Jami' at-Tirmidhi
The Book on Clothing
كتاب اللباس
Chapter 1
مَا جَاءَ فِي الْحَرِيرِ وَالذَّهَبِ
Unreviewed translation. All hadiths in this collection are available in five languages. Titles and introductions may remain in Arabic.
Ishaq ibn Mansur narrated to us: Abdullah ibn Numayr narrated to us: Ubaydullah ibn Umar narrated to us, from Nafi, from Sa‘id ibn Abi Hind, from Abu Musa al-Ash‘ari, that the Messenger of Allah (Allah bless him and grant him peace) said: ‘Wearing silk and gold is forbidden to the males of my community, and permitted to its females.’
Abu Isa said: Reports on this subject are also related from Umar, Ali, Uqbah ibn Amir, Anas, Hudhayfah, Umm Hani, Abdullah ibn Amr, Imran ibn Husayn, Abdullah ibn al-Zubayr, Jabir, Abu Rayhanah, Ibn Umar, and Wathilah ibn al-Asqa. The hadith of Abu Musa is hasan sahih.
Notes and open questions — unreviewed
The English witness omits the chain before Abu Musa and begins directly with “Narrated Abu Musa”; the full Arabic chain is translated here.
حَدَّثَنَا إِسْحَاقُ بْنُ مَنْصُورٍ، حَدَّثَنَا عَبْدُ اللَّهِ بْنُ نُمَيْرٍ، حَدَّثَنَا عُبَيْدُ اللَّهِ بْنُ عُمَرَ، عَنْ نَافِعٍ، عَنْ سَعِيدِ بْنِ أَبِي هِنْدٍ، عَنْ أَبِي مُوسَى الأَشْعَرِيِّ
The English witness abbreviates the isnad to its final narrator, whereas the Arabic gives six preceding links.
Can the English witness’s shortened chain be confirmed as an intentional editorial abbreviation?
Unreviewed translation. All hadiths in this collection are available in five languages. Titles and introductions may remain in Arabic.
Muhammad ibn Bashshar narrated to us: Muadh ibn Hisham narrated to us: my father narrated to us, from Qatadah, from al-Sha‘bi, from Suwayd ibn Ghafalah, from Umar, that he delivered a sermon at al-Jabiyah and said: The Prophet of Allah (Allah bless him and grant him peace) forbade silk, except for an area the width of two fingers, or three, or four.
Abu Isa said: This hadith is hasan sahih.
Notes and open questions — unreviewed
The Arabic specifies the permitted area as the width of two, three, or four fingers; it gives no measurement beyond those alternatives.
Chapter 2
مَا جَاءَ فِي الرُّخْصَةِ فِي لُبْسِ الْحَرِيرِ فِي الْحَرْبِ
Unreviewed translation. All hadiths in this collection are available in five languages. Titles and introductions may remain in Arabic.
Mahmud ibn Ghaylan narrated to us: Abd al-Samad ibn Abd al-Warith narrated to us: Hammam narrated to us: Qatadah narrated to us, from Anas ibn Malik, that Abd al-Rahman ibn Awf and al-Zubayr ibn al-Awwam complained to the Prophet (Allah bless him and grant him peace) about lice during an expedition they were on. He granted them a concession to wear silk shirts. Anas said: I saw them wearing them.
Abu Isa said: This hadith is hasan sahih.
Chapter 3
Unreviewed translation. All hadiths in this collection are available in five languages. Titles and introductions may remain in Arabic.
Abu Ammar narrated to us: al-Fadl ibn Musa narrated to us, from Muhammad ibn Amr. Waqid ibn Amr ibn Sad ibn Muadh narrated to us: Anas ibn Malik arrived, so I went to him. He asked, ‘Who are you?’ I said, ‘I am Waqid ibn Amr ibn Sad ibn Muadh.’ He wept and said, ‘You are indeed like Sad. Sad was among the greatest of people and the tallest of them. He sent the Prophet of Allah (Allah bless him and grant him peace) a cloak of brocade woven with gold. The Messenger of Allah (Allah bless him and grant him peace) wore it and ascended the pulpit. He stood—or sat—and the people began touching it. They said, “We have never seen a garment like this before.” He said, “Are you amazed by this? The handkerchiefs of Sad in Paradise are better than what you see.”’
