Husain Sattar – 3 Dyeing the Hair

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.