rabb. All occurances of 'Lord' actually
mean Rabb and should be understood as such. For example see Qur'gn 2:21.
Rabbuka: (LLJ) Your Lord, Your Master.
Rabbul-'Ard: (>Jy I +J) Owner of the land in MusliqEt and MuzEr~'alz
contracts.
Rabbul-MZl : ( J LJ l +>) A person who invests in Muddrabalz or Muslzarakalz.
See Sdlzibul-Mlil.
Rabi'ul-Awwal: ( J ~ Y
I GJ)The third month of t l ~ eIslamic calendar.
Radiyalhlt 'Aizhu (0
dl &J) May Al19h be pleased with him (RAA) is said
whenever the name of a companion of the Prophet @ is read or heard or
written.
Radd'alt : (;ic b>1) The suclding of one's own or someone's child.
Riiltilalt : (&-I> I) A she-camel used for riding. (Literally means: a mount to
ride).
Ralzmdn and Raltint : (v>14 ?>I)
These words are from the root 'w/zi?z'
which denotes mercy. In the Qur'gn this attribute of Allgh has been mentioned side by side with the attribute Ralzi?zdrz (literally 'merciful'). As such
Ralzinz signifies AllBh's mercy and beneficence towards His creatures. Moreover, according to several scholars, the word Ralzii7z signifies the dimension
of permanence in Allgh's mercy, that the One Who is exceedingly merciful;
the One Who is overflowing with mercy for all. See Sara11 55 of the Qur'gn.
Ralzn : (>>I) Pledge or mortgage.
Raylzdiz : ( ~ L J > \ A
) sweet-smelling plant sweet basil and perfume made from
it.
RayyZn : (5E31) The name of one of the gates of Paradise through which the
people who often observe fasting will enter.
Rajab: (k;rJ) It is the seventh month of the Islamic calendar.
Rajabiyyalz : (+>I)
See 'Atiralz.
Rajaz : (>>I) Name of poetic meter.

Raj'alt: (+>I) The bringing back of a wife by the husband after the first or
second divorce.
462
+lLu)tl &MI &&
Rajm: (F>~) Means to stone to death those married persons who commit
the crime of illegal sexual intercourse. In Islamic law the Ha& (prescribed)
punishment of illegal sex is Rajm.
Rak'ah :( ~ 3 1 (pl.
) Ralca'dt) Literally, 'a bowing,' This term represents a unit
of the prayer and consists of one standing, one bowing and two prostrations.
Verses from the Qur'zln, special prayers and phrases are stated in these different positions. Each of the five formal worship times is comprised of varying numbers of such cy'cles.
RamadEn : ( d b J ) The month of fasting. It is the ninth month of the Islamic
calendar. In it the Noble Qur'zln started to be revealed to our Prophet &
and in it occurs the night of Qadr and in it also occurred the great decisive
battle of Badr. Thus, it is considered a blessed and holy month. Furthermore,
Ramadftn is the month in which Muslims fast daily from dawn to sunset to
develop piety and self-restraint.
Ramal: (&>I) Fast walking accompanied by the movements of the arms and
legs to show one's physical strength. This is to be observed in the first three
rounds of the Tawdf around the Ka'bah, and is to be done by the men only
and not by the women.
Ramy :(&>I) The throwing of pebbles at the pillars (Jimdr) at Mina.
Rdsul-Miil: (Jkll
&fJ)
Capital invested in Mzcddrabah or M~cshamlcah.
RaszZl: (Jy>l)
The meaning of the word Raszll is a Messenger. Allzlh sent
many Prophets and Messengers to mankind. Amongst them, the names of
twenty-five are mentioned in the Qur'zln. From within the list, the Qur'zln
states the names of five Messengers who are the Mighty ones. These are:
Niih (Noah), Ibriih?m (Abraham), Mfisa (Moses), 'Eisa (Jesus), and Muhammad g.See Nabi.
Ratl: ($31)
Measurement equal to half a seer or a liter. See Qzlllah.
Riwi: (ds131) A narrator. In Hadith literature, it means the narrator of

Ahiidith.
Riiyah : (~131)A flag, it is bigger than Liwd' (standard).
Ribii: (L31) It literally means 'to grow; to increase, to expand.' Technically,
Ribd denotes the amount that a lender receives from a borrower at a fixed
rate in excess of the principal. It is of two kinds: 1.Ribd Nasi'ah ( G I 4,) taking interest on loaned money. 2. Ribd Fad1 ( J + d lkJ) - taking something
of superior quality in exchange for giving less of the same kind of thing of
poorer quality. See Al-Baqamh (2:275-280), k l Imrdn (3:130).
RibEt :
(L631) Guarding Muslim frontier. Guarding the boundaries of
463
; i s 4 ~ yb
l ~&&
\
Muslim lands against possible attaclcs from the enemies. It is considered one
of the highly praisewortlly forms of worship.
Ridii': (+I>>\)
A piece of cloth (sheet etc.) worn around the upper part of the
body.
Rijz : (*>I)
Whispering, evil suggestions.
Rikiiz: (jKj) Buried wealth or treasure (from the pre-Islamic period)

discovered in any land, whose ownership and burial period is not known.
One-fifth of it goes to the public treasu~yand the rest to the founder or owner of the land.
Risiilak: (dl->\) Regarding Ha,ditlz compilations: collection of Alzddith
dealing with a particular topic.
Riwiiyalz : (+I9> 1) Narration.
Riyii: ( ~ ~ 3 A
1 ) minor Slzirk (polytheism). Carrying out a religious act for
worldly gains and not for the pleasure of Allfill.
Riyddul-Jannalz: (+I
a part of Paradise.
>LJ) A part of tlle Masjid Nabawi that is said to be
R~Zlzulhih:(dl c9j)According to the early religious scholars from among the

Companions of the Prophet @$ and their students and the Mujtahidalz, there
is a rule to distinguish between the two nouns in the genitive construction.
(A) When one of the two nouns is Allfill, and the other is a person of a
thing, e.g., (i) Allah's House (Baytulldlz), (ii) Allah's Messenger; (iii) Alliih's
slave (IAbd~~lldlz);
(iv) All211's spirit (Ralzulldlz) etc. The rule of the above
words is that the second noun, e.g., House, Messenger, slave, spirit, etc. is
created by Allah and is honorable with Him, similarly Alliil1's spirit may be
understood as the spirit of Allah, in fact, it is a soul created by Allah, i.e.,
Jesus, and it was His Word: "Be!" - and he was created (like the creation of
Adam). (B) But when one of the two is All511 and the second is neither a
person nor a thing, then it is not a created thing but is a quality of Allah,
e.g., (i) Allah's Knowledge ('Il~~zulldl~);
(ii) Alliih's Life (Haydtullalz); (iii) AllFi11's Statement (Kalinzulldlz); (iv) Allah's Self (Dlzdtulldlz) etc.
REltul-Qudus: ( & d l c9J) 'The Holy Spirit.' Another name for the Angel
Gabriel (Jibra'il) #&I.
Rukit : ( ~ 3 1 (pl.
) Arkdlz) Pillar, basic article.
~ukii':(~$>l) It means to bend the body to bow. This bowing is one of the
acts required in Islamic prayer. Additionally, the same word denotes a certain unit in the Qur'an. The whole Book, for the sake of the convenience of
the reader is divided into thirty parts (Ajzd', sing. Juz'), and each Juz' consists
464
ffcohyl &La1 &&
usually of sixteen Rz~lczi'

Ruqbd: (2,)
A kind of gift in the form of a house given to somebody to live
in as long as he is alive.
Rzrqyah: ( ~ 3 1 )Incantation, amulet. Divine Speech recited as a means of
curing disease. (It is a kind of treatment, i.e., to recite Samt Al-Fcitihah or
any other Sarah of the Qur'gn and then blow one's breath with saliva over a
sick person's body-part).
Rushd: ( ~ 3 1 )It means the right way (see 2:256). It also implies integrity
and maturity in thought and action (see 2151).
Rutab :( 4 3 1 ) Ripe dates, opposite of Bzlsr.
Sd': ( U l ) A volume measure that equals four Mudds (3 kg. approx) (also
2.172 g.), one Sci' of Al-Madinah was equal to about two and a half kilograms
k-
Sabii)ld:,&
.(
Easterly wind.
As-Sab'ah : ( G I ) The seven compilers of Ahiidfth - Bukhiin; Mz~slim,Aba

