1/790 ــ عن أسماءَ بنتِ يزيدَ الأنصارِيّة رضي الله عنها قالت: «كان كُمُّ قمِيصِ رسولِ الله صلى الله عليه وسلم إلىٰ الرُّسُغِ». رواه أبو داود، والترمذي وقال: حديث حسن[4].
790/1 - Asmā’ bint Yazīd al-Ansāriyyah (may Allah be pleased with her) reported: “The sleeves of the Prophet’s Qamīs reached down to his wrists.” [Narrated by Abu Dāwūd and Al-Tirmidhi, who classified it as Hasan (sound)] [4]
1) بيان الهدي النبوي في طول كم القميص؛ بأن يكون إلىٰ الرسغ، والرسغ عند مفصل الكف مما يلي أول الساعد.
1) It demonstrates the Prophet’s guidance with regard to the length of the sleeve; that it reaches the wrist.
2) المؤمن السعيد هو من اقتدىٰ برسول الله صلى الله عليه وسلم في عامّة شؤونه، ومن ذلك هيئة اللباس ومقداره.
2) The fortunate believer is the one who follows the Prophet’s example in all his affairs, including the form and size of clothing.
2/791 ــ وعن ابن عُمرَ رضي الله عنهما أنَّ النَّبيَّ صلى الله عليه وسلم قال: «مَنْ جَرَّ ثَوْبَهُ خُيَلاءَ لَمْ يَنْظُرِ الله إليه يَوْمَ القِيَامَةِ»، فقال أبو بكر رضي الله عنه: يا رسولَ الله، إنَّ إزاري يَسْتَرْخِي إلَّا أَنْ أَتَعَاهَدَهُ، فقال له رسول الله صلى الله عليه وسلم: «إنَّكَ لَسْتَ مِمَّنْ يَفْعَلُهُ خُيـَلاءَ». رواه البخاري، وروىٰ مسلم بعضه.
791/2 - Ibn ‘Umar (may Allah be pleased with him and his father) reported that the Prophet (may Allah’s peace and blessings be upon him) said: “If anyone drags his garment out of pride, Allah will not look at him on the Day of Judgment.” Abu Bakr (may Allah be pleased with him) said: “O Messenger of Allah, one side of my waist-wrapper hangs low if I do not keep tightening it.“ The Prophet (may Allah’s peace and blessings be upon him) said: “You are not one of those who do that out of pride.” [Narrated by Al-Bukhāri; partially narrated by Muslim]
3/792 ــ وعن أبي هريرة رضي الله عنه أنَّ رسولَ الله صلى الله عليه وسلم قال: «لا يَنْظُرُ اللهُ يَوْمَ الْقِيَامَةِ إِلىٰ مَنْ جَرَّ إِزَارَهُ بَطَراً». متفق عليه.
792/3 - Abu Hurayrah (may Allah be pleased with him) reported that the Prophet (may Allah’s peace and blessings be upon him) said: “On the Day of Judgment, Allah will not look at one who drags his lower garment out of arrogance.” [Narrated by Al-Bukhāri and Muslim]
4/793 ــ وعنه عنِ النَّبيِّ صلى الله عليه وسلم قال: «مَا أَسْفَلَ مِنَ الْكَعْبَيْن مِنَ الإزارِ ففِي النَّارِ». روَاه البخاريّ.
793/4 - He also reported that the Prophet (may Allah’s peace and blessings be upon him) said: “The part of the lower garment that hangs below the ankles is in Hellfire.” [Narrated by Al-Bukhāri]
5/794 ــ وعن أبي ذرٍّ رضي الله عنه عنِ النَّبيِّ صلى الله عليه وسلم قال: «ثلاثةٌ لا يُكَلِّمُهُمُ اللهُ يَوْمَ القِيامةِ، ولا يَنْظُرُ إِلَيْهم، وَلا يُزَكِّيهِمْ، وَلهُم عَذَابٌ أَلِيمٌ» قَال: فَقَرأها رسولُ الله صلى الله عليه وسلم ثلاث مِرَارٍ. قال أبو ذرٍّ: خابُوا وخَسِرُوا، مَنْ هُمْ يَا رَسول الله؟ قال: «المُسْبِلُ، والمنَّانُ، وَالمُنَفِّقُ سِلْعَتَهُ بِالحَلفِ الكاذِبِ». رواه مسلم.
