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Riyadh al-Salihin, from the words of the Master of the Messengers, peace and blessings of Allah be upon him.

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Chapter on the prohibition of men wearing silk, sitting upon it, or leaning against it, and the permissibility of its use for women.

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On the authority of ‘Umar ibn al-Khattab, may Allah be pleased with him, who said:

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The Messenger of Allah, peace and blessings of Allah be upon him, said: "Do not wear silk, for whoever wears it in this world shall not wear it in the Hereafter."

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And it is agreed upon by both al-Bukhari and Muslim.

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Among the benefits of the hadith

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Wearing silk is permissible for the women of the Ummah.

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Whoever indulges in disobedience to Allah in this world shall be deprived of the bliss of the Hereafter.

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And on the authority of ‘Umar ibn al-Khattab, may Allah be pleased with him, he said:

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I heard the Messenger of Allah, peace and blessings of Allah be upon him, say:

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Only those who have no share in the Hereafter wear silk.

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Agreed upon by both al-Bukhari and Muslim.

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In a narration recorded by al-Bukhari

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Those who shall have no share in the Hereafter.

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His statement: "He who has no share [in the Hereafter]."

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Meaning that he has no share [in it].

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Among the benefits of this hadith

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The prohibition against wearing silk is based on its impermissibility.

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Wearing silk is among the characteristics of the affluent.

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Those who have no share in the Hereafter.

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This is because they have already received their full share of good things during their worldly life.

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And on the authority of Anas, may Allah be pleased with him, he said:

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The Messenger of Allah, peace and blessings of Allah be upon him, said:

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Whoever wears silk in this world shall not wear it in the Hereafter.

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Agreed upon by al-Bukhari and Muslim.

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And on the authority of ‘Ali, may Allah be pleased with him, he said:

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I saw the Messenger of Allah, peace and blessings of Allah be upon him.

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He took some silk and placed it in his right hand.

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And he took gold and placed it in his left hand.

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Then he said:

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Indeed, this is forbidden for the males of my Ummah.

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It was recorded by Abu Dawud.

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On the authority of Abu Musa al-Ash'ari, may Allah be pleased with him

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The Messenger of Allah, peace and blessings of Allah be upon him, said:

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The wearing of silk and gold has been forbidden for the males of my Ummah.

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And he revealed it to their women.

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It was recorded by al-Tirmidhi.

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Among the benefits of the hadiths

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Gold and silk are permissible for the women of the Islamic Ummah.

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It is forbidden for its males.

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A prohibition implies that the act is forbidden.

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And on the authority of Hudhayfah, may Allah be pleased with him, who said:

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The Prophet, peace and blessings of Allah be upon him, forbade us.

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That we should drink from vessels of gold and silver.

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And that we should eat therein.

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And regarding the wearing of silk and brocade.

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And that we should sit upon it.

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It was recorded by al-Bukhari.

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Among the benefits of the hadith

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The ruling on drinking from vessels made of gold and silver.

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This is a matter shared between both men and women.

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This is in contrast to the rules regarding clothing for women.

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Sitting upon silk and brocade.

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It is forbidden for men to wear it.

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That which prevents one from sitting upon it.

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It refers to that which is forbidden to be worn.

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This refers to what was made of silk, and he turned away.

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Or if the silk in it was more than in others.

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It is permissible to touch silk without wearing it.

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As established in the collection of al-Bukhari.

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From the hadith of al-Bara' (may Allah be pleased with him), who said:

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A gift was presented to the Prophet, peace and blessings of Allah be upon him.

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A garment of silk.

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We touch it and marvel at it.

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The Prophet, peace and blessings of Allah be upon him, said:

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Are you amazed by this?

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We said, "Yes."

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He said:

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The handkerchiefs of Sa'd Ibn Mu'adh in Paradise.

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This is better than that.

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Thus, it becomes clear that silk is not impure.

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It is therefore permissible to touch it and sell it.

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And benefiting from its price.

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Chapter on the permissibility of wearing silk for one who suffers from an itch.

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Anas, may Allah be pleased with him, reported that he said:

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The Messenger of Allah, peace and blessings of Allah be upon him, granted a concession.

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for al-Zubayr and 'Abd al-Rahman Ibn 'Awf

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May Allah be pleased with both of them regarding the wearing of silk.

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to be attached to them both.

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It is agreed upon by both al-Bukhari and Muslim.

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Itching is a form of mange.

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May Allah the Exalted protect us from it.

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Among the benefits of the hadith

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The prohibition against wearing silk.

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Anyone who suffers from an ailment is not included in this.

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Wearing silk lightens it.

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Included in this are items that provide protection from the heat or the cold.

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Where there is none other than Him.

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This serves as an indication of the ease of the religion and the magnanimity of the Shari'ah.

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And being mindful of people's circumstances.

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Chapter: The Prohibition Against Using Leopard Skins as Floor Coverings or Riding Upon Them

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Mu'awiyah, may Allah be pleased with him, reported that he said:

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The Messenger of Allah, peace and blessings of Allah be upon him, said:

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Do not ride upon silk or leopard skins.

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It was recorded by Abu Dawud.

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Al-khazz refers to silk.

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The *nimar* refers to the skins of leopards.

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Among the benefits of the hadith

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The prohibition of riding upon saddles made of silk.

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The prohibition of using the skins of tigers.

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The prohibition of imitating those who indulge in luxury and immorality.

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Narrated by Abu al-Malih, from his father, may Allah be pleased with him.

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The Messenger of Allah, peace and blessings of Allah be upon him,

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He forbade the use of the skins of predatory animals.

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It was recorded by Abu Dawud and al-Tirmidhi.

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And in a narration recorded by al-Tirmidhi

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He forbade the use of the skins of predatory animals as floor coverings.

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Among the benefits of the hadith

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The prohibition against using the skins of predatory animals as floor coverings or riding upon them.

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The prohibition against imitating the deeds of tyrants and the affluent.

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Chapter on what one should say when putting on a new garment.

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Abu Sa'id al-Khudri, may Allah be pleased with him, reported:

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The Messenger of Allah, peace and blessings of Allah be upon him, was

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When he would put on a new garment,

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He called him by his name.

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A turban, a shirt, or a cloak.

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He says

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O Allah, to You belongs all praise.

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You have clothed me.

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I ask You for its good and for the good of that for which it was created.

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And I seek refuge in You from its evil and the evil of that which was created for it.

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It was recorded by Abu Dawud and al-Tirmidhi.

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Among the benefits of the hadith

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It is recommended to name a garment by its specific name when putting it on.

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And immediately following it with supplication.

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Expressing praise to Allah under all circumstances and in every state.

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This is part of the perfection of gratitude toward the Bestower of blessings.

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Everything that comes to the servant is from Allah.

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He is the One who bestows His grace upon His servants through His blessings.

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Everything in existence possesses both good and evil.

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It is incumbent upon the morally responsible individual

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That he should ask Allah for the good of all things.

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And seeking refuge from the evil of everything.

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Chapter on the recommendation to begin with the right side when dressing.

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The objective of this chapter has already been addressed.

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We have already mentioned the authentic hadiths pertaining to this matter.

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Riyadh al-Salihin