There is also a report on this subject from Asma bint Abi Bakr. This hadith is sahih.
Notes and open questions — unreviewed
The English witness begins with Waqid ibn Amr and omits the preceding isnad (Abu Ammar, al-Fadl ibn Musa, and Muhammad ibn Amr). The Arabic phrase leaves the Prophet’s posture as an alternative: he stood or sat.
Dibaj is rendered as brocade; the Arabic specifies that gold was woven into the cloak.
The Arabic says ‘handkerchiefs’ (manadil), retained literally.
حَدَّثَنَا أَبُو عَمَّارٍ، حَدَّثَنَا الْفَضْلُ بْنُ مُوسَى، عَنْ مُحَمَّدِ بْنِ عَمْرٍو،
The English witness omits three links that are present in the Arabic isnad.
Can the English witness’s shortened chain be confirmed as an intentional editorial abbreviation?
Chapter 4
مَا جَاءَ فِي الرُّخْصَةِ فِي الثَّوْبِ الأَحْمَرِ لِلرِّجَالِ
Unreviewed translation. All hadiths in this collection are available in five languages. Titles and introductions may remain in Arabic.
Mahmud ibn Ghaylan narrated to us: Waki narrated to us: Sufyan narrated to us, from Abu Ishaq, from al-Bara, who said: I have never seen anyone with shoulder-length locks, wearing a red striped garment, more handsome than the Messenger of Allah (Allah bless him and grant him peace). His hair reached his shoulders; he had a broad span between his shoulders; he was neither short nor tall.
Abu Isa said: Reports on this subject are also related from Jabir ibn Samurah, Abu Rimthah, and Abu Juhaifah. This hadith is hasan sahih.
Notes and open questions — unreviewed
The Arabic describes the garment as a hullah, a two-piece or enveloping garment; the witness renders it ‘Hullah.’ The hair description is ‘a man with a limmah’ (locks reaching toward the shoulders), and the Arabic says the span between his shoulders was wide.
Chapter 5
مَا جَاءَ فِي كَرَاهِيَةِ الْمُعَصْفَرِ لِلرِّجَالِ
Unreviewed translation. All hadiths in this collection are available in five languages. Titles and introductions may remain in Arabic.
Qutaybah narrated to us: Malik ibn Anas narrated to us, from Nafi, from Ibrahim ibn Abdullah ibn Hunayn, from his father, from Ali, who said: The Prophet (Allah bless him and grant him peace) forbade me to wear al-qassi and safflower-dyed cloth.
Abu Isa said: Reports on this subject are also related from Anas and Abdullah ibn Amr. The hadith of Ali is hasan sahih.
Notes and open questions — unreviewed
Al-qassi is retained in transliteration as a textile term. Al-mu‘asfar refers to cloth dyed with safflower (usfur).
Chapter 6
مَا جَاءَ فِي لُبْسِ الْفِرَاءِ
Unreviewed translation. All hadiths in this collection are available in five languages. Titles and introductions may remain in Arabic.
Ismail ibn Musa al-Fazari narrated to us: Sayf ibn Harun al-Burjumi narrated to us, from Sulayman al-Taymi, from Abu Uthman, from Salman, who said: The Messenger of Allah (Allah bless him and grant him peace) was asked about clarified butter, cheese, and furs. He said: ‘The lawful is what Allah has made lawful in His Book, the unlawful is what Allah has made unlawful in His Book, and whatever He has kept silent about is among the things He has excused.’
Abu Isa said: There is also a report on this subject from al-Mughirah. This hadith is gharīb; we know it as raised to the Prophet only through this route. Sufyan and others reported it from Sulayman al-Taymi, from Abu Uthman, from Salman as his own statement. It seems that the report stopped at Salman is more correct. I asked al-Bukhari about this hadith, and he said: ‘I do not consider it preserved. Sufyan reported it from Sulayman al-Taymi, from Abu Uthman, from Salman, stopping at Salman.’ Al-Bukhari said: ‘Sayf ibn Harun is middling in hadith, whereas reports of Sayf ibn Muhammad from Asim are abandoned.’