Dciwz~d,Nasii'i, Tinnidhi, Ibn Mcijah, Ahmad.
Saba' or Sheba: ('k)The queen who visited Solomon to test his wisdom.
Biblical name of Saba. (See Siibi'an or Sabean)
As-Sab'ztl-Mathdni:
Samt Al-Fcitihah.
(2LJI
+I)
The seven repeatedly recited Verses, i.e.,
Sabdhlih :(oLb)
An exclamation indicating an appeal for help.
As-Sabt: ( 4 1 ) It means Saturday, which was declared for the Israelites as
the holy day of the week. God declared the Sabbath as a sign of the perpetual covenant between God and Israel. (Exodus 31:12-16.) The Israelites
were required to strictly keep the Sabbath, which meant that they may not
engage in any worldly activity; they may not cook, nor make their slaves or
cattle serve them. Those who violated these rules were to be put to death.
The Israelites, however, publicly violated these rules. For further details, see
Sarah 7, Al-A 'rcif.
Sdbi': ( ~ ~ L p l(pl.
l ) Siibians) Those who change thei; religion.
Sdbiqzin : (b+ W I) See Mz~qarraban.
As-Sdbiqzlnal-Awwalzln:The first forerunners in the faith.
Siibiriin :( b s n U \ ) People who are patient and steadfast.
Sdbi'iin or Sabean : ( b 9 l s l l ) Of or pertaining to Saba, an inhabitant of Saba
465
& L y l &U\
or Sheba, Biblical name, Sheba. an ancient kingdom in southwestern Arabia

noted for its extensive trade, esp. in spices and gems.The Sabaeans played an
important role in the history of early Arabia. They had a flourishing kingdom
in the Yemen tract of South Arabia about 800-700 BC, though their origin
may have in North Arabia. Probably the Queen of Sheba is connected with
them. They succumbed to Abyssinia about 350 AD and to Persia about 579
AD. Their capital was near SanC%'.They had beautiful stone buildings in
which the pointed arch was noticeable. It is said that this passed nation used
to say Lfi Ilfilza ill alldlz (none has the right to be worshipped but Allah) and
used to read Zabzli- (The Psalms of the Sdbi'arzs) and they were neither Jews
nor Christians. (See note of Yusuf Ali, 76)
Sabr: (&I)
Sabr is a comprehensive term having various shades of meaning.
It implies (a) patience in the sense of being thorough, dedicated and devoted, (b) constancy, perseverance, steadfastness and firmness of purpose, (c)
disciplined and planned effort with confidence and bclicf in thc mission itself
and (d) a cheerful attitude of acceptance and understanding under suffering
and hardship and in times of strife and violancc, and thankfulness to God in
happiness, success and chievement.
Sa'dZn: ( d l d l ) A thorny plant suitable for grazing animals. Some say it to
be Neurada peocumbens.
Sadiiq: (61-14
I) This word has the same meaning as Malzr..
Sadaqalz : ( G d l ) Literally, 'righteousness.' This terms refers to the voluntary

giving of alms (charity). Sadaqah is distinct from Zalcdlz, which is a mandatory contribution paid yearly and calculated based on one's wealth or assets.
Sadaqalz can consist of any item of value, and can be provided to any needy
person. The Qur'Bn states that All%hloves those who are charitable and promises great reward and forgiveness for those who give regularly to others in
need.
Sadaqatul-Fitr: ( 9 1 G u ) Refers to the charity that is given on or prior to
the day of 'Eidul-Fitr.
As-Safa wal-Manuah : ( g 9 4 l9 L i d I) TWOmountains at Makkah neighboring
Al-Masjidul-Hari3m (the Great Sacred Mosque) to the east. One who performs 'Umrah and Hajj should walk seven times between these two mountains and that is called Sa'y. These are referred to in the Qur'%n as one of
the symbols of A11Bh. See Al-Baqarah (2).
Safar: (
41)
It is a disease that afflicts the abdomen, and it is not a
contagious one.

Saghirah : (;&I)
466
+LLYYl
&lit1
A child or minor girl underage.
Sahdbah: ( + U I ) (sing. Sahiibi)A term meaning 'companions,' commonly

used in reference to those followers of Prophet Muhammad g who were
closest to him in his lifetime, kept frequent company with him, and strove to
emulate his sayings and doings. The Sahiibah's piety, knowledge and love for
the Prophet $$$ were important factors in the perpetuation of his teachings
and the painstakingly careful recording of his Ahlidith in the years following
his death.
Sahbd': (+L+O)
A place near Khaybar.
Sdhibul-Mdl : ( J kll +c- LO) (pl. Ashiibz~l-MiiZ) (also, Rabbzll-MiiI) The

financier in the Mzldiimbah form of partnership agreement. provides the finance while the Mzldarib provides the entrepreneurship and management.
There can be many Ashiibul-Miil and Mzldiiribs in a given Mz~cliidrabahagreement.
SahiJah : (-1)
Companion.
A page or manuscript. Collection of AhdcEith by a
Sahihayn : ( d l ) The Twins. The two most authentic books of AhiiclithSnhih Al-Bzlkhdnând Sahih Mzulim.
Sahih Al-Bukhdri : A book of AhiicEith compiled by Imam Bukhsr?.
Sahih Muslim :A book; of Ahiidth compiled by Imtim Muslim.
Sahllr: (,+I)
A light meal taken by Muslims before dawn prior to
beginning the daily fast of Ramadtin. Arising for this meal is an emulation of
Prophet Muhammad @, since it was his practice to do so, and thus is part of
his Szlnnah.
Sahw : (&I) Forgetting (here it means forgetting how many Rak'iit a person
has prayed in which case he should perform two prostrations of Sahw).
Sd'imah :(LJW I) A flock of about one hundred grazing animals.
Sd'ibah: ($ W I ) A she-camel used to be let loose for free pastures in the
name of idols, gods, and false deities, and nothing was allowed to be carried
on it. (See the Noble Qur'h 5:103)
Sayhah : (-1)
Torment-awful cry.
Sayhdn wa Jayhdn: ( 5 b s d+)

Sayha (Oxus or Amu Darya) and
Jayhan (Jaxartes or Syr Darya) are two rivers in the country of Syria. These
are different from Sayhzln and Jayhan that are in the territory of Khurasan.
(Mz~fjnmAl-Btlldiin of Baladhar?, 21227, 31333). Some maintain that Sayhan is
in India and Jayhan in Khtlrasiin. Furst (Euphrates) flows from Turkey
467
&%~l
&MI
@&
through Syria and Iraq and joins Tigris to form Slzati'ul-Arab, and Nil (Nile)
is the well-lmown river in Egypt.
Sayyi'ah: (+I)
(pl. Saijy'dt) Sins or demerits or bad deeds (opposite of
Hasalzalz), often means what one earns by doing something wrong (committing a sin). According to a Haditlz, if one does one thing wrong, he will receive one demerit, but if he intends to do it and restrains himself, he will get
a reward.
Sajdah: (;&I)
(pl. Sujiid) The act of prostration in the prayer, when seven
portions of the body touch the earth: the forehead on pure ground, two
palms, two knees, and the two big toes. The two prostrations together are
called Sajdatayn.
As-Sajdalz : (
d I)
Sajdatus-Sahw : ( 4 1 ;+)
Prostrations for forgetfulness. Remedial
Prostrations to recompense forgetting a required act of prayer.
Sak21talt : (&LJl)
Tranquility, calmness, peace and reassurance etc.
Salab : ( d l ) Belongings (arms, horse, etc.) of a deceased warrior killed in

a battle.
Sabf: ( d l ) A sale in which the price is paid at once for goods to be
delivered later.
Salaf: ( U I ) Predecessers, ancesters, forefathers, ascendants.
Sabin : ($.-I
1) Synonym of Salaf.
Salfirn:(p U I ) Literally means 'peace'. It is a salutation or a way of greeting

among Muslims. With the greetings of peace or with safety. In prayer it refers to the saying of 'As-Saldmu lAlaykunz wa Ralznzatulliilz' which denotes the
end of the prayer.
SaZiit: %
);dl(.
Prayers. Saldt is a spiritual relationship and communication
between the creature and his Creator. Saldt refers to the prescribed form of
worship in Islam, and is one of the 'five pillars' of Islam. Muslims perform
the prayers five times throughout each day as a means of maintaining Godconsciousness, to thank Him for His blessings and bounty, and to seek His
help and support in one's daily life. These prayers and their time zones are:
1. Fajr (dawn or morning prayer), after dawn but before sunrise; 2. Zuhr
(noon prayer), early afternoon till late afternoon; 3. Xsr (afternoon prayer)
late afternoon prayer till sunset; 4. Maghrib (sunset prayer); just after sunset;
5. 'Islzd' (night prayer); late evening till late at night. Consult a prayer man-
468
+ L y l 9 W I &&
ual for full details. Each prayer consists of a fixed set of standings, bowings,
prostrations and sittings in worship to All&. Prayers are to be performed
with mental concentration, verbal communication, vocal recitation, and physical movements to attain the spiritual uplift, peace, harmony, and concord. To
perform Salfit, a Muslim has to have ablution (Wzmdz7'). Hefshe should make
sure that cleanliness of body, clothing, and place are attained before performing Sczlcit.
SaIiit: (;>LA\) (pt. S r i l r t ~ r l l ' r ~ WC
)
arc told to send the blessings of AlIah
whenever the name of the Prophet Muhammad &. is mentioned. There are
great merits of sentfing thc hlcssings t hro~~gh
our supplication and invocation
(Dll'cl). So Srtlfir (the act of sencling the blessings) is not to be confused with
S(rEtit (prayer). Thc s~ipplicationof sending the blessings upon the Prophet @
is: "0 Allah, senti YOLIT
grace. honor ant1 mercy upon Muhammad and upon
the family of Muhammad, its You scnt Your grace honor and mercy upon
Ibriihim, YOLIilre indcccl Praiseworthy, Most Gtorions. 0 Allfih, send Your
blessings upon Muhamma~land upon the family of Muhammad, as You sent
Your blessings upon Ibriihim, You are indeed Praiseworthy, Most Glorious."
Muslims are informed that if they proclaim such a statement once, Allgh wilI
reward them ten times.
Saliitzcl-Awwiibin : (>13brl
prayer after sunrise.
Saliitud-Duhd :(&I
;>LO)It is another name for Saliitlcd-Duhd, that is

i%)
That is optional prayer after sunrise.
Saliitul-mah : (&W I :%) Prayer at times of need

Saliitztl-Istikhdrah: (zJl;jYI ;%)
Istikhnrah.
Prayer for (seeking) guidance. See
SaLitul-Istisqii' :(F bY I i %) Prayer for rain.