794/5 - Abu Dharr (may Allah be pleased with him) reported that the Prophet (may Allah’s peace and blessings be upon him) said: “There are three to whom Allah will neither speak on the Day of Resurrection nor will He look at them nor purify them, and they will be severely tormented.” When he repeated this (statement) thrice, Abu Dharr said: “They are doomed and destroyed! Who are they, O Messenger of Allah?” He said: “One whose lower garment trails; one who reminds others of his favors to them; and one who promotes sale of his business by taking false oaths.” [Narrated by Muslim]
وفي روايةِ له: «المُسْبِلُ إزَارَه».
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المُسْبِل: المرخي ثوبه تحت الكعبين، والذي يجرّ ثوبه خيلاء.
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المنَّان: الذي يمنّ بما أعطىٰ، ويذكر إحسانه ممتنّاً به علىٰ العباد.
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1) الناس في إسبال الثياب علىٰ وجهين:
1) In relation to letting the garment trail, people fall under two categories:
الأول: أن يجرّ الثوب خيلاء، والثاني: أن يُنزل الثوب أسفل من الكعبين من غير خيلاء.
First: Those who drag their garment out of pride. Second: Those who let their garment hang below the ankles, without pride.
2) الذي يجرّ ثوبه خيلاء يُعاقب بأربع عقوبات: لا يكلمه اللهُ يوم القيامة، ولا ينظر إليه ـ يعني نظرة رحمة ـ، ولا يُزكِّيه، وله عذاب أليم.
2) A person who drags his garment out of pride shall receive four punishments: Allah will not talk to him on the Day of Judgment, nor will He look at him (a look of mercy), nor will He purify him, and he will have a painful torment.
3) الإسبال من غير خيلاء كبيرة من كبائر الذنوب، لأن فاعله متوعَّد بالنار.
3) Letting one’s garment trail without pride is a major sin, as a person who does so is threatened with entering Hellfire.
6/795 ــ وعن ابن عمر رضي الله عنهما عن النَّبيِّ صلى الله عليه وسلم قَال: «الإسْبَالُ في الإزارِ وَالقَمِيصِ وَالعِمَامَةِ، مَنْ جَرَّ شَيْئاً خُيَلاءَ لَم يَنظُرِ اللهُ إِليهِ يَوْمَ الْقِيَامَةِ» رواه أبو داود، والنسائي بإسنادٍ صحيح.
795/6 - Ibn ‘Umar (may Allah be pleased with him and his father) reported that the Prophet (may Allah’s peace and blessings be upon him) said: “Hanging down (the garment) applies to the lower garment, Qamīs, or turban. Whoever lets something (of his clothing) drag out of pride, Allah will not look at him on the Day of Resurrection.” [Narrated by Abu Dāwūd and Al-Nasā’i, with an authentic Isnād]
1) ليس الإسبال في الإزار فقط، وإنما يتعدّىٰ إلىٰ القميص والعمامة، فينبغي أن يكون كم القميص للرسغ، وطوله دون مجاوزة حدِّ الكعبين، والعمامة دون إطالة زائدة لطرفيها وذؤابتها، لأن كل هذا من الخيلاء.
Hanging down does not apply to lower garments only, but it also includes shirts and turbans. So, the sleeve should go down to the wrist, the lower garment should not go beyond the ankles, and the turban should not have lengthy ends. All of these may denote arrogance.
2) بيان الوعيد الشديد لمن جرّ ثوبه خيلاء.
2) It demonstrates a stern warning to those who drag their clothing out of arrogance.