Notes and open questions — unreviewed
The English witness begins at Salman and omits the preceding Arabic chain (Ismail ibn Musa, Sayf ibn Harun, Sulayman al-Taymi, and Abu Uthman). ‘Raised’ (marfu‘) means attributed to the Prophet; ‘stopped at Salman’ (mawquf) means reported as Salman’s statement.
The Arabic names clarified butter (samn), cheese (jubn), and fira’, rendered literally as furs. The exact referent of fira’ is not specified further in this passage.
Muqarib al-hadith and dhahib al-hadith are retained here as evaluations of the transmitters, rendered ‘middling’ and ‘abandoned’ respectively.
حَدَّثَنَا إِسْمَاعِيلُ بْنُ مُوسَى الْفَزَارِيُّ،
The English witness abbreviates the isnad to Salman, while the Arabic supplies four preceding transmitters.
Can the English witness’s shortened chain be confirmed as an intentional editorial abbreviation?
Chapter 7
مَا جَاءَ فِي جُلُودِ الْمَيْتَةِ إِذَا دُبِغَتْ
Unreviewed translation. All hadiths in this collection are available in five languages. Titles and introductions may remain in Arabic.
Qutaybah narrated to us: al-Layth narrated to us, from Yazid ibn Abi Habib, from Ata ibn Abi Rabah, who said: I heard Ibn Abbas say: A sheep died, and the Messenger of Allah (Allah bless him and grant him peace) said to its people: ‘Why did you not remove its hide, then tan it and make use of it?’
Abu Isa said: Reports on this subject are also related from Salamah ibn al-Muhabbaq, Maymunah, and Aishah. The hadith of Ibn Abbas is hasan sahih. Similar reports have been narrated by other routes from Ibn Abbas, from the Prophet. It has also been narrated from Ibn Abbas, from Maymunah, from the Prophet, and from him, from Sawdah. I heard Muhammad authenticate the report of Ibn Abbas from the Prophet and the report of Ibn Abbas from Maymunah. He said: It is possible that Ibn Abbas narrated from Maymunah, from the Prophet, and also narrated from the Prophet without mentioning Maymunah in it.
Abu Isa said: Most of the people of knowledge act according to this. It is the view of Sufyan al-Thawri, Ibn al-Mubarak, al-Shafi‘i, Ahmad, and Ishaq.
Notes and open questions — unreviewed
The English witness starts at Ibn Abbas and omits the preceding isnad (Qutaybah, al-Layth, Yazid ibn Abi Habib, and Ata ibn Abi Rabah). The Arabic says the Messenger spoke to the sheep’s people (its household/owners), and that they could tan and benefit from its hide.
The name ‘Muhammad’ in the compiler’s note is left as given in the Arabic; no fuller identification is supplied in this passage.
The report is presented through differing transmission forms: directly from Ibn Abbas, through Maymunah, or through Sawdah. The compiler’s discussion preserves that uncertainty.
حَدَّثَنَا قُتَيْبَةُ،
The English witness omits four transmitters that appear in the Arabic chain.
Can the English witness’s shortened chain be confirmed as an intentional editorial abbreviation?
Unreviewed translation. All hadiths in this collection are available in five languages. Titles and introductions may remain in Arabic.
Qutaybah narrated to us: Sufyan ibn Uyaynah and Abd al-Aziz ibn Muhammad narrated to us, from Zayd ibn Aslam, from Abd al-Rahman ibn Wa‘lah, from Ibn Abbas, who said: The Messenger of Allah (Allah bless him and grant him peace) said: ‘Any hide that has been tanned has become pure.’
This hadith is hasan sahih. Most people of knowledge act according to this; they say that when the hide of a dead animal is tanned, it becomes pure.