SaBtul-Janiizah :(ij lsJI i %) Funeral prayer in absentia. The yayer is done
in standing position only and consist of four Takbirs: 1. After the first Takbir,
recite Al-Fiitihah. 2. After the second T@kbl"Y,recite Tashahhud and As-SalOtz~l-Ibr5him&yah.3. After the third Takbir, pray for the deceased person, his
or her relatives, and all Muslims in general. 4. After the fourth Takbir, .finish
the prayer by uttering As-Saldmu lAlaykum while turning to the right.
Saktu2-Jam' :(&
l z %) Combined prayer.
Saliitul-Jamticah: (;ic L+l l 'o %) Congregational prayer.

As-Sal&~l-Jiimi'ah:(Ll;jl ;%dl)
Prayer is about to begin.
Saliitul-Jumu'ah :( 4 1 :%) Friday prayer. See Jumu'ah.
& ~&&iI
469
Saldtul-Mzawlf: (A&\ ;%) Prayer in the state of insecurity. For its

procedure see %rat An-Nisd' 4: 102.
Sahtul-Kuszif n~al-MEuszif:(&+I9
3 4 1 ;%) The prayer for the Eclipse
of the moon and the Eclipse of the sun.
As-Saliitul-Maktzibalz : (+@I
;U1)
Prescribed prayers/obligatoiy prayers.
Sa,ltitul-Qasr: (4
I i %) Shortened prayer.
Salctut-Tatawwu': ( t b 2l ;%) A voluntary prayer.
Salhtut-Tasbilz : (&I
i %)
The prayer of glorification.
Siililz : (6Lpll) The word means to reconcile, to put things in order, signifies
behavior that is righteous, just and dignified. 'Arnal Sdlila, honorable or righteous action, is often combined in the Qur'Bn with Inzdn and made a condition for success in this world, as well as in the Hereafter. Also a Prophet of
Islam, peace be on him.
Salwd: (&&I) Quails. It is told that along wit11 manna, quails were also sent
to Israelites as a food. Quails in large flights are driven tl~roughwinds in the
Eastern Mediterranean in certain seasons of the year.
As-Samad: ( d l ) One of the ninety-nine Attributes of Allah. It means
Absolute, Eternal, and Everlasting. It refers to the One to Whom all created
beings turn to for all their needs, and Who is not dependent on anything or
anyone for any need. The Most Perfect in His Attributes.
Sami'all~lzuLiman Hamidah: (
o &~ d l
) Allah heard him who sent
his praises to Him. The phrase that is u t t e r e K the prayer while one stands
upright from the bowing position.
Samur :( d l ) A kind of tree.
Sandh : (oL)
Means 'good' in the Etliopian language.
SannzZt :
(031
Fennel
) or aniseed.
Saqifalz: (+I)
A shelter with a roof. The Companions of the Prophet @
met in a Saqifala in Al-Madinah to pledge their loyalty to Abu Bakr after the
death of the Prophet @.
Surf: (&&I) Exchange. (Neither Salf nor 'Ad1 means neither exchange nor
substitute, or no repentance nor ransom, or no obligatory or voluntary deed.)
Sarif: (d+) A place six miles away from Makkah.
Sariyyah : (+A\)
A small army sent by Prophet Muhammad
which he did not personally take part.
for Jihdd, in
470
&SLoyl &ld!@&
Satr: (+) Means 'cover, shield'. And it refers to that area of the body that
has to be covered. It is also referred to as the 'Awrah.
Sawm: (r94jl) (pl. Siyfirn) Fasting. The daily fasts Muslims undertake during
the month of Ramadan, and is one of the 'five pillars' of Islam. For Muslims,
fasting means total abstinence from all food, drink, and marital sexual relations from dawn to sunset. Muslims fast for many reasons, including to build
a.sense of willpower against temptation, to feel compassion for less fortunate
persons, and to re-evaluate thcir lives in spiritual terms. Fasting is also a
training process to attain self-restraint, self-control, self-discipline, self-obedicncc, and self-ccluca~tion.Few people arc cxcusecl from fasting during Ramadiin. Some arc rccli~ircdto make LIP later for thc days they did not fast such
as the travelers (over SO miles by :lny means), sick, pregnant women, women
nursing bahics. ancl women during thcir periods. Other excused people are
recluircd to feed a poor person one nica~lfor each clay they clo not fast if they
can nfforcl it, such its the elderly people and the ones who have permanent
disc:lses like ~~lccrs.
Scl~viq:(;?,dl)
A kincl of mash made of powdered roasted wheat or barley
grain (also wit11 sugar ancl clatcs).

S a y : (&I) The going for seven times between the mountains of Saf2 and
Manvah in Makkah during the performance of Hajj and 'Ummh. It is done
to symbolize Hajar's search for water for her son Ismg'il.
Sd'i: (LSEUI)The person responsible for collecting the Zakat is sometimes
called &'i.
Sayyid: ( G I ) A descendant of the Noble Prophet @. See Qurayshi.
Sayyid : ( G I) Leader or chief.
Sayyidi: (&+)
My master.
Sayyidul-Istighfir :( J ~ I +)
Y The Master Supplication for forgiveness.
Sha'ii'irulkih: ( d l >I&) These refer to all those rites which, in opposition to
polytheism and outright disbelief and atheism, are the characteristic symbols
of exclusive devotion to All&.
Sha'bdn : ( 3 ~The
) eighth month of the Islamic calendar.
Shdfi'i: (&E) Islamic school of law founded by ImSm Sh2fiCi.Followers of
this school are known as the Sh&fiCi.
Shahadah : (bCg;ll) An Arabic word meaning 'witnessing'. The declaration of
faith: Lii iliiha illalliih Mz~hammarEl.~r-Ras~lz~lliih
(I testify that none has the
l
i
~
d
f
l
471
right to be worshipped but Allah and I testify that Muhammad is the Messenger of AllBh). A person must recite the Slzalzfidalz to convert to Islam.
The Slzahfidallz constitutes the first of the 'five pillars' of Islam.
Slzaliid:
'411211.
(MI)
(pl. Sli,uli,adfi') A
martyr. Someone who dies in the way of
Slzdlzid : (hLA I) A witness.

Slzaiklz: ( 6 1 ) A title or a nicknaine for an elderly person or a religious
leader in a community. This title is also given to a wise person. The meaning
of the word Shaykh has been distorted, misused, and abused by some mass
media to reflect the wrong meanings. In the Sufi tradition, the term has a
more specific application, referring to leaders within various TrrrGahs (spiritual orders or groups).
Slzaitdiz : (dt!+.JI) (pl. Shq~rliiri)Satan, tlic cncmy of mankind and the source
of evil in the world. See IhlLs.
Ash-Slzajal-alz: ( ; d l ) A well-known place
Maldtah.
l
; S116nl
l p:(
011
tlic way from Al-Madinah to
The region comprising Syria, Palestine, Lebanon and Jordan.
Slzanzlah : ( U I ) Turban, head wrap, cloak, mantle.

Slzaqq: (&I)
Ditch type of grave.
Slzari'alz: ( ~ ~ $ 1 ) These are the rules and regulations of Islam, the Divine
law. Slzalz^'alz is the totality of of Allah's Commandments relating to man's
activities. It signifies the entire Islamic way of life, especially the Law of Islam. The Slzari'alz is based upon the Qur'Bn and the Sunrzalz of the Prophet
Muhammad @, and is interpreted by scholars in deliberating and deciding
upon questions and issues of a legal nature.
Slzarikalz: (~41)
The term is used for joint-stock companies and
corporations as well, but is qualified with an adjective to indicate its nature.
Thus, Slzazalikalz Musdlzanzalz (LL~ 9
for )
a public limited company or a
corporation whose capital has been subscribed to by the general public.
Slzarqz': (*L+I)
An animal with split ears.
Slzawwiil: ( J I+) The tenth mon.th of the Islamic calendar.

