Riyad al-Salihin from the words of the Master of the Messengers, peace and blessings of Allah be upon him.
Chapter: The Prohibition of Being Alone with a Non-Mahram Woman.
Allah the Exalted said:
“O Ye who believe! Enter not the dwellings of the Prophet for a meal without waiting for the proper time, unless permission be granted you. But if ye are invited, enter, and, when your meal is ended, then disperse. Linger not for conversation. Lo! that would cause annoyance to the Prophet, and he would be shy of (asking) you (to go); but Allah is not shy of the truth. And when ye ask of them (the wives of the Prophet) anything, ask it of them from behind a curtain. That is purer for your hearts and for their hearts. And it is not for you to cause annoyance to the messenger of Allah, nor that ye should ever marry his wives after him. Lo! that in Allah's sight would be an enormity.” (33:53)
On the authority of 'Uqbah Ibn 'Amir, may Allah be pleased with him:
That the Messenger of Allah, peace and blessings of Allah be upon him, said:
"Beware of entering upon women."
A man from the Ansar asked:
"What about the in-law (al-hamu)?"
He replied:
"The in-law is death."
Agreed upon.
The in-law is the husband's relative,
Such as his brother, his brother's son, or his paternal cousin.
"Beware of," meaning: be cautious of.
"Entering upon women."
Meaning: entering upon non-mahram women in a state of seclusion with them.
From the benefits of the hadith:
It is evidence that the husband's relative remains a non-mahram to the wife.
It contains a refutation of anyone who is lax about sitting or being alone with the husband's relative.
It clarifies that temptation may come from the husband's relative more than from others.
Because he sits with her, speaks to her, and speaks to her in an alluring manner.
On the authority of Ibn 'Abbas, may Allah be pleased with them both:
That the Messenger of Allah, peace and blessings of Allah be upon him, said:
"No man should be alone with a woman unless a mahram is present."
Agreed upon.
From the benefits of the hadith:
It clarifies that the presence of a mahram ends the state of seclusion.
It clarifies that it is not forbidden for women to remain with men for a necessity, provided a mahram is present.
On the condition of observing hijab and not being unveiled.
The prohibition of a man being alone with a non-mahram woman.
Because that is one of the causes of corruption and the occurrence of temptation and immorality.
On the authority of Buraydah, may Allah be pleased with him, who said:
The Messenger of Allah, peace and blessings of Allah be upon him, said:
"The sanctity of the wives of the mujahidin for those who stay behind
Is like the sanctity of their own mothers."
"There is no man among those who stay behind who takes charge of the family of a mujahid in his absence,
And looks after them,
But he will be made to stand on the Day of Resurrection,
And he will take from his good deeds as much as he wishes,
Until he is satisfied."
Then the Messenger of Allah, peace and blessings of Allah be upon him, turned to us
And said:
"What do you think?"
Narrated by Muslim.
"Takes charge of the family of a mujahid in his absence,"
Meaning: to attend to their needs and look after their affairs.
From the benefits of the hadith:
The prohibition of approaching the wives of the mujahidin with suspicion,
Whether by looking, being alone, or forbidden speech,
Or other than that.
The severity of the prohibition of betraying the mujahidin regarding their wives.
Encouraging the Muslims to practice mutual support, cooperation, and seeking goodness.
And the concern of each of them for the safety of others.
The aggressor against the wives of the mujahidin will be stripped of his good deeds on the Day of Resurrection,
So that he may be among the losers and the destroyed.
The comparison of the sanctity of the wives of the mujahidin for those who stay behind
To the sanctity of their own mothers
Provides many indications.
Among them is that approaching a mahram with suspicion or committing adultery with them
Is a multiplied crime.
And it is known that the prescribed punishment for adultery with mahrams is death.
It is the custom of the wise
That they do not think of their mothers except with kindness and dutifulness.
And that is what is required of the one who stays behind regarding the wives of the mujahidin.
The crime of adultery varies according to the woman with whom it is committed.
Adultery with the wife of a neighbor is more severe than with others,
And adultery with the wives of the mujahidin is more grievous than adultery with others,
To the point that it is likened to adultery with mahrams.
We seek refuge in Allah from temptations and evil deeds and morals.
Chapter: The Prohibition of Men Imitating Women,
And women imitating men in dress, movement, and other things.
On the authority of Ibn 'Abbas, may Allah be pleased with them both, who said:
And in another narration:
Narrated by al-Bukhari.
"Al-mukhannathin" (the effeminate men) is the plural of "mukhannath,"
And he is the one who imitates the nature of women in his movements, dress, and words.
"Al-mutarajjilat" (the masculine women) is the plural of "mutarajjilah,"
And she is the woman who imitates men in their movements and dress.
On the authority of Abu Hurayrah, may Allah be pleased with him, who said:
"And the woman who wears the clothing of a man." Narrated by Abu Dawud.
From the benefits of the hadith:
The permissibility of cursing men who imitate women and vice versa.
The mukhannath or the mutarajjilah
Objects to the nature upon which Allah created him/her,
And attempts to depart from it, and this is forbidden.
The prohibition of men imitating women and vice versa.
On the authority of Abu Hurayrah, may Allah be pleased with him, who said:
The Messenger of Allah, peace and blessings of Allah be upon him, said:
"Two types of the people of Hellfire I have not yet seen:
A people with whips like the tails of cattle,
With which they strike the people,
And women who are clothed yet naked,
Seducing and seduced,
Their heads like the swaying humps of camels.
They will not enter Paradise, nor will they smell its fragrance,
Even though its fragrance can be smelled from such-and-such a distance."
Narrated by Muslim.
"Clothed" means: with the blessings of Allah,
"Naked" means: devoid of gratitude for them.
And it is said it means:
She covers part of her body and exposes part,
To display her beauty and the like.