Abu Isa said: Al-Shafi‘i said: ‘Any hide from a dead animal that is tanned becomes pure, except that of a dog and a pig.’ He cited this hadith as evidence. Some people of knowledge among the Prophet’s Companions and others disliked the hides of predatory animals even when tanned. This is the view of Abdullah ibn al-Mubarak, Ahmad, and Ishaq; they were strict about wearing them and praying in them. Ishaq ibn Ibrahim said: ‘The meaning of the Messenger of Allah’s statement, “Any hide that has been tanned has become pure,” is the skin of an animal whose meat is eaten.’ This is how al-Nadr ibn Shumayl explained it. Ishaq said: Al-Nadr ibn Shumayl said that the term ihab is used only for the skin of an animal whose meat is eaten.’
Notes and open questions — unreviewed
The English witness starts at Ibn Abbas and omits the preceding chain, including Qutaybah, Sufyan ibn Uyaynah, Abd al-Aziz ibn Muhammad, Zayd ibn Aslam, and Abd al-Rahman ibn Wa‘lah.
The Arabic ends with a further statement attributed by Ishaq to al-Nadr ibn Shumayl: the term ihab is used only for the skin of an animal whose meat is eaten. The English witness omits this final statement.
Ihab is rendered ‘hide’ or ‘skin’ according to context; the Arabic itself distinguishes the general report about tanned hides from the narrower interpretation attributed to al-Nadr.
حَدَّثَنَا قُتَيْبَةُ،
The English witness begins at Ibn Abbas and omits the transmitters and parallel paths preceding him in the Arabic chain.
Can the English witness’s abbreviated isnad be confirmed as an intentional editorial choice?
وَقَالَ إِسْحَاقُ قَالَ النَّضْرُ بْنُ شُمَيْلٍ إِنَّمَا يُقَالُ الإِهَابُ لِجِلْدِ مَا يُؤْكَلُ لَحْمُهُ .
The Arabic includes a final clarification attributed to al-Nadr ibn Shumayl that ihab is used only for skin from an animal whose meat is eaten; this statement is absent from the English witness.
Was the final clarification omitted from the English witness’s translation?
Unreviewed translation. All hadiths in this collection are available in five languages. Titles and introductions may remain in Arabic.
Muhammad ibn Tarif al-Kufi narrated to us: Muhammad ibn Fudayl narrated to us, from al-A‘mash and al-Shaybani, from al-Hakam, from Abd al-Rahman ibn Abi Layla, from Abdullah ibn Ukaym, who said: A letter from the Messenger of Allah (Allah bless him and grant him peace) came to us, saying: ‘Do not make use of a hide or sinew from a dead animal.’
Abu Isa said: This hadith is hasan. This hadith is also related from Abdullah ibn Ukaym through some of his shaykhs, but most people of knowledge do not act according to it. It has also been related from Abdullah ibn Ukaym that he said: ‘A letter from the Prophet (Allah bless him and grant him peace) came to us two months before his death.’ I heard Ahmad ibn al-Hasan say: Ahmad ibn Hanbal used to follow this hadith because it mentions that it came two months before the Prophet’s death; he used to say this was the Prophet’s final ruling. Then Ahmad ibn Hanbal abandoned this hadith when they differed in its chain, as some narrated it from Abdullah ibn Ukaym, from some of his shaykhs from Juhaynah.
Notes and open questions — unreviewed
The English witness begins at Abdullah ibn Ukaym and omits the preceding chain (Muhammad ibn Tarif, Muhammad ibn Fudayl, al-A‘mash and al-Shaybani, al-Hakam, and Abd al-Rahman ibn Abi Layla). The Arabic wording prohibits making use of a hide or sinew from a dead animal.
The final note reports a variant chain through some of Abdullah ibn Ukaym’s shaykhs from Juhaynah; the compiler attributes Ahmad ibn Hanbal’s later abandonment of the report to variation in its chain.
حَدَّثَنَا مُحَمَّدُ بْنُ طَرِيفٍ الْكُوفِيُّ،
The English witness omits the transmitters preceding Abdullah ibn Ukaym in the Arabic chain.