Slii'alz: (+I)
Literally, 'party' or 'partisans.' This term designates those
Muslims who believe that the rightful successor to Prophet Muhammad
should have been 'Ali bin Abu Tfilib, rather than the first caliph Abu Bakr
Siddiq. Moreover, Slzi'alzs believe that 'Ali was granted a unique spiritual authority, which was passed on to certain of his descendants given the title of
472
ffcO%y1
BCLti5 p&
Imam (Ieader). The largest group in Shi'ism believes that 'Ali was the first of
twelve Imams, and that the last one contimes to exist, albeit Iniraculously
and in a state of occultation (concealment from human view). The teachings
of these spiritual leaders are an additional source of Shari'ah (Islamic law),
used by Shi'i religious scholars to derive legislation and issue religious opinions. So, a Shi'ah is a follower of the twelve Imams. Shi'ah Muslims may be
found in Iran, Iraq, Afghsnistan, Lebanon, Syria, Palcistan, India, and some
Gulf States. A branch of Islam comprising about 10% of the total MusIim
population.
ShiB :(A
I)A narrow pass.
Shighiir: (Jl;c;ll)Pu. type of marriage in which persons exchange their
daughters or sisters in marriage without Mahr.
Shiqiiq: (3L.9 I) Difference between husband and wife.
Shirrik : (A 1 4 1 )A leather strap.
Shirk: (A+!\) Polytheism and it is to worship others dong with A11Bh. This
term commonly used to mean association of something other than God with
God. For Muslims, AlISlh is Absolute, Complete, and Self-sufficient. To set
anything alongside or in place of God as reality is to commit the sin of association, which is the only sin that Allah does not forgive, according to the
Qur'an. Thus, paganism, or even atheism, is viewed as expression of Shirk.
Shirkah : (;iS/;Il) Partnership between two or more persons, whereby unlike
Mztclfirabah, all of them have a share in finance as we11 as entrepreneurship
and management, though not necessarily equally.
Shirkah (kmrnnh: (LUI ;iS,;JI) A partnership in which each partner is a
general attorney for the other partner; a partnership that permits trading in
all types of goods.
Shirkattcl-Amwsl: (JT$ I ;IS>
A)partnership in which participation is based
on the contribution of wedtli by all partners, but the partnership has to be of
the type 'Iniin or M~tfiiwadoh.
Shirkafisl-'Aqd: (A
I 5 9 ) A partnership created through contract as
opposed to co-ownership tliat may be the result of a joint purchase or agreement or it may result from irlheritance or from some other legal situation.
Shirknbcll-Ynbn : ( 5 LA I ;is>)' A basic contract of partnership based on agency
in which participat;ion may either be on the basis of wealth or labor al- creditworthiness, and in which, equality of contribution or legal capacity is not necessary.
Shirkatrsl-Jctbr : (
4
1
Xs) Mandatory co-oivnership' created by an act of
473
+l~u)tl b ~&&
i
.Slrirkrrlr k11cis.vrrlr: ( L - I
;tC,?I)
Partnership for a single venture or for
I I , I L I I I I ~ill ; I I ~ I I . [ ~ L itc111:
. L I I U~>artncrship
~
in which each partner is a special
< 1 1 1 0 1 1 1 L ~ \ 01 l l l ~otl1c1.
~
I~;ll~tllcr.
.Ylrir.Xtr/ \li!/iili.v: (
'2
I
1 &,$,) A p;~rtnershipbetween persons, whose assets
I~,I\L
I [ - \ \t
ILYILICCLJ
Oc~,li
lr
.\'Irir,/,n/r
\I111
to cop~>crcoins : ~ n dwl~ohave to buy on the basis of cred-
I I ~ I I I L\cc
' \ \ : Shi~li~//~rl-Il
i!jrill.
\111/5,c'adah: (G4LLll.5,_1l) An unlimited partnership.
I,,II1 1 I - \ L ' L I ~(og;rJl

~ I : dY) Partnership based on credit-worthiness of the
the ratio of' profit and loss is based on the liability borne,
1 1 1 ~ . ~',wtncrsl~ip
has to be of the type 'Irzd~zor M~1J?dwadalz.
~ L II 11'
I I \ 111 \vhich
1,111
Sliirkrr~rr:-Zi~~r~~~z:
(eL;JI i . 5 ~ )It is a term used by the M2likis to indicate a
+ i t u : ~ t i c m , where two or more persons are buying goods on credit. It is differclit Irom the I-Ianafi Slzirlcatwl-Wujfih insofar as it requires the physical prescncc of all the partners at the time of purchase.
Sltukfik: (A+\)
investment.
Sltlirii :d(J&!
(sing. Slzakk) Check, certificate of debt, certificates of
I) Consultation.
Slturat: (zlr;ll) (Purchasers) One of the Khawsrij sect. So called because

they thought that they had sold their lives for the pleasure of A112h.
Slturzjt: (Ls+Jl) Terins and conditions in Islamic law.
Sibtiyyalz : ( G I ) (pair Sibtiyyatayn) A hairless sandal dyed with the leaves or
pods of Qaraz which is a species of Mimosa tree, making a brown color.
Siddiq wa Siddiqiilz : ();$++.dgl
&&I) The steadfast affirmers of truth.
Those followers of the Prophets who were first and foremost to believe in
them. (See the QurY2n4:69)
Siddiq: ( & G I ) Abii Balcr, one of the closest Companions of Prophet
Muhammad $&, was given the appelation as-Sadiq, 'the Truthful.' Upon the
death of the Prophet in 632 CE, Abii Baltr became the first caliph (successor) and served as leader of the Muslim community until his death in 634
CE.
Sidr: ( > d l ) Lote tree (or Nablc tree).
Sidratul-Mu~ztalzr?.
: (&I
;,L) 'The lote-tree of the furthest limit.' A Nabk
tree over the seventh heaven near Paradise, the place where form ends and
474
&Lyl
bU!&J@
beyond which no created being may pass. See An-Najm (53:14-18).

SijSn: (&)
A battle that took place between 'Ali's followers and
Mu'awiyah's followers at the river of the Euphrates in Iraq.
Sihiih Sittah : ( U I ZlxsJ~) The term As-Sihdh zu-Sittah (The Sound Six
authentic collections of Ahdith), is used for the compilations done by Im2ms
and Scholars named, Bukhzir?, Muslim, Tirmidhi, Nasa'i, Abu DSlwud and Ibn
Majah. Today, Muslim scholars have found the collections by the latter scholar (Ibn Majah) to have defective narrations. The majority of the Shi'ah reports are of even later date than the early compilations. For the most part,
they are from the Bz~yidperiod of around 454 Hijri.
Sihiiq: (GL)
Lesbian sex act. Sexual act between females. This is strongly
condemned in Islam, and is considered a major sin.
Sijin: ( d l ) It is a 'prison' where the records of the evildoers are kept.
See Al-Mz~tafSif (83:7-9).
Sin-nul-BtclGgh : (' +I
+) This is the age of maturity and puberty. It is the
age at which the k 4uslims are considered an adult and becomes accountable
for hisher duties in Islam. There is no fixed age for that in terms of years,
and it is decided by three signs: having a menstruation, period or pregnancy
for girls, and being physically mature or having a wet dream for boys, growing pubic hair, or reaching the age of fifteen, whichever comes first.
Sin-nut-Tamiz: (+A1
w ) This is the age of distinguishing. This age is used
in Fiqh to decide the age before which the mother has the right to keep the
child after divorce. It varies from one person to another. The age is reached
when the child can take care of himself or herself and no longer needs an
adult to help him eat, get dressed, and clean himself or herself. In the school
of thought of Abu Hanifah, it is seven years for the boy and nine years for
the girl. The girl is given longer time so that she can learn more of the habits
of women.
Siyarii': (F1&l) A sheet of pure or mixed silk having yellow stripes.
Sirah : (:&I)
The writings of the Companions of the Prophet @$ about him,
his personality, his life story, and his ways of handling different situations is
called Sirah. The famous collections of the Sirah are At-Tabari, Ibn Ishaq,
and Ibn Hisham. These days Ar-Rahiq Al-MakhMm in many languages is very
famous. The Sirah is a source of reference that Muslims rely on in their daily
life situations and problems.
Sirit: ( L l A l ) The bridge that will be laid across Hell-fire for the people to
pass over on the Day of Judgment. It is described as sharper than a sword
and thinner than a hair. It will have hoolcs over it to snatch the people.
475
&QL?I
&@I &#
As-Siriitul-Mustaq?~~i
: (&I
L I d I ) 'The straight path,' the path that the
Prophet Muhammad @i demonstrated to manlcind by way of the Noble
Qur'an. The path that leads to Paradise.
Sirri SalEt : (44I :U1) Prayer of inaudible recitation. The co~lgregational
prayers of Zulzr and 'Asr.
Siiwiil: (Jl9&l) (pl. Saldwil) Long under garment (pyjama) worn by the
Arabs, and Muslims of Turkey, Bangladesh, India, and many countries of
Africa and Near East.
Siwzk: ( 3 1 4 1 )A piece of a root of a tree called Aralc, used as a tooth stick.
Also called a Miswdk.
Sublz Siidiq: ( & U l &I)
Literally means 'true dawn.' It refers to the time
when whiteness (brightness) can be noticed on the breadth of the horizon. It
is at this time that the Fajr prayer commences.
Subhiinalliilz : ( d l A +)
To esteem All511 by saying 'Glorified is Allah' and
holding that He is free from all that (unsuitable evil things) that are ascribed
to Him by the polytheists.
Subli6nalzu wa Ta'iih : (3k34 ; b ) 'He is Glorified and Exalted.' This is an
expression that Muslims use whenever the Name of Allah is pronounced or
written. The meaning of this expression is:Allah is pure of having partners
and He is exalted from having a son. Muslims believe that Allah is the only
God, the Creator of the universe. He does not have partners or children.
Sometimes Muslims use other expressions when the Name of Al1;Th is written
or pronounced. Some of which are:'Azza wa Jalla: 'He is the Mighty and the
Majestic'; Jalla Jaldlulzu: 'He is the Exalted Majestic.'
Suffali : ( L d l ) A shaded verandah with raised platform attached to the
Prophet's Mosque in Al-Madinah where poor Muslims, including some of the
most exalted Companions, used to tale shelter, seek knowledge and sleep
during Prophet Muhammad's time. It was also used by the Prophet @ as a
welcoming point for newcomers or poor people. It was part of his mosque.
Scfi: (,j9)
One who endeavors to achieve direct inward laowledge of God
througli adherence to various spiritual doctrines and methods. These include
repeatedly invoking the Divine Names and reciting other religious expressions, living an austere lifestyle, and participating in various spiritual gatherings usually formed around a spiritual master with the title Shayldl.
Historically, sufis have been grouped into organizations lrnown as TarGalzs.
Sufism: (+&I)
A particular spiritual approach and lifestyle adopted by
some Muslims (known as Sufis), rather than a distinct branch of Islam. Sufism holds that direct and intimate knowledge of God can be achieved
476
& h y l liUi&
,
through spiritual discipline, exertion, and austerity. Essentially, Sufism is seen