And it is said:
She wears a thin garment that describes the color of her body.
And "ma'ilat" (seduced/inclined) means:
It is said: inclined away from the obedience of Allah the Exalted,
And what they are required to preserve.
"Mumilat" (seducing) means:
They teach others their blameworthy actions.
And it is said:
"Ma'ilat" (inclined) means they walk with a strut,
Swaying their shoulders.
And it is said:
"Ma'ilat" means they style their hair in the 'ma'ilah' style,
Which is the hairstyle of prostitutes.
And "mumilat" means:
They style the hair of others in that manner.
"Their heads like the humps of camels"
Means they make them large and prominent
By wrapping a turban, a headband, or the like.
From the benefits of the hadith:
This hadith is one of the proofs of his prophethood, peace and blessings of Allah be upon him,
And that he does not speak out of desire.
For what the Messenger of Allah, peace and blessings of Allah be upon him, foretold has come to pass,
And it was not present in his time,
But we have seen it with our own eyes.
The prohibition of tight and transparent clothing
That describes or outlines the 'awrah.
The prohibition of helping oppressors in their oppression.
The mention of these two types together
Is evidence of their correlation in reality.
For the women who are clothed yet naked,
The seducing and the seduced,
Are the snares for the men who hold whips in their hands,
Striking the people.
A warning that these two types are among the people of Hellfire,
May Allah protect us.
Chapter: The Prohibition of Imitating the Devil and the Disbelievers.
On the authority of Jabir, may Allah be pleased with him, who said:
The Messenger of Allah, peace and blessings of Allah be upon him, said:
"Do not eat with your left hand,
For the devil eats and drinks with his left hand."
Narrated by Muslim.
From the benefits of the hadith:
The recommendation of eating with the right hand,
And likewise drinking.
And the dislike of doing both with the left hand.
That the devil has hands,
And that he eats and drinks.
The recommendation of starting with the right side,
In opposition to the devil.
On the authority of Ibn 'Umar, may Allah be pleased with them both:
That the Messenger of Allah, peace and blessings of Allah be upon him, said:
"None of you should eat with his left hand,
Nor drink with it,
For the devil eats with his left hand,
And drinks with it."
Narrated by Muslim.
On the authority of Abu Hurayrah, may Allah be pleased with him:
That the Messenger of Allah, peace and blessings of Allah be upon him, said:
"Indeed, the Jews and the Christians do not dye their hair,
So oppose them."
Agreed upon.
The intent is:
Dyeing the white hair of the beard and head with yellow or red.
As for black, it is forbidden,
As we will mention in the chapter following this, if Allah the Exalted wills.
From the benefits of the hadith:
The encouragement to oppose the People of the Book in their customs and actions,
And this is one of the objectives of the Prophetic mission.
The recommendation of dyeing hair.
Chapter: The Prohibition for Men and Women to Dye Their Hair Black.
On the authority of Jabir, may Allah be pleased with him, who said:
Abu Quhafah was brought,
The father of Abu Bakr al-Siddiq, may Allah be pleased with them both,
On the day of the conquest of Makkah,
And his head and beard were as white as the thughamah plant.
The Messenger of Allah, peace and blessings of Allah be upon him, said:
"Change this,
And avoid black."
Narrated by Muslim.
"Al-thughamah" is:
A plant with white flowers and fruit.
It is likened to the whiteness of gray hair.
From the benefits of the hadith:
The recommendation of dyeing, even for the elderly.
The prohibition of dyeing with the color black.
Dyeing with black is permitted in war to intimidate the enemy.
Chapter: The Prohibition of al-Qaza'.
Which is shaving part of the head and leaving part.
And the permissibility of shaving the whole head for men, but not for women.
On the authority of Ibn 'Umar, may Allah be pleased with them both, who said:
The Messenger of Allah, peace and blessings of Allah be upon him, forbade al-qaza'.
Agreed upon.
From the benefits of the hadith:
The prohibition of shaving a section of the head,
And leaving a section.
On the authority of Ibn 'Umar, may Allah be pleased with them both, who said:
The Messenger of Allah, peace and blessings of Allah be upon him, saw a young boy
who had shaved part of his head
and left another part unshaved.
He forbade them from doing that and said,
"Shave it all,
or leave it all."
Narrated by Abu Dawud.
On the authority of ‘Abdullah Ibn Ja‘far, may Allah be pleased with them both,
that the Prophet, peace be upon him,
granted the family of Ja‘far, may Allah be pleased with him, a period of three days [to mourn].
Then he came to them and said,
"Do not weep for my brother after today."
Then he said,
"Bring my brother’s sons to me."
So they were brought to him, looking like young birds.
He then said,
"Call the barber for me."
He commanded him,
and he shaved our heads.
Narrated by Abu Dawud.
"Afrukh" is the plural of "farkh,"
which refers to a young bird.
Among the benefits of the hadith:
Weeping for the deceased during the time of the Messenger,
peace and blessings of Allah be upon him,
without wailing, is permissible.
It is not permitted to exceed the period of weeping
beyond three nights.
Shaving the head
signifies the removal of grief and an expression of optimism.
The encouragement to provide for the orphan
and to be kind to him.
On the authority of ‘Ali, may Allah be pleased with him, who said:
The Messenger of Allah, peace and blessings of Allah be upon him, forbade
a woman from shaving her head.
Narrated by Al-Nasa'i.
Among the benefits of the hadith:
The practice among the people of knowledge
is that they do not consider it permissible for a woman to shave her head;
rather, they hold that she should only trim it during Hajj and ‘Umrah.
A woman shaving her head as an act of wailing or mourning for the dead
is an additional act of disobedience,
and the prohibition against that has been authentically established.
Riyad al-Salihin.