Can the English witness’s abbreviated isnad be confirmed as an intentional editorial choice?
Chapter 8
مَا جَاءَ فِي كَرَاهِيَةِ جَرِّ الإِزَارِ
Unreviewed translation. All hadiths in this collection are available in five languages. Titles and introductions may remain in Arabic.
Al-Ansari narrated to us: Ma‘n narrated to us: Malik narrated to us. And Qutaybah narrated to us, from Malik, from Nafi, Abdullah ibn Dinar, and Zayd ibn Aslam—all of them reporting from Abdullah ibn Umar—that the Messenger of Allah (Allah bless him and grant him peace) said: ‘On the Day of Resurrection, Allah will not look at anyone who drags his garment in arrogance.’
Abu Isa said: Reports on this subject are also related from Hudhayfah, Abu Sa‘id, Abu Hurayrah, Samurah, Abu Dharr, Aishah, and Hubayb ibn Mughfil. The hadith of Ibn Umar is hasan sahih.
Notes and open questions — unreviewed
The English witness begins at Abdullah ibn Umar and omits the Arabic transmission routes preceding him. The Arabic gives a route through al-Ansari, Ma‘n, and Malik, and another through Qutaybah and Malik, then lists Nafi, Abdullah ibn Dinar, and Zayd ibn Aslam as reporting from Ibn Umar.
The phrase ‘Allah will not look’ is retained as in the Arabic; the report specifies that the garment is dragged in arrogance (khuyala).
حَدَّثَنَا الأَنْصَارِيُّ،
The English witness omits the Arabic transmission routes before Ibn Umar.
Can the English witness’s abbreviated isnad be confirmed as an intentional editorial choice?
Chapter 9
مَا جَاءَ فِي جَرِّ ذُيُولِ النِّسَاءِ
Unreviewed translation. All hadiths in this collection are available in five languages. Titles and introductions may remain in Arabic.
Al-Hasan ibn Ali al-Khallal narrated to us: Abd al-Razzaq narrated to us: Ma‘mar informed us, from Ayyub, from Nafi, from Ibn Umar, who said: The Messenger of Allah (Allah bless him and grant him peace) said: ‘Whoever drags his garment in arrogance, Allah will not look at him on the Day of Resurrection.’ Umm Salamah asked: ‘What should women do with their hems?’ He said: ‘They should let them down by a handspan.’ She said: ‘Then their feet will be uncovered.’ He said: ‘Then let them down by a cubit, and let them not add beyond that.’
He said: This hadith is hasan sahih.
Notes and open questions — unreviewed
The English witness begins at Ibn Umar and omits the preceding chain (al-Hasan ibn Ali al-Khallal, Abd al-Razzaq, Ma‘mar, and Ayyub). The Arabic ends with the grading; the English witness adds an explanatory sentence about a concession for women and the garment covering them better, which is not present in this Arabic text.
A handspan (shibr) is the first measure; the final limit is a cubit (dhira‘), with an explicit instruction not to add beyond it.
حَدَّثَنَا الْحَسَنُ بْنُ عَلِيٍّ الْخَلاَّلُ،
The English witness omits four transmitters preceding Ibn Umar in the Arabic chain.
Can the English witness’s abbreviated isnad be confirmed as an intentional editorial choice?
قَالَ هَذَا حَدِيثٌ حَسَنٌ صَحِيحٌ .
The Arabic text ends with the hasan sahih grading and contains no statement explaining a concession or its rationale.
Is the English witness’s added legal explanation sourced from material outside this Arabic passage?
Unreviewed translation. All hadiths in this collection are available in five languages. Titles and introductions may remain in Arabic.
Ishaq ibn Mansur narrated to us: Affan informed us: Hammad ibn Salamah narrated to us, from Ali ibn Zayd, from Umm al-Hasan al-Basri, that Umm Salamah told them: The Prophet (Allah bless him and grant him peace) measured out a handspan on Fatimah’s waist-wrapper.