as an 'inward' path of communion with God, complementing the Shnd'oh, or
'outward' religious law.
Sufrah: (;+I) Dining sheets, eating cloth, when the meal is ready, food is
served. A piece of cloth, sheet or skin spread out on the ground, and food is
put over it, either in the form of heap or in a dish type utensil to eat it combinedly.
Suhuf: ( 4 1 ) pages or manuscripts.
Suhllliyyah: (?+I)
A cotton cloth, its name is derived from the name of a
village in Yemen called Suhul.
Suhllr: (J+~) Predawn meal. A meal taken before Fcjr in the month of
Ramadan to begin fasting.
Sujiid: ( 3 4 1 )See Sajdah.
Sunan : (dl)
Collection of Ahndith only containing legal traditions
(Ahcdthul-Ahkdm).
Szcndus :(&LJI )A kind of sill<cloth.
Szcnnah: (UI)Literally means legal ways, orders, acts of worship and
statements etc., of the Prophet @$.The Ahddth are reports on the Szmnah.
The two major legal sources of jurisprudence in Islam are the Qur'an and
the Szmnah. The Sunnah may confirm what is mentioned in Qur'an, interpret
and explain it, specify what is meant by some general Verses, limit and restrict the meaning of any Verse in it, or may explain something that has been
revealed in Qur'iin.
As-Sunnat-ut-Taqrah: (LAjizJl dl)The Prophet's remaining silent on
any Companion's explanation of his action amounts to his approval, as we
know, the Prophet's abstaining from disapproving anything said or done before him means his approval.
d l ) means recommendable, desirable.

Sunnah or Mustahabb: ( d l
The acts whose neglect is not punished, but whose performance is rewarded,
e.g., the call for prayers (adhan). See Mustahabb.
Sunnah: (dl)
That action which the Prophet @
, did or sanctioned. Szmnat
prayers are of two types: Sz~nnatMu'akkadah and Sunnat Ghayr Mt~'a1zkadah.
Szcnnah Mu'akkadah: (aS$l
UI)Compulsory prayers. Those prayers the
Prophet $& continuously carried out. To leave out such a type of Sunnat is a
sin and one is punished for this. However, there is no harm if one leaves it
out because of some valid excuse.
477
+%+I
&U\&j89
Sunnalz Glzayr Mu'akkadah : (iSjoJI 2 d l ) Unascertained prayers. These

prayers the Prophet @ carried out, but also left out at times without any
reason. To follow such a type of Sulzrzat entails reward and to leave it out
does not necessitate any punishment. These types of optional prayers were
much, but not always, practiced by the Prophet @.
Sunlzi: ( d l ) A term designating those Muslims who recognize the first four
successofs of Prophet Muhammad @ as the 'Rightly-Guided Caliphs,' and
who attribute no special religious or political function to the descendants of
the Prophet's son-in-law 'Ali bin Abu Tglib. Sunnis hold that any pious, just,
and qualified Muslim may be elected a caliph. Sunnis comprise the majority
of Muslims, numbering about 90% of the total.
I) A distinct chapter of the Qur'Sn, designated by a title such as
SCralt : (i
Abraham, The Pilgrimage, or The Table-Spread. An individual Verse within
a Szlralz is called an Ayalz. The Qur'iin is comprised of 114 Srlrzzhs of varying
lengths. Each Sziralz in the Qur'an is named from some subject or word that
is particularly striking in that chapter..
Sutrah: (;$I) Screen. An object like a pillar, wall or stick, a spear etc., the
height of which should not be less than a foot and must be in front of a
praying person to act as a symbolical barrier or screen between him and the
others.
Tkbalz : (+MI) Madinatun-Nab? (City of the Prophet), Madinah Munawarrah
(the Illuminated or the Enlightened City), Tabah, Taybah, Yathrib are the
other names for Al-MaCmah. See Al-Madinah.
Tabi': (@")A male two-year-old cattle, cow or ox (entered its second year).
Tabi'alt : (--)
year).
A female two-year-old cattle, cow or ox (entered its second
Tkbi'iin : (be W I) (sing. Tiibi'i) Successors, are those who benefited and
derived their knowledge from the Companions of the Prophet @.
TabCk: ( 3 2 ) A well-known town about 700 kilometers north of Al-Madinah.
Tadbir : (&dl) About freeing a slave.
Tadlis: (&dl) (Truncation) For some reasons, lilce explicit affirmation of a
Mudallis (Truncated - immediate narrator not known) having directly heard
from whom he is reporting, references from outside the Sound Six have also
been given. See, for example, Haditlz no. 35, Ibiz Miijalz, collected by Ahmad
from Haditlz of Muhammad bin Ishiiq about whom it was affirmed that he
had heard directly from him. See also Irztroductiorz.
Tafsir: (+I)
Any kind of explanation, but especially a commentary on the
478
& ~ i
Qur'an. Translations of the Qur'an from Arabic into other languages such as
Spanish, Urdu, or English are considered interpretations of the Qur'iin, sincc
only the original Arabic text actually constitutes the content of the Q~~r'iin.
TdghBt: (a41kll) Literally it denotes the one who exceeds his I t>oitim:~te
,
limits. In Qur'smic terminology it refers to the creature who exccccls thc limits of his creatureliness and abrogates to himself godhead and lordship. I n
the negative scale of values, the first stage of man's error is Fi.sy (i.c., clisobeying All* without necessarily denying that one should obey Him). The
second stage is that of Kt@ (i.e., rejection of the very idea that onc has to to
obey All*). The last stage is that man not only rebels against Alliih but also
imposes his rebellious will on others. All those who reach this stagc are said
to be Taghuts. So, the word Taghiit covers a wide range of meanings: I t
means anything worshipped other than the Real God (Alliih), i.e., all the
false deities. It may be Satan, devils, idols, stones, sun, stars, angels, human
beings, e.g., Jesus, Messengers of Allah, who were falsely worshipped and taken as Taghiits. Likewise saints, graves, rulers, leaders, etc., are falsely worshipped, and wrongly followed.
Tahajjud: ( 4 1 ) The Tahajj~~d
prayer is an optional or voluntary prayer
that is supposed to be performed in the middle of the night. It is required
that a person sleep a little before he gets up for the Tahajj~idprayer. It may
be performed anytime between 'Isha' and Fajr.
Tahdrah: (zJlgEJl) It is the state of being clean and not impure.
Tahiyyah : (+dl)
(Blessed compliments) All compliments, prayers and good
words are due to Allah; peace be upon you, 0 Prophet, and the mercy of
Allah and His blessings; peace be upon us and upon the righteous slaves of
Allah.
Tahiyyatul-Masjid: (@I
-") Two Rak'at S~lnnatoffered as greetings of
the mosque on entering the mosque for prayer.
Tahiyyatul-Wudii': (++dl
the Wz~dii'.
+")
Two Rak'at Stlnnat offered as greetings of
Tahlil: ( M I ) Assertion of the Oneness by saying Ld ilaha illalldh (None

has the right to be worshipped but Allah).
Tahlil: (J+A I) Saying As-SaBmz~ tAlaykum at the end of the prayer, after
which all the actions prohibited because of prayer are legalized, loosened or
permissible again.
Tahmid: ( H I ) Praising Allah by saying Al-Hamd~~lilldh
(the praise is for
Allah).
481
+LYI
&uI
nights of Ramadan. These may be performed individually or in congregation.
+j)(May your right hand be in dust). It is an

Taribat Yanzinuka: (+"
expression of exhortation, meaning, if you do not do what I tell you, you will
lose great advantage and win nothing but dust.
T ~ l j i ' : ( ~ ; l l l Repetition
)
of recitation (especially in Adlzd~z)
Tartil: (&$I) Measured recitation of the Qur72n taking extreme care with
regard to the rules of slow reading, pausing and stopping at every indicated
point. The Prophet & has recommended it saying: "Whoever does not chant
the Qur'an is not among us." (Aba Dnwad).
Tasbilz: ( e l ) Glorification, saying Sublzdnalllih, Praise, saying Al-Hamdu
Lilllilz, an magnification, saying Alldhu Akbar. A rosary that is used to glorify Allah 6 is also called a Tasbilz.
Tasltalt-lzud: (@I) Testimony. It is the declaration of the Muslim faith
towards the end of the prayers, immediately after the recitation of Talziyyalz,
while sitting with the first finger of the right hand extended as a witness to
the oneness of God. It is to say: "I bear witness that none has the right to be
worshipped but Allah, and I bear witness that Muhammad is his slave and
Messenger."
Tasltbih.: (&I)
Ascription of human characteristics to Allah.
Taslzmit: (41)
TO say YarlzanzsikallLilz (may Allah have mercy on you)
when someone sneezes and says Al-Hanzdu Lillalz (all praise is due to Allah).
TasEm: (+I)
Salutations or greetings, saying of Saldnz-As-SalLinzu
'Alaykum. On finishing the prayer, one turns one's face to the right and then
to the left saying, As-SalLinzu 'Alaykunz wa Ralzmatulldh (Peace and mercy of
Allah be upon you), and this action is called Taslim.
Tasmiyyalt: (-1)
Basmalah.
Giving a name, nomination. A title given to the
Ta'til: ( $ d l ) Denying all attributes of AllBh.