7/796 ــ وعن أبي جُرَيٍّ جَابِرِ بنِ سُلَيمٍ رضي الله عنه قال: رَأيتُ رَجلاً يصْدُرُ النَّاسُ عَنْ رَأْيِهِ، لا يَقُولُ شَيئاً إلَّا صَدَرُوا عنه؟ قلتُ: من هذا؟ قالوا: رسول الله صلى الله عليه وسلم. قلتُ: عَليكَ السَّلامُ يا رسولَ الله ــ مَرَّتَيْنِ ــ قال: «لا تَقُل عَليكَ السَّلامُ، عَلَيْكَ السَّلامُ تحِيَّةُ المَوْتَىٰ، قُل: السَّلامُ عَلَيْكَ» قال: قلتُ: أنتَ رسول الله؟ قال: «أنَا رسول الله، الذي إذا أَصَابَكَ ضُرٌّ فَدَعَوْتَهُ كَشَفَهُ عَنْكَ، وَإِذا أَصَابَكَ عَامُ سَنَةٍ فَدَعَوْتَهُ أنبَتَها لكَ، وإذا كُنتَ بِأَرْضٍ قَفْرٍ أَوْ فَلاةٍ، فَضَلَّت رَاحِلَتُكَ، فَدَعَوْتَه رَدَّهَا عَلَيْكَ» قال: قلتُ: اعْهَدْ إليَّ. قَال: «لا تَسُبنَّ أَحَداً» قَال: فَمَا سَبَبْتُ بَعْدَهُ حُرّاً، وَلاَ عَبداً، وَلاَ بَعِيراً، وَلا شَاةً. «وَلاَ تَحقِرَنَّ مِنَ المَعرُوفِ شَيْئاً، وأَنْ تكلِّم أخاكَ وأنْتَ مُنْبَسِطٌ إِليهِ وجهُكَ، إنَّ ذلكَ مِنَ المَعرُوفِ، وارفَعْ إزَارَكَ إلىٰ نِصْفِ السَّاقِ، فَإن أَبَيتَ فَإلىٰ الكَعبَين، وإيَّاكَ وإسْبَالَ الإزَارِ؛ فَإِنَّها مِن المَخِيلةِ، وإِنَّ اللهَ لا يحِبُّ المَخِيلَةَ، وإنِ امْرؤٌ شَتَمَكَ وَعَيَّرَكَ بِمَا يَعْلَمُ فيكَ فَلا تُعَيِّرْهُ بما تَعلَم فيهِ، فإنَّمَا وَبَالُ ذلكَ عَليهِ». رَواه أبو داود والترمذي بإسنادٍ صحيحٍ، وقال الترمذي: حديث حسن صحيح.
796/7 - Jābir ibn Sulaym (may Allah be pleased with him) reported: I saw a man whose opinion was accepted by the people, and whatever he said, they submitted to it. I asked: “Who is he?” They said: “This is the Messenger of Allah (may Allah’s peace and blessings be upon him).” I said: “On you be peace, O Messenger of Allah,” twice. He said: “Do not say: ‘On you be peace,’ for ‘on you be peace’ is a greeting to the dead. Say instead: ‘Peace be upon you’.” I said: “Are you the Messenger of Allah?” He said: “I am the Messenger of Allah Whom you call when a calamity befalls you and He will remove it; when you suffer from drought and you call Him, He will grow food for you; and when you are in a desolate land or in a desert and your camel strays and you call Him, He will return it to you.” I said: “Give me some advice.” He said: “Do not verbally abuse anyone.” I did not abuse a freeman, a slave, a camel, or a sheep thenceforth. He said: “Do not belittle any good deed, and when you speak to your brother, show him a cheerful face. This is a good deed. Have your lower garment halfway down your shin; if you cannot do that, then let it go down to the ankles. Beware of trailing the lower garment, for it is conceit and Allah does not like conceit. And if a man abuses and shames you for something which he finds in you, do not shame him for something which you find in him; he will bear the evil consequences for it.” [Narrated by Abu Dāwūd and Al-Tirmidhi with an authentic Isnād; Al-Tirmidhi classified it as Hasan Sahīh (good and authentic)]
سَنَة: العام القحط الذي لم تنبت الأرض فيه شيئاً.
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القَفْر: الأرض التي لا ماء بها ولا ناس.
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الفَلاة: الأرض التي لا ماء فيها.
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اعْهَدْ إليّ: العهد: الوصية المؤكدة.
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المَخِيلة: الاختيال والكبر واحتقار الناس والعجب.
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1) وجوب التحاكم في الأمور كلّها إلىٰ الله تعالىٰ، وإلىٰ رسوله صلى الله عليه وسلم، وحرمة الخروج عن حكمهما.
1) It is obligatory to refer to Allah Almighty and His Messenger for judgment in every matter; and it is prohibited not to comply with their judgment.
2) السُّنّة في التحية واحدةٌ في الأحياء والأموات، وأما النهي المذكور عن قول: «عليك السلام» للأحياء، فلأنها تحية الموتىٰ في الجاهلية.
2) According to the Sunnah, the greeting to both the living and the dead is one and the same. As for the prohibition reported in the Hadīth over saying “on you be peace” to living people, this is because it was the greeting to the dead during the pre-Islamic period of ignorance.
3) إزرة المؤمن إلىٰ نصف الساق، فإن أحب الإطالة فإلىٰ الكعبين، ولا يزيد؛ لأن ذلك من الإسبال.