Abu Isa said: Some transmitters related it from Hammad ibn Salamah, from Ali ibn Zayd, from al-Hasan, from his mother, from Umm Salamah. This hadith indicates a concession for women to let down their waist-wrappers, since that gives them greater covering.
Notes and open questions — unreviewed
The Arabic has two forms of the chain: the main text names Umm al-Hasan al-Basri between Ali ibn Zayd and Umm Salamah; the variant chain is given as al-Hasan, from his mother, from Umm Salamah. ‘Measured out a handspan on Fatimah’s waist-wrapper’ renders shabbara shibran min nitaqiha closely; the exact garment adjustment is not elaborated further.
The English witness gives ‘from al-Hasan, from his father’ in the variant chain, whereas the Arabic says ‘from his mother’ (an ummihi).
حَدَّثَنَا إِسْحَاقُ بْنُ مَنْصُورٍ،
The English witness omits the Arabic chain before Umm Salamah.
Can the English witness’s abbreviated isnad be confirmed as an intentional editorial choice?
قَالَ أَبُو عِيسَى وَرَوَى بَعْضُهُمْ عَنْ حَمَّادِ بْنِ سَلَمَةَ عَنْ عَلِيِّ بْنِ زَيْدٍ عَنِ الْحَسَنِ عَنْ أُمِّهِ عَنْ أُمِّ سَلَمَةَ .
The Arabic variant chain says al-Hasan, from his mother (an ummihi), not from his father.
Does the English witness contain a kinship error in this variant chain?
Chapter 10
مَا جَاءَ فِي لُبْسِ الصُّوفِ
Unreviewed translation. All hadiths in this collection are available in five languages. Titles and introductions may remain in Arabic.
Ahmad ibn Mani narrated to us: Ismail ibn Ibrahim narrated to us: Ayyub narrated to us, from Humayd ibn Hilal, from Abu Burdah, who said: Aishah brought out for us a closely stitched cloak and a thick waist-wrapper. She said: ‘The Messenger of Allah (Allah bless him and grant him peace) passed away while wearing these two.’
Abu Isa said: Reports on this subject are also related from Ali and Ibn Masud. The hadith of Aishah is hasan sahih.
Notes and open questions — unreviewed
The English witness begins at Abu Burdah and omits the preceding chain (Ahmad ibn Mani, Ismail ibn Ibrahim, Ayyub, and Humayd ibn Hilal). The Arabic describes the kisa as mulabbad (closely stitched/patched) and the izar as thick.
حَدَّثَنَا أَحْمَدُ بْنُ مَنِيعٍ،
The English witness omits four transmitters that are present in the Arabic chain.
Can the English witness’s abbreviated isnad be confirmed as an intentional editorial choice?
Unreviewed translation. All hadiths in this collection are available in five languages. Titles and introductions may remain in Arabic.
Ali ibn Hujr narrated to us: Khalaf ibn Khalifah narrated to us, from Humayd al-A‘raj, from Abdullah ibn al-Harith, from Ibn Masud, from the Prophet (Allah bless him and grant him peace), who said: ‘On the day his Lord spoke to him, Musa wore a wool cloak, a wool tunic, a wool cap, and wool trousers; his sandals were made from the hide of a dead donkey.’
Abu Isa said: This hadith is gharib; we know it only through the report of Humayd al-A‘raj. Humayd is Ibn Ali al-Kufi. I heard Muhammad say: ‘Humayd ibn Ali al-A‘raj is munkar al-hadith, whereas Humayd ibn Qays al-A‘raj al-Makki, the companion of Mujahid, is trustworthy.’ A kummah is a small cap.
Notes and open questions — unreviewed
The English witness begins at Ibn Masud and omits the preceding chain (Ali ibn Hujr, Khalaf ibn Khalifah, Humayd al-A‘raj, and Abdullah ibn al-Harith). The source explicitly says the sandals were made from the hide of a dead donkey.
The compiler distinguishes two transmitters named Humayd al-A‘raj: Humayd ibn Ali al-Kufi, whose reports Muhammad evaluates as munkar al-hadith, and Humayd ibn Qays al-Makki, described as trustworthy. Kummah is explained in the Arabic as a small qalansuwah (cap).