Tatlzwib : ( + . ~ & l Saying
l)
of As-Saldtu khairunz-~zilzan-Naw~~z
(The prayer is
better than sleep) in the Adlzdlz for Fajr prayers.
Tawhid: (+$I)
It has three aspects; A, B and C: (A) Oneness of the
Lordship of Allah; Talulzidur-Rubabiyyalz: (&*>I +4;) TO believe that there
is only one Lord for all the universe, its Creator, Organizer, Planner, Sustainer, and the Giver of Security, etc., and that is Allah. (B) Oneness of the
worship of Allah; Tawlzidul-Ulalziyyah: ( ; i p ~ Y l+J) TO believe that none
has the right to be worshipped [e.g. praying, invoking, asking for help (from
482
&L?IBUL
irj&
the unseen), swearing, slaughtering sacrifices, giving charity, fasting, pilgrimage, etc.], but Allah. (C) Oneness of the Names and the Qualities of Allfill:
Tawhidz~l-Asma'was-S@t: (clLdlg PLY\ e
y
"
To
)believe t h i i t : ( i ) wc
must not name or qualify Allah except with what He or His Mcsscngcr- ..
has named or qualified Him; (ii) none can be named or qualificcl with t l i ~ s
Names or Qualifications of Allah; e.g. Al-fidrn; (iii) we must confirm i\llliIi'\
all qualifications which Allah has stated in His Book (the Qur'fin) or niclitioned through His Messenger (Muhammad @), without changing them 01
ignoring them completely or twisting the meanings or giving resemblancc 10
any of the created things; e.g., Allah is present over His Throne as mcritioned in the Qur'an. (V. 205): "The Most Beneficent (i.c., AlIBh) I.\tr/~~ri
(rose over) the (Mighty) Throne" over the seventh heaven; and Hc onl!
comes down over the first (nearest) heaven (to us) during the day of 'Ar;~lat
(Hajj, i.e., 9th Dhul-Hijjah) and also during the last third part of the night. ; I ,
mentioned by the Prophet &, but He is with us by His Knowlcdgc onl!.. I I O I
by His Personal Self (Bi-Dhiitihi), "There is nothing like Him, ancl f lc i\ I IIL,
All-Hearer, the All-Seer." (The Qur'gn, V. 42:ll). This noblc Vcr-sc co~ilir~ti\
the quality of hearing and the quality of sight for Allah without rcscnihl;~~ic~~
to others; and likewise He also said: "To one whom I have cre:itecl with f30rll
My Hands," (V. 38:75); and He also said: "The Hand of Allfill is oi,cr ~licir
hands.": (V. 48:lO). This confirms two Hands for Allah, but thcrc is no siriiilarity for them. This is the Faith of all true believers, and was thc Faith of all
the Prophets of Allah from Noah, Abraham, Moses and Christ till the I;ist of
the Prophets, Muhammad @. It is not like as some people think thi\t Allfill
is present everywhere, here, there and even inside the breasts of men. Tlicsc
three aspects of Tawhid are included in the meanings of La ilaha illrrlldl
(none has the right to be worshipped but Allah). It is also essential to follow
Allah's Messenger Muhammad &: WzIjCbz~l-Ittibii' and it is a part of
Tawhidz~1-UZz7hljyah. This is included in the meaning: "I testify that Muhammad .& is the Messenger of Allah" and this means, "None has the right
to be followed after Allah's Book (the QurYt?n),but Allah's Messenger &".
[See the Qur'iin (V. 59:7) and (V. 3:31)].
T a w a m k : (AJ$ 1) Sitting in the prayer with the left foot brought forward so
that the buttoclcs are in direct contact with the ground.
Tawbah: (+$I) Repentence, turning to Allah to seek forgiveness of sins or
other wrong actions. Often it should be a component of the personal prayers.
TawZf: (91$l) The circling or circumambulation of the Holy Ka'bah. It is a
part of the worship of Hajj and 'Ummh. It is done in sets of seven circuits, after
each of which it is necessary to pray two Rak'at, preferably at or near Maqftm
IbrBhim. It refers to the act of walking around the Ica'bah. It is not permissible
to make Tawiif of any other place irrespective of how sacred it may be.
483
&LYI&bit\ &&
T~r~r~ii/irl-@dn'nh
: (L.2 L'jl &I&) Tlle circumambulation of the Ka'balz by the
l>ilgsims aftcr they come from Mina to Maldral~on the tenth day of DllulI lijj;~h.This T(riipiifis one of the essential ceremonies (Rukz) of the Hajj. It is
ill50 c:lllcd 7'rr~~~7jitz-Zj)drnlz.
7ir1~6J'zrl-@rrlzim
: ( p s ~dl&)
l
Tlle 'Arrival TalvEf, the Tawaf of the I<a'bah
t l i ; ~ t thc pilgrim must do on first entering the Sacred Mosque in Makkah. It
is c~ncof' t lle csscntial riles of both the Hajj and 'Unzralz.
T(11r16Jirl-ll
irdfiL:(?,J l 3I&) The 'Farewell TawfifThe Tawof made before
Ic;nfing Makkt~h,as the last activity there. It should be connected directly to
111c [sip of departure, and whoever is delayed and stays on aftelwards should
d o i t i1g;tin.
Tn1c~7fir:-Ziyiimh
: (iJ L;II
sI&)
See TawdJi.1-Ifadalz.
Tnwlrfilt : (cl;pll)
(Torah) Arabic name for the holy book revealed to Prophet
Moscs kt thousands of years ago. It is the Jewish Holy Book. For Muslims,
the Torah was a scriptural precursor to the Qur'gn, just as Moses was a predeccssos of Muhammad & in the histoly of Divinely revealed monotheism.
Tii9,vil:(J,sb~) A vision of reality in which everything seen takes on symbolic
meanings.
Tacwidlz: (&&I) An amulet that is generally suspended around the neck.
Taydlisalz : (dl&
1)!(sing. Taylasdiz) A famous decorated cloth usually kept
on sl~oulders,and they say it is black.
Tayanmzunz : ( 4 1 )It literally means 'to intend to do a thing.' Dly ablution,
sand ablution, dust ablution. The act of purifying oneself with pure sand in
the absence of water. It means spiritual cleansing that is sometimes a substitute for Wudzl' and Glzusl. As an Islamic legal term, it refers to wiping
one's hands and face with clean earth as a substitution for ablution when water cannot be obtained. To put or strike lightly the hands over clean earth
and then pass the palm of each on the back of the other, blow off the dust
and then pass them on the face. This is performed instead of ablution
(Wudzl)' and Glzusl (in case of Ja~zEbalzetc.) See Salzilz Al-BuklzrS15 Vol. 1,
Haditlz No. 334 and 340.
Tayyibdt: (cl@l) Literaly good things and good deeds, also the monetary
acts of worship, like ZalcEt, alms, etc. (See S a l a ~ dalso)
t
Ta'zir:
Penalization, to inflict a penalty. Discretionary punishment.
Tlzaghdnzalz : (LkJl) A type of grass having white color; or a white fruit

from a type of plant.
484
&u\
Ath-Thaliithah :(;t"Wl)The three compilers of Ahcldith - Abti Diiwud, Nasii'i,

Tirmidhi.
Thani or Thaniyyah: (+I
Thaniyyah:(+I)
ji
21)Those having two teeth. See Mzuinnah.
Mountain or valley pass or path.
Thaniyyatul-Wadii': (caJ1 $) A place near A-Madinah.

Thaji : (@I) Performing the sacrifice on camels.
Tharid: (~$1) A kind of meal, prepared from meat and bread.
Thawb : (+gI) Garment.
Thawr : (>$I) It is the cave wherein Prophet Muhammad $& stayed before
finally migrating to Al-Mafmah.
Thawiib : (+I$\)
Reward of a good deed is a Divine blessing.
Thayyib :(4
I) A non-virgin married or previously married woman.
Thiqah : (a
I) Trustworthy.
Thunyii: (&A\)is a kind of trade in which a person sells the fruit of his
garden still on trees for a certain price but on condition that he will keep
some of its fruit. This is unlawful because 'some' is not a fixed measure, and
it is fraudulent.
Tgiirah :(gJ@ I) Trade. Act of buying and selling.
Tilii': ( r U 1 ) A kind of alcohalic drink prepared from grapes by thickening it
through boiling, two third has gone and one third left.
Tiwalah :(a$ I) Charms.
Tiyarah :(;+I)
Drawing an evil omen from birds etc..
Tubbiin : (dl+) Shorts that cover the knees (used by wrestlers).

Tulaqii' : ( + W l ) Those persons who had embraced Islam on the day of the
conquest of Makkah.
Tar :( , , & ! IA) mountain.
Turbah: (+$I) Earth, especially from the shrines of the Imws, on which
Shi'ahs place their heads during Sajdah.
Turs :(&+I 1) A kind of shield.
Udhiyah :(++yl)
Sacrifice (on 'Eidzil-Adhcl).
Uhud: (&!) A well-known mountain in A-Mafmah. One of the great battles
I
I
485
;i?n%yl &MI
in the Islamic history took place at its foot. This battle is called Glzazwalz
UIlll(i.
'Ulrii16' : (F L W I ) See 'iili17z.
~Irll-Amr-:(py l dsi) The term includes all those entrusted with directing
Muslims in matters of common concern.
Ulrrrc~,t*ali
: (id'YI ) They say it is a Persian word for 'Ud (aloeswood).
Uimnalz : ( ~ ' I)9 Colnmunity or nation. It is a special name given to Muslim
brothel-hood and unity (worldwide Muslim community whose population exceeds 1.2 billion). The Qur'iin refers to Muslims as the best Unznzalz or Millat
raised for the benefit of all mankind (3:llO). At another place (2:143), it
calls them 'the middle nation' (Ul7z17zah Wasat) a unique characteristic of the
Islalnic comlnunity that has been asked to maintain equitable balance between extremes, pursue the path of moderation and establish the middle way.
Such a community of Muslims will be a model for the whole world to emulate.
Uiitini: (&!d)l
It signifies the 'unlettered.' It is also used to refer to those
who do not possess Divine revelation.
Uiizinul-Mu7iniizbz: ( @ p i \ yi) It means 'Mother of the Believers.' This was
the title of the Prophet's wlves; Saralz 33 Ayah 6 stipulated that they could
not marry after the Prophet's death because all of the believers were their
spiritual children.
UIMIUZ-W~ZU~:
(*id1 i) (pl. Unzmaluitul-Awllid) A slave woman who begets a
child for her master.
'Umr8: ( & , d l ) See Nilzal.
'Ui~zrah: (;,dl) (Minor Pilgrimage) It is an Islamic rite performed in ritual
purity wearing the IIzrfi17~,the seamless ceremonial garments consisting of a
white sheet from the navel to the knees and a white sheet covering the left
sl~oulder,back and breast, knotted on the right. Like Hajj, it consists of pilgrimage to the ICa'bah, with the essentialities of 1/216172, Tawaf (circumambulation) around the Ka'bah (seven times), and Sa'y (walling and running)
between Safa and Ma~wah(seven times). It is called minor Hajj since it need
not be performed at a particular time of the year and its performance requires fewer ceremonies than the Hajj proper. (See Salzilz Al-Bull28~$,Vol. 3,
Page 1)
Ui~zratul-Qad8': ( c W I E
~ Making
)
up for the missed 'Unzralz. The fulfilled
'U17zrah-the 'Ul7zralz that the Prophet @ performed in the seventh year after
Hrjralz, which he intended to do in the sixth year but the Quraysh disbelievers
486
+Lyl
9 ~ 3u&
1
had not allowed him to complete.

oqiyyalz: (223i) (pl. Awiiq) An ounce; for silver 119.4 grams, for other
substances 1271128 grams, modern use of ounce 28.349 grams. One Uqijyah
is equal to 40 dirhams or 147 grams of silver. It may be less or more according to different countries. (See Awdq)
'Urbdn : (d &jJ
I) Urbiin means earnest money. If somebody settles the price
of an animal and pays a certain amount as earnest money that if he did not
buy this animal, the seller will keep the earnest money and in case the deal is
accomplished, the buyer will deduct the earnest money from the price paid.
It is prohibited.
'U&t: (!.Ad\)
The tree which produces Maghdflr.
'UsJicr: (4
I) Safflower.
'Ushr: ( + d l ) Ten percent (in some cases five percent) of the agricultural
produce payable by a Muslim as part of his religious obligation, like Zakdh,
mainly for the benefit of the poor and the needy. (See Snhih Al-Bt~khiid,Vol.
2, HacEith No. 560)
ALCUsrah:(;&I)
The battle of Tabiik, called so because of the poverty the
M u s h were facing at that time.
Usdud-Din : ( & J l J ~ ! )The principles of Islam.
'Uzzii: ( & d l ) A chief goddess identified with Venus, but it was worshipped
under the form of an acacia tree, and was the deity of the Ghatafan tribe.in
the religion of the pre-Islamic Arabs during the days of Jdhiliph.
e3)
Wa 'Alaykumus-Salcim: (f MUJI
'And on you be peace.' The reply to
the Muslim greeting of 'As-Saldrnt~'Alayln~m'(peace be on you).
Wadi'ah: (&>$I) This refers to deposits in trust, in which a person may
hold property in trust for another, sometimes by implication of a contract.
Wafat : (;bJl) The death of a person.
Wahy : ( s J 1 ) It refers to Revelation that consists of communicating God's
Messages to a Prophet or Messenger of God. The highest form of revelation
is the Qur72nof which even the words are from God.
Wahy Ghayr Matla: (+I
Wahy Matla: (+I
&dl)
2 &$I)
Revelation unrecited
Revelation recited.
Wayhalrn : (LA)
May Allah be merciful to you.
Waylaka: ( a e S ) 'Woe upon you!'
487
+%)!I
bU\
Wfijib: (-lJl)
(pl. Mfdjibdt) Compulsoly or obligatoly. An act that must be
performed. In Islamic jurisprudence, it refers to that act wllicl~has not been
established by an absolute proof. Leaving out a TYBjib without any valid reason malres one a Fdsiq and entails punishment. Imam Abti Hanifah maltes
Mfdjib a separate category between the Fard and the MubBlz.
Al-Walcfilatul Mutlaqalt : ( W I lil~Jl) Resale of goods with a discount on
the original stated cost.
Wakil: ( ~ 4 1 )A person who is an authorized repesentative or proxy. Also
can mean lawyer in Urdu.
Walfi': (~'ddl)A kind of relationship, i.e., loyalty (between the master who
freed a slave and the freed slave) about the right of inheritance.
Wali: (331) (pl. Awliyd') legal guardian. A friend, protector, ruler, officer,
supporter, caretalter, helper etc. Someone who is supposed to look out for
your interest.
Walimzalz: ( U J l ) A marriage banquet, wedding feast, or the reception after
the wedding. A traditional dinner feast provided to wedding guests by the
groom's family after a marriage is consummated. Providing a Wali~~zalz
was
highly recommended by the Prophet @$, whether it be a grand or humble
affair. Friends, relatives, and neighbors are invited in it.
W a d : (GSJI) Endowment.Term designating the giving of material property
by will or by gift for pious worlrs or for the public good. A charitable tiust in
the Name of Allah, usually in perpetuity, and usually for the purposes of establishing the religion of Islam, teaching useful knowledge, feeding the poor
or treating the sick. Properties with Waqf status, such as schools or hospitals,
remain so perpetually, providing endless benefit to the community and endless heavenly blessings to the donor.
Wars: (dJSJ~) A kind of perfume. It is said to be Memecyclon Tinctorium, a
plant of Yemen used as a liniment and yellow dye.
Warsiyyalz : ( ~ ~ 4 A
1 cloth
)
dyed with Wars.
Wasiiyii :(LLpJl) Wills or testaments.
Wiislzit?ziit:(uk;IJl)
Al-Wiisil: (+
The women who do the job of tattoo marking.
141) One who lreeps good relations with his lit11 and kin.
Wiisilah :(;iLplJl) The women who affixes hair extensions.

Wasilalt :(+dl) A she-camel set free for idols because it had given birth to
a she-camel at its first delivery and then again gave birth to a she-camel at its
second delivery.
488
+L~
&~dJi
I
&&
Wasmah :(LI)J
A plant used for dyeing hair (fitam).
Wasq: (+dl) (plural Awsiiq or Awsuq) A volume measure equal to h0 ,Sil'\
= 135 kg. approx. It may be less or more. [One Wasq of Hijfiz is cclual to
180 kilos (Ibn Bfiz) and 629.856 kilograms (Shaykh Ffiruq Asghar Siram Pakistani) and according to modern measures, one Iraqi Wasq is cqu;~lto I SO
kilograms,]
WiscZl :(J LpJ 1) Fasting for more than one day continuously.
Witr: (;dl) Odd number. Witr Rak'ahs are odd number of Rrrk'a1l.s such as I .
3, 5, etc. - usually 1 or 3 - that are offered after the last prayer at night.
Wudn': ( F d J l ) Literally means 'purity or cleanliness.' It refers to thc
ablution made before performing the prescribed prayers. It requires wajliing
(1) the face from the top of the forehead to the chin and as far as each C;II.:
(2) the hands and arms up to the elbow; (3) wiping with wet hands ;I pxt ot
the head; and (4) washing the feet to the ankle. WzlcEii' serves as an act of
physical cleansing as a well as a precursor to the mental and spirit^^.1' I L-I cansing necessary when in the worship of God. If clean water is unavnilable, a
ritual purification known as Tayyamum, which involves symbolically touching
clean earth, may be substituted.
YZ3zZj wa MZTGj: (c-~3 .-L)
(Gog and Magog) Two evil empires. They
are mentioned in the QurCfin and Ah(icEith when mentioning some of the
scenes just before the Final Hour, According to Bible, Gog was a chief
prince of Meshech and Tuba1 who came from Magog. While Magog a people
descended from Japheth (son of Noah). Gog and Magog will be two nations
led by Satan in a climactic battle at Armageddon against the kingdom of
God. [See Qur'fin, Al-Anbiy2iJ (21;96), Sahih Mzulim, IGtiibul-Fitan wa Ashriit
us-Sii 'ah]
Yakhsifan : ( ju-)
Eclipse.
Yalamlam : (+A) The Mqiit of the people of Yemen.

Yamiimah: ( L ~ IA)place in Saudi Arabia towards Najd.
Yaqin :
(A
I) Perfect absolute Faith.
Ya'qEb: ("+")
Testament.
A Prophet of AULh, mentioned in the QurY2nand the Old
Yarmnk : (dYJ I) A place in Shfim.

Yathrib :(+A) See Al-Madimah.
Yawmud-DZr: (>IJJ I
the rebels besieged
The Day of the House, this refers to the day when

in his house and murdered him.
489
+ h ~ l & ~ i
Yawmud-Db: (&dl fS?) Literally 'Day of Faith,' one of several Arabic terms
for Judgment Day. See Day of Judgment.
Yawmul-Qiylzntalt: ( L g l
(Day of Judgment) Belief in the Day of
Judgment is a basic article of faith in Islam. After God ends the present
world and order of creation, a day will follow on which He will judge every
person according to his or her intentions, deeds, and circumstances. Judgment by God is followed by punishment in Hell or eternal reward in Paradise.
Yawntuit-Nap: ($1
f4.-)The day of Nap. The 12th and 13th of Dhul-Hijjah
when the pilgrims leave Mina after performing all the ceremonies of Hajj at
'Arafgt, Al-Muzdalifah and Mina. See Nafi
Yawnzun-Nahr: ($1
f3) The day of slaughtering the sacrificial animals, i.e.,
the 10th of Dhul-Hijjah.
Yanv~iur-Ru'Es:(&3~>1f3) Meaning 'day of heads'. It is the name of the day
following the %id day (Eidul-Adlzzd).
Yawlnut-Tarwiyalz: (+S$I f3) The eighth day of the month of Dhul-Hijjah,
when the pilgrims leave Maklcah for Mina.
A Prophet of AI1211, mentioned in the Qur'2n and the Old
Yfisuf: (-%)
Testament.
Z a b : ( I ) Arabic name for the holy scripture revealed to Prophet

David (D-d
%&I ) thousands of years ago. For Muslims, the Zabur,
analogous to the Christian Psalms (the Old Testament), was a scriptural precursor to the Qur'Stn, just as David was a predecessor of Muhammad @ in
the history of Divinely revealed monotheism.
Zahw : (40;11)
Zakariyyii:
Baptist.
Unripe dates that have begun to ripen.
(pL$j)
(Zacharia) A Prophet of God and father of John the
Z a k t : ( I ) One of the five pillars of Islam is Zakat, which means

purification and increment of one's wealth. A Muslim who has money beyond a certain quantity is to pay the ZakEt. It is also called the alms due or
poor due. It is to be used in eight categories for welfare of the society that
are mentioned in the Qur'an, namely: the poor, the needy, the sympathizers,
the captives, the debtors, the wayfarers, in the cause of Al1211, and for those
who are to collect it. The Zalcat is compulsory on all Muslims who have
saved (at least) the equivalent of 85g of 24 carat gold at the time when the
annual ZakEt payment is due. The amount to be collected is 2.5%, 5%, or
lo%, depending on the assets and the method used to produce it. For ex-
490
bldli @J@
ample, it is 2.5% of the assets that have been owned over a year, 5% of the
wheat when irrigated by the farmer, and 10% of the wheat that is irrigated
by the rain. [See Sahih Al-Bulhiii$ Vol. 2, Book of Zalziit (24)]
Zakdtul-Fitr: ( M I ;Kj) An obligatory Sadaqah to be given by Muslims
before the prayer of 'Eidz~l-Fitr(See Sahih Al-Bz~lzhii@Vol. 2, The Book of
Zakiitz~l-FiePage No. 339).
Zakdtul-HzcbzZb : (++I
E Kj)
Zakiit of grainlcorn.
Zakdtul-Ma'din : ( d d I ;Kj) Zakiit of minerals.

Zakdtur-Rikdz :( j KJ1 ;Kj) Zak& of treasure or precious stones.
Zalim: (CJWl) The wrongdoer, he who exceeds the limits of right, the
unjust.
Zamzam : (e;4j)The sacred well inside Al-Masjid Al-Haram near Ka'bah in
Malkah. The water that comes out from this well is called Zamzam water.
Zanddiqah : (;i?i~l;jl
I) Atheists.
Zanjabil: (+$I)
A special mixture that will be in one of the drinks of the
people of Paradise. See the Qur'sn, Al-Insiin (76:17).
Zaqqiim: ( jjl) An extremely bitter and thorny tree that grows at the
bottom of tke Hell-fire. See the Qur'an, Al-IsniJ (17:60), for example.
Zarnab :(+JJj) A lcind of good smelling grass.
Zihdr : (>Cg_l;l
I) It is a condition similar to divorce that was common in preIslamic Arabia, but was made unlawful by Islam. It was a way when the husband wanted to divorce his wife he would selfishly say to her, "You are like
my mother." This way she would have not conjugal rights, but at the same
time, she would still be bound to him lilce a slave. See Qur'an, Al-Ahziib
(33:4), Al-Mzviidilah (58:1-5).
Zina: (Ljll) Illegal sexual intercourse and embraces both fornication and
adultery.
Zindiq : (&&$I) One who goes so far into innovated and deviant beliefs and
philosophizing, etc., without sticking to the truth found in the Qur'an and the
Szlnnah to such an extreme extent that they actually leave Islam altogether.
Ziydrah : (gJ L_;II) To visit or to recite special salutations for the Prophet
Muhammad @ and his household.
Zuhr: ( 4 1 ) The noon or the mid-day prayer, that is performed right after
the sun moves away from it's zenith. The second obligatory prayer of the day.
(PI)
491
&L.1II
&la1 &&
Zrclrn :
Zulrrz literally means placing a thing where it does not belong.
Technically, it refers to exceeding the right and hence committing wrong or
injustice.

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Niisiruddin al-Khattiib (Canada)

Hudii Khattiib (Canada)

AbQ Khaliyl (USA)

GLOBAL LEADER IN ISLAMIC BOOKS

In the Name ofAllih,

O Maktaba Dar-us-Salam, 2007

An-Nasai, Ahmad bin 'Ali

47 The Book Of Faith And Its Signs

Mentioning The Best Of Deeds ........................................

Chapter 33. The Sign Of The Believer .................................................. 46

48.The Book Of Adornment. From As-Sunan48

Pelfumed Themselves With Incense..................................... 88

The Book Of Adornment From Al-Mujtaba

The F@alz ......................................................................131

Chapter 72. Cursing Al-Mz~tananzmisht(The Women That Have Their

49 The Book Of The Etiquette Of Judges

The Book Of Seeking Refuge With Allih

What Was Narrated ConcerningAl-Mu'awwa&atain (Two

Seeking Refuge From A Soul That Is Not Satisfied................ 257

51 The Book Of Drinks

Chapter 50. Encouragement To Avoid Doubtful Matters .........................363

The Book of Faith And Its Branches

111 tlze Name of Alliih

47. The Book Of Faith

4988 It was narrated from A M

Chapter 1. Mentioning The

The Book of Faith And Its Branches

* & & I @ >

4990. It was narrated that Anas

bin M&k said: "The Messenger of

The Book of Faith And Its Branches

' f ~ h i ' f ' ~ / ( r : - k +yi

Chapter 3. The Sweetness Of

4992. It was narrated from Anas

Chapter 4. The Sweetness Of

The Book of Faith And Its Branches

$4;;%I Ll2 2 ' f k j2;$&~

Chapter 5. Islam's Description

4993. 'Abdulliih bin 'Umar said:

The Book of Faith And Its Branches

The Book of Faith And Its Branches

f %yl;, g,l L y,l & - (1 +I)

.& > 6,j; 3 @ ';ct 4.4,

: ~ 6,;, $1 ;;4 $; J :& $2

The Book of Faith And Its Branches

The Book of Faith And Its Branches

tall buildings, when you see the

Chapter 7. Interpreting The

The Book of Faith And Its Branches

4996. It was narrated from Sa'd that

4997. It was narrated from Bi&r

The Book of Faith And Its Branches

;r. rro/t :-k!+

' ~ ~ & 'l T, 9 - k ~'L.3

Chapter 8. Description Of The

& >hl &f g

b i > * k b + & '+yI

Chapter 9. Description Of The

The Book of Faith And Its Branches

4500. It was narrated that Anas

Chapter 10. A Man Being Good