3) A believer’s lower garment should be down to the middle of his shank. And if he likes to make it longer, it can go down to the ankle, not lower, for this would constitute Isbāl.
4) علىٰ الإنسان أن يكون متواضعاً دائماً، في لباسه، ومشيته، وهيئته، وكلّ أحواله، لأن من تواضع لله تعالىٰ رفعه.
4) A person should always be humble in his clothing, gait, appearance, and all his conditions. Indeed, Allah Almighty elevates the one who shows humility to Him.
5) المتمثل لهذه الآداب التي علّمها النَّبيُّ صلى الله عليه وسلم أمّتَه، يحصل له أمران نافعان:
5) Whoever complies with these etiquettes which the Prophet (may Allah’s peace and blessings be upon him) taught his Ummah will get two benefits:
الأول: امتثال أمر النَّبيَّ صلى الله عليه وسلم، وهذا سبب لهداية العبد ﴿ وَإِن تُطِيعُوهُ تَهْتَدُوا ﴾.
First: He thus obeys the Prophet’s command, which is a reason for guidance: {and if you obey him, you will be guided.}
والثاني: التحلّي بحسن الخلق، وجمال الهيئة، من خلال التأدب بهذه الآداب الشرعية، التي هي سمةُ أهل الإسلام الظاهرة.
Second: He assumes noble manners and puts on good appearance through observing these Islamic ethics, by which Muslims are characterized.
قوله صلى الله عليه وسلم في الحديث: «أنا رسول الله الذي إذا أصابك ضرّ فدعوته» إلىٰ آخر الكلام، معناه ردُّ الأمور كلِّها إلىٰ الله تعالىٰ، فبيدِهِ وحده الخير والشرّ، والنفع والضرّ، ولا يتوهَّم أحد أنَّ المراد بذلك هو رسول الله صلى الله عليه وسلم ، ويؤكّد بطلان هذا الوهم عمومُ الأدلة التي فيها تفويض الأمر إلىٰ الله تعالىٰ، وقد ورد للحديث رواية عند الإمام أحمد في مسنده بلفظ: «قلت يا رسول الله! إلَامَ تدعو؟ قال: أدعو إلىٰ الله وحده الذي إن مسّك ضرّ فدعوته كشفه عنك» الحديث .
His words “I am the Messenger of Allah Whom you call when a calamity befalls you and He removes it...” mean that we should refer all matters to Allah Almighty, for goodness and evil and benefit and harm lie in His hand. No one should have the illusion that these words refer to the Prophet himself. This would be an error, which is further affirmed by the general proofs about the obligation to leave all affairs to the Almighty Lord. In another version of this Hadīth narrated by Imam Ahmad: “I said: ‘O Messenger of Allah, to what do you call?’ He said: ‘I call to Allah alone, Who, if you are afflicted with some harm and supplicate to Him, will remove it from you.’”
8/797 ــ وعن أبي هريرة رضي الله عنه قال: بينما رجُلٌ يُصَلِّي مُسْبِلٌ إزَارَهُ، قَال لَه رسول الله صلى الله عليه وسلم: «اذهَب فَتَوضَّأْ» فَذَهَبَ فَتَوَضَّأَ، ثمّ جاءَ، فقال: «اذْهَبْ فَتَوَضَّأ» فقال له رجُلٌ: يا رسول الله، مالكَ أَمَرْتَهُ أَن يَتَوَضَّأ، ثم سَكَتَّ عنه؟ قال: «إنَّه كانَ يُصَلِّي وهو مُسِبلٌ إزَارَهُ، وإنَّ اللهَ لا يَقْبَلُ صَلاةَ رَجُلٍ مُسبِلٍ». رواه أبو داود بإسنادٍ صحيحٍ علىٰ شرط مسلم[5].
797/8 - Abu Hurayrah (may Allah be pleased with him) reported: While a man was performing prayer with his lower garment reaching below his ankles, the Messenger of Allah (may Allah’s peace and blessings be upon him) said to him: “Go and perform ablution.” The man went and performed ablution and then came back. Again, he said to him: “Go and perform ablution.” A man said: “O Messenger of Allah, why did you ask him to perform ablution and then you kept silent about him (without saying the reason)?” He replied: “He was praying with his lower garment reaching below his ankles, and, verily, Allah does not accept the prayer of a man whose garment reaches below the ankles.” [Narrated by Abu Dāwūd with a sound Isnād that meets the conditions of Muslim] [5]
1) وجوب تغيير المنكر بالحكمة والموعظة الحسنة.