حَدَّثَنَا عَلِيُّ بْنُ حُجْرٍ،
The English witness omits four transmitters preceding Ibn Masud in the Arabic chain.
Can the English witness’s abbreviated isnad be confirmed as an intentional editorial choice?
Chapter 11
مَا جَاءَ فِي الْعِمَامَةِ السَّوْدَاءِ
Unreviewed translation. All hadiths in this collection are available in five languages. Titles and introductions may remain in Arabic.
Muhammad ibn Bashshar narrated to us: Abd al-Rahman ibn Mahdi narrated to us, from Hammad ibn Salamah, from Abu al-Zubayr, from Jabir, who said: On the day of the Conquest, the Prophet (Allah bless him and grant him peace) entered Makkah wearing a black turban.
It is also reported on this subject from Ali, Amr ibn Hurayth, Ibn Abbas, and Rukanah. Abu Isa said: The hadith of Jabir is hasan sahih.
Notes and open questions — unreviewed
The English witness begins at Jabir and omits the preceding transmitters in the Arabic chain (Muhammad ibn Bashshar, Abd al-Rahman ibn Mahdi, Hammad ibn Salamah, and Abu al-Zubayr). The Arabic has the compiler’s topic note followed by the grading attributed to Abu Isa.
حَدَّثَنَا مُحَمَّدُ بْنُ بَشَّارٍ،
The English witness omits four transmitters preceding Jabir in the Arabic chain.
Can the English witness’s abbreviated isnad be confirmed as an intentional editorial choice?
Chapter 12
فِي سَدْلِ الْعِمَامَةِ بَيْنَ الْكَتِفَيْنِ
Unreviewed translation. All hadiths in this collection are available in five languages. Titles and introductions may remain in Arabic.
Harun ibn Ishaq al-Hamdani narrated to us: Yahya ibn Muhammad al-Madani narrated to us, from Abd al-Aziz ibn Muhammad, from Ubaydullah ibn Umar, from Nafi, from Ibn Umar, who said: When the Prophet (Allah bless him and grant him peace) wore a turban, he let its tail hang between his shoulders.
Nafi said: Ibn Umar used to let his turban hang between his shoulders. Ubaydullah said: I saw al-Qasim and Salim do that.
Abu Isa said: This hadith is hasan gharib. There is also a report on this subject from Ali, but the hadith of Ali concerning this is not sound because of its chain.
Notes and open questions — unreviewed
The English witness begins at Nafi and omits the transmitters preceding him in the Arabic chain (Harun ibn Ishaq, Yahya ibn Muhammad, Abd al-Aziz ibn Muhammad, and Ubaydullah ibn Umar). The Arabic preserves three successive observations: the Prophet’s practice, Ibn Umar’s practice, and Ubaydullah’s observation of al-Qasim and Salim.
حَدَّثَنَا هَارُونُ بْنُ إِسْحَاقَ الْهَمْدَانِيُّ،
The English witness omits four transmitters preceding Nafi in the Arabic chain.
Can the English witness’s abbreviated isnad be confirmed as an intentional editorial choice?
Chapter 13
مَا جَاءَ فِي كَرَاهِيَةِ خَاتَمِ الذَّهَبِ
Unreviewed translation. All hadiths in this collection are available in five languages. Titles and introductions may remain in Arabic.
Salamah ibn Shabib, al-Hasan ibn Ali al-Khallal, and others said: Abd al-Razzaq narrated to us: Ma‘mar informed us, from al-Zuhri, from Ibrahim ibn Abdullah ibn Hunayn, from his father, from Ali ibn Abi Talib, who said: The Prophet (Allah bless him and grant him peace) forbade me to wear gold rings, to wear al-qassi, to recite while bowing or prostrating, and to wear safflower-dyed cloth.
Abu Isa said: This hadith is hasan sahih.
Notes and open questions — unreviewed
Al-qassi is retained in transliteration as a textile term. Safflower-dyed cloth translates al-mu‘asfar. The English witness begins at Ali ibn Abi Talib and omