Husain Sattar – 3 Dyeing the Hair
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The use of dye in hair is a main method used by the prophet Alaihi wa sallam, but black dye is not allowed in the AD expiration. The base of the method is musta hub, but the use of black is Mauritujit, which is a consequence of the Sun Nos. The "we" movement uses black and red hair to establish a relationship, and the " Ash Had Behi" text is a version of the previous hadith highlighting the redness in the hair of the prophets of Allah. The current narration highlights the variation in the text, and how it is highlighted in the current narration.
AI: Summary ©
Rashid Naira Rahim,
babumajahafiqhidabi
Rasulullah sallallahu alaihi wa sallam. So this is
the chapter that comes on the dyeing of
the hair of the prophet sallallahu alaihi wa
sallam.
Now we talked about dye in the previous
chapter,
and just as a general note, you should
know that
there is varying
hadith about there are varying hadith about the
use of dye,
and most of the ulnarunas say that the
prophet sallallahu alaihi wa sallam never dyed his
hair, and in fact, we talked about that
in the previous,
discussion.
Now if the prophet salallahu alaihi wa sallam
did use anything, if you look at all
the hadith and where there's a hint of
the Prophet Sallallahu Alaihi Wasallam using anything, it
was hina to dye his hair slightly red,
and we talked about that previously as well.
So if he ever did use anything, it
would have been hina, which is a red
type of dye.
So there's rulings among
the madahib about dyeing of the hair.
And the ahnaf, the
olamaf, the hanafi madhab,
they say that overall dyeing is mustahab.
The use of dye is mustahab. Why? Because
one, well, the main thing is that Abu
Bakr, if you remember, one of the Allo
An, he actually did it, and so he
wouldn't have done something against the Sunnah. And
also, the Ponsonis Suddam is prohibiting the use
of black dye, which means that other types
of dye must be allowed.
And so they say that the overall use
of dye is musta hub, but the use
of black is Maqru'l,
and that's because there is a hadith in
which the Falsal Islam
prohibited the use of black. Imam Shafi'i, on
the other hand,
says that Daya Sunnah, he takes it 1
above Mustahab, but actually you can't even say
that because the way the classifications are among
the traditional Shafi'i, so essentially it's Sunnah.
But he makes black Haram.
Right? So black is Haram based on the
hadith that
prohibits it.
And so a lot of essentially,
I mean, the base the basic idea is
the same between the malayib. It's a very
technical discussion
here about
what the difference is between mustahawd and sunnah
and what the difference is between nakrutaharemi
and haram.
Now,
the first hadith in this particular chapter
so, akhmanani aburimsa,
call.
Aburintha
shaln.
When I came to the prophet salamumma alayhi
wa sallam with a son of mine.
And so the Prophet
said, is this your son?
I said, yes.
So
the
so
the,
the particular person, the narrator in this hadith,
the suhava involved, came to the prophet, salallahu
alayhi wasalam, with his son.
And then the prophet salallahu alayhi wasalam said:
Is this your son?
And he said: Yes, this is my son.
And
then he asked the prophet salallahu alayhi wasalam
to testify
that this is his son.
Call la yajni anika wala tajni a rehi
that you will not be that you will
not be the revenge cannot be taken for
you
from Him, and from Him for you. Meaning
that during the time of the Jahiliyah, what
would happen is is that
if a father would pass away and there
were some remaining
crime that he had committed,
the son would be taken to account for
it. And so this is why he wants
a justification
to say, look, because he is thinking about
a Jahiliya custom in which
the relationship between father and son needs to
be established and that if I do anything
wrong and something needs to be taken, you
can take retribution from him. But the prophets
of the law, I say, responds
by saying that this custom is not part
of the deen, and so he eliminates this
custom from the deen,
upon what I ate to shave Ahma.
Ash Had
Behi means either it means he told the
prophet of the prophet to take a testification
that this is my son, like he's passing
the prophet to testify, or he's saying that
I testified.
It's probably the way I testified by it.
Okay? That's what my version has, and I
think that another version has it is worded
another way. But so this is I to
literally, the way my version has it is
I testified with it. I testified that I
swear by love, this is my son, so
that I can establish this relationship.
So
then he says, at the very end of
the hadith, that
I saw the grayness in the hair of
the prophets, meaning this redness, this heading towards
redness in the hair of the prophets of
Allah, alayhi, to someone.
Now, the reason why this is brought here
is because of the idea of dying, and
so if the prophetess of Islam's hair was
red,
then perhaps
there's 2 interpretations here. One is that there
was just this redness in certain hairs and,
you know, redness then eventually goes to gray,
or the Prophet Shishan actually died, and so
this is kind of a, he's bringing this
in this chapter because some ulama uses hadith
to show that this redness must have come
from die, and we talked about that in
the previous,
in the previous narration.
Now this is against the previous hadith, right,
which we covered in the first chapter, so
when I again, it's highlighting that there are
variations in the riddhiel,
and the central take home point is that
it is mustahab to die and it is
makruh to use black.
So the next hadith is
an,
jahangaba.
Umra'a bashir ibn Khosasiya.
I saw
the Prophet salallahu alayhi wa sallam exiting from
his house
and he
was stroking his hair and removing particles from
his hair.
So this particular
female
companion says that I one day I saw
the Prophet Sallallahu Alaihi Sanlam was exiting from
his house, and as he was exiting from
his house, he was removing
particles from his hair. Now when you dye
your hair, traditionally when they used to dye
their hair, they would put this this particulate
matter in their hair,
like the henna that people use, and when
you put hannah on your hand, if anybody's
ever seen it, you wipe it away and
it's it's particulate. It has these particles. And
so she says that, anaraydulunbaytihiyanfuudur
sahu. He was stroking his hair as if
he was taking something out. And
he had just washed it. And
in his hair were particles of hina.
I will call a radhoon,
shakka pihadashayikh.
Or she
said,
Radhuhun.
Radhuhun are pieces and Radhuhun is slush. So
basically she saw some sort of
some of
the remnants of dye in the hair of
the Prophet Suballahu alaihi wa sallam.
So an anas ibn Malik, qal,
na'aitushar
Rasulullah sallallahu
alaihi wasallam, maqduban,
I saw the hair of the prophet sallallahu
alaihi wasallam died.
So this is actually a very
special narration in that it's completely opposite of
the first narration of the chapter and the
first narration of the chapter was also from
Unest.
So that's why some of the old Lama
say that the first narration was probably earlier
and this was probably later. So there's a
lot of variation. The point is in this
section that there's a lot of variation in
whether the Puxas have ever used dye or
not. And the take home point, again, is
that it's Mustapha
to use dye, and it's Mukunu to use
black.