1) It is a duty to rectify wrong things through wisdom and good admonition.
2) الترهيب من الوعيد الشديد للمسبل ثوبه.
2) A stern warning is issued to one who wears his garment below the ankles.
صلاة المسبل صحيحة، ولكنه آثم، لأنَّ النّهيَ هنا خاصٌ بالصّلاة، ولبس الثوب المحرَّم عام في الصّلاة وغيرها، فلا يختصّ بها، لكن علىٰ العبد أنْ يتّقيَ اللهَ _عز وجل_، وألاّ يتخذَ من نِعَمِ الله تعالىٰ وسيلة لغضبه. والمؤمن الموفّق مَن يقتدي برسول الله صلى الله عليه وسلم في فعله فيفعل ما أمَرَ به، وفي نهيه فيترك ما نهىٰ عنه.
The prayer of a person wearing his garment below the ankles is valid, yet he is sinful. This is because the prohibition is general, in prayer and outside it. So, this sin does not affect prayer in particular. However, a person should fear Allah Almighty and not use His favors as a means for incurring His anger. The fortunate believer is the one who follows the Prophet’s example and observes his commands and prohibitions.
9/798 ــ وعن قَيسِ بنِ بشرٍ التّغْلِبيِّ قال: أَخْبَرني أبي ـ وكان جَلِيساً لأبي الدَّرْدَاء ـ قال: كان بِدمِشقَ رَجُلٌ من أَصحَابِ النَّبيِّ صلى الله عليه وسلم يقال له سهلُ بنُ الحَنْظَلِيَّة، وكان رجُلاً مُتَوَحِّداً قَلَّمَا يُجَالسُ النَّاسَ، إنَّمَا هُو صَلاةٌ، فَإِذا فَرَغَ فَإِنَّمَا هو تَسبيحٌ وتكبيرٌ حتىٰ يَأْتي أَهْلَهُ، فَمَرَّ بِنَا ونحنُ عِند أبي الدَّردَاءِ، فقال له أبو الدَّردَاءِ: كَلِمةً تَنْفَعُنَا ولا تَضُرُّكَ، قَال: بَعَثَ رسول الله صلى الله عليه وسلم سَريَّةً، فَقَدِمَتْ، فَجَاءَ رَجُلٌ مِنهُم، فَجَلَسَ في المَجْلِسِ الذي يَجلِسُ فِيهِ رسول الله صلى الله عليه وسلم ، فقال لِرَجُلٍ إلىٰ جَنْبِه: لَوْ رَأَيتَنَا حِينَ التَقَيْنَا نَحنُ وَالعَدُوّ، فَحَمَلَ فُلانٌ وَطَعَنَ، فَقَال: خُذْهَا مِنِّي، وَأَنا الغُلامُ الغِفَارِيُّ، كَيْفَ تَرىٰ في قوْلِهِ؟ قال: مَا أرَاهُ إِلَّا قَدْ بَطَلَ أجرُهُ. فَسَمعَ بِذلك آخَرُ، فَقال: مَا أَرَىٰ بِذلكَ بَأْساً، فَتَنَازَعَا حَتىٰ سَمعَ رسول الله صلى الله عليه وسلم ، فقال. «سُبْحَان الله! لا بَأْسَ أَنْ يُؤْجَرَ ويُحْمَدَ» فَرَأيْتُ أَبَا الدَّرْدَاءِ سُرَّ بِذلكَ، وَجَعَلَ يَرْفَعُ رَأْسَه إِليْهِ وَيَقُولُ: أَنْتَ سَمِعْتَ ذلكَ مِنْ رسول الله صلى الله عليه وسلم؟ فيقول: نَعَمْ، فما زَالَ يعِيدُ عَلَيْهِ حَتَّىٰ إِنِّي لأقولُ لَيَبرُكَنَّ عَلىٰ ركبَتَيْهِ.
798/9 - Qays ibn Bishr al-Taghlibi related: My father, who attended the company of Abu al-Dardā’, recounted to me: There was a man in Damascus who was a Companion of the Prophet (may Allah’s peace and blessings be upon him). He was called Ibn al-Hanzhaliyyah. He was a lonesome person and would rarely spend time in the company of people. He would spend most of his time in performing prayer, and when he finished, he would engage in glorification of Allah and Takbīr, till he would go home. He passed by us one day when we were sitting with Abu al-Dardā’. The latter said to him: “Tell us something which will benefit us and not harm you.” He said: “The Messenger of Allah (may Allah’s peace and blessings be upon him) sent a detachment. When they returned, one of them came to the gathering in which the Messenger was present and said to his neighbor during the conversation: ‘I wish you had seen us when we encountered the enemy. So-and-so took up his spear, struck, and said: “Take this from me and I am the Ghifāri boy.” Now, what do you think of this?’ The neighbor said: ‘I think that he lost his reward because of boasting.’ He said: ‘I see no harm in it.’ They began to exchange arguments till the Prophet heard them and said: ‘Glory be to Allah! There is no harm that he be rewarded and praised.’” I noticed that Abu al-Dardā’ was so pleased to hear this remark and, raising his head, began to repeat: “Have you heard the Messenger say this?” Ibn al-Hanzhaliyyah said: “Yes.” He kept asking him the same question and he continued to repeat the answer to him that I thought he was going to kneel down.
قال: فَمَرَّ بِنَا يَوْماً آخَرَ، فقال له أبُو الدَّرْدَاءِ: كَلِمَةً تَنْفَعُنَا وَلا تَضُرُّكَ، قال: قال لنا رسول الله صلى الله عليه وسلم: «المُنْفِقُ عَلىٰ الخَيْلِ كالبَاسِطِ يَدَه بالصَّدَقة لا يَقْبِضُها».
Ibn al-Hanzhaliyyah happened to pass by us another day and Abu al-Dardā’ said to him: “Tell us something which will benefit us and not harm you.” He said: “The Messenger of Allah (may Allah’s peace and blessings be upon him) told us: ‘He who spends to purchase a horse (for Jihad) is like one who extends his hand for spending in charity without withdrawing it.’”
ثم مَرَّ بِنَا يَوماً آخَرَ، فقال له أبُو الدَّرْدَاءِ: كَلِمَةً تَنْفَعُنَا وَلاَ تَضُرُّكَ، قال: قال رسول الله صلى الله عليه وسلم: «نِعْمَ الرَّجُلُ خَرَيْمٌ الأسَدِيُّ لَولا طُولُ جُمَّتِهِ وَإِسْبَالُ إزَارِهِ»! فَبَلَغَ خُرَيماً، فَعَجَّلَ، فَأَخَذَ شَفرَةً فَقَطَعَ بها جُمَّتَهُ إِلىٰ أُذَنيْهِ، وَرَفَعَ إزَارَهُ إلىٰ أَنْصَافِ سَاقَيْهِ.
He passed by us another day and Abu al-Dardā’ said to him: “Tell us something which might benefit us and not harm you.” He said: “The Messenger of Allah (may Allah’s peace and blessings be upon him) once said: ‘Khuraym al-Asadi is an excellent man were it not for his long hair and his lower garment which is hanging down.’ When Khuraym heard what the Prophet had said about him, he hurriedly took a razor and trimmed his long hair up to his ears and raised his lower garment half way up his shanks.”
ثُمَّ مَرَّ بِنَا يَوْماً آخَرَ، فَقَالَ لَهُ أَبُو الدَّرْدَاءِ: كَلِمَةً تَنْفَعُنَا وَلاَ تَضُرُّكَ، قَالَ: سَمِعْتُ رَسُولَ الله صلى الله عليه وسلم يَقُولُ: «إِنَّكُمْ قَادِمُونَ عَلَىٰ إِخْوَانِكُمْ، فَأَصْلِحُوا رِحَالَكُمْ، وَأَصْلِحُوا لِبَاسَكُمْ، حتَّىٰ تكُونُوا كأَنَّكُمْ شَامَةٌ فِي النَّاسِ، فَإِنَّ الله لاَ يُحِبُّ الفُحْشَ وَلاَ التَّفَحُّشَ».
On another occasion, he passed by us and Abu al-Dardā’ said to him: “Tell us something that will benefit us and not harm you.” He said that he heard the Messenger of Allah (may Allah’s peace and blessings be upon him) say, while coming back from an expedition: “You are returning to your brothers, so set your saddles and clothes in order so that you look tidy and graceful. Indeed, Allah does not like obscenity and ugliness.”
رواه أبو داود بإسنادٍ حسنٍ، إلَّا قَيْسَ بن بشر، فاخْتَلَفُوا في تَوثِيقِهِ وتَضعيفِهِ، وقد روىٰ له مسلم[6].
[Narrated by Abu Dāwūd with a sound Isnād, except for Qays ibn bishr whom scholars differed about. Muslim narrated from him] [6]
مُتَوَحِّداً: يحب الوحدة والانفراد عن الناس.
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جُمَّتِه: الشعر إذا طال حتىٰ بلغ المنكبين وسقط عليهما.
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1) لا بأس أن يفتخر المؤمن أمام العدو بما هو جائز في الدين فعله، لأن هذا مما يغيظ الأعداء، وهو محمود.
1) There is nothing wrong with a believer boasting before the enemy about something which is religiously permissible to do. This vexes the enemies, which is commendable.
2) امتثال الصحابة رضي الله عنهم لأمر النَّبيِّ صلى الله عليه وسلم، وامتثالهم لإرشاده، فالتَّشَبُّه بهم من علامة الإيمان الصادق.
2) The Companions (may Allah be pleased with them) readily complied with the Prophet’s commands and instructions. So, imitating them is a sign of true faith.
3) علىٰ الإنسان أن يلاحظ نفسه في كلّ الأمور، حتىٰ في جمال الثياب، حتىٰ تتميز الأمة الإسلامية مِنْ غيرها مِنَ الأمم.
3) A person should observe himself in all matters, even with regard to the appearance of his clothing. Indeed, the Muslim Ummah should be distinct from all other communities.
4) إن تقصير الثياب بما يوافق السُّنّة ليس قادحاً في الجمال، بل الشريعة دعت إلىٰ التزيّن والتجمّل بما يتوافق مع هدي الإسلام.
4) Shortening clothes in a way consistent with the Sunnah does not make them less beautiful. On the contrary, the Shariah calls for adornment and beautification in a manner that accords with Islamic teachings.
الحديث ضعيف بهذا اللفظ، وأما قوله صلى الله عليه وسلم: «فإنَّ اللهَ لا يحب الفحش ولا التَّفحُّش» فقد رواه مسلم عن عائشة رضي الله عنها قال: «أتىٰ النَّبيَّ صلى الله عليه وسلم ناسٌ من اليهود، فقالوا: السّام عليك يا أبا القاسمِ، فقال: وعليكمُ، قالت عائشة: فقلت: وعليكم السّام والذام، فقال رسول الله صلى الله عليه وسلم: يا عائشة لا تكوني فاحشة... إنَّ الله _عز وجل_ لا يحب الفحشَ ولا التَّفَحُّشَ، فنزلت هذه الآية: { وَإِذَا جَآءُوكَ حَيَّوكَ بِمَا لَم يُحَيِّكَ بِهِ ٱللَّهُ} حتىٰ فرغ».
This wording of the Hadīth is weak. But the Prophet’s statement “Allah does not like obscenity and ugliness” was narrated by Muslim and reported by ‘Ā’ishah (may Allah be pleased with her). It reads: The Prophet (may Allah’s peace and blessings be upon him) came to some Jews, who said: “As-Sām (death) be upon you, O Abu al-Qāsim.” Thereupon, he said: “And upon you!” ‘Ā’ishah (may Allah be pleased with her) said: “Death and disgrace be upon you!” Whereupon, the Prophet (may Allah’s peace and blessings be upon him) said: “O ‘Ā’ishah, do not be obscene, for indeed Allah does not like obscenity and ugliness.” Then, this verse was revealed: {And when they come to you, they greet you with that [word] by which Allah does not greet you...}.
10/799 ــ وعن أبي سعيد الخُدْرِيِّ رضي الله عنه قال: قال رسُولُ الله صلى الله عليه وسلم: «إزْرَةُ المُسْلِمِ إلىٰ نِصْفِ السَّاقِ، وَلاَ حَرَجَ ـ أوْ لا جُنَاحَ ـ فيما بَيْنَهُ وَبَيْنَ الكَعْبَيْنِ، فَما كانَ أَسْفَلَ مِنَ الكَعْبَينِ فَهُوَ في النَّارِ، ومَنْ جَرَّ إزارَهُ بَطَراً لَمْ يَنْظُرِ اللهُ إلَيْهِ». رَواهُ أبُو داود بإسنادٍ صحيح.
799/10 - Abu Sa‘īd al-Khudri (may Allah be pleased with him) reported that the Prophet (may Allah’s peace and blessings be upon him) said: “The Muslim’s lower garment should be half way down the shank. There is no harm (if it reaches) between that and the ankles. However, what is below the ankles will be in Hellfire. Whoever trails his lower garment out of arrogance, Allah will not look at him.” [Narrated by Abu Dāwūd, with an authentic Isnād]
11/800 ــ وعن ابنِ عُمرَ رضي الله عنهما قال: مَرَرْتُ عَلَىٰ رَسُولِ الله صلى الله عليه وسلم وفِي إزَاري اسْتِرْخَاءٌ، فَقَالَ: «يَا عَبْدَ الله، ارْفَعْ إزَارَكَ»، فَرَفَعْتُهُ، ثُمَّ قَالَ: «زِدْ»، فَزِدْتُ، فَمَا زِلْتُ أَتَحَرَّاهَا بَعْد. فَقَالَ بَعْضُ القَوْمِ: إِلىٰ أَيْنَ؟ فَقَالَ: إِلىٰ أَنْصَافِ السَّاقَيْنِ. رواهُ مُسلم.
`800/11 - Ibn ‘Umar (may Allah be pleased with him and his father) reported: My lower garment was trailing as I passed by the Messenger of Allah (may Allah’s peace and blessings be upon him), so he said: “O ‘Abdullāh, tug up your lower garment.” I tugged it up and he told me to tug it up more. I tugged it up more then tugged it up further, whereupon some people asked: “To what extent?” He said: “To the middle of the shanks.” [Narrated by Muslim]
12/801 ــ وعنه قال: قالَ رسُولُ الله صلى الله عليه وسلم: «مَنْ جَرَّ ثَوْبَهُ خيلاءَ لَمْ يَنْظُرِ اللهُ إِلَيْهِ يَوْمَ القِيَامَةِ».
801/12 - He also reported that the Prophet (may Allah’s peace and blessings be upon him) said: “If anyone drags his garment out of pride, Allah will not look at him on the Day of Judgment.”
فَقَالَتْ أُمُّ سَلَمَةَ: فَكَيْفَ تَصْنَعُ النِّسَاءُ بِذُيُولِهِنَّ، قَالَ: «يُرْخِينَ شِبْراً». قَالتْ: إذاً تَنكَشِفُ أَقْدَامُهُنَّ. قَال: «فَيُرْخِينَهُ ذِرَاعاً لاَ يَزِدْنَ». رواهُ أبو داود، والترمذي وقال: حديثٌ حسن صحيح.
So Um Salamah asked: “What should women do with the hem of their clothes?” He replied: “Let them lower them a hand span.” She said: “But their feet would still remain exposed.” He said: “Let them lower them the length of a forearm, but not more than that.” [Narrated by Abu Dāwūd and Al-Tirmidhi, who classified it as Hasan Sahīh (sound and authentic)]
1) من ترك ثوبه ينزل إلىٰ أسفل من الكعبين فقد أتىٰ بمخالفة شديدة للشريعة، سواء فعل ذلك خيلاء أو لغير خيلاء، للوعيد الشديد الوارد علىٰ مجرد إسبال الثياب.
1) Whoever lets his garment trail below the ankles has committed a serious violation, whether he does it out of arrogance or not, given the stern warning issued about this act.
2) قدما المرأة عورة، في الصلاة وغيرها، فالمرأة تلبس من الثياب ما يستر عورتها ولا يظهرها.
2) A woman’s feet are ‘Awrah, both in prayer and outside it. She should wear clothing that covers her ‘Awrah.
3) كمال حياء الصحابيات رضي الله عنهنّ، فها هي أم المؤمنين رضي الله عنها تخشىٰ أن ينكشف شيء من عورة النساء فتطلب مزيد الستر، فأين هذا من تبرج بعض نساء المسلمين اليوم؟
3) The female Companions (may Allah be pleased with them) were very modest. A case in point is the mother of the believers, Um Salamah, who feared that part of women’s ‘Awrah could be revealed, and so she wanted more concealment. This is a far cry from the display of beauty by some Muslim women today!
تفريق المصنف ــ رحمه الله تعالىٰ ــ في حكم الإسبال، بين قصد الخيلاء وعدم الخيلاء، لا يتفق مع النصوص الصريحة في النهي عن الإسبال عموماً، والظاهر أن التفريق في النصوص إنما هو في عقوبة الإسبال فقط، أما الحكم فكلاهما حرام. وتتفاوت مرتبة حرمته، والله أعلم.
The distinction the author (may Allah have mercy upon him) made between Isbāl with and without pride does not agree with the explicit texts prohibiting this act in general. Apparently, the difference in these texts is merely related to the punishment for Isbāl. As for the ruling, both are prohibited, though they differ in the degree of prohibition. And Allah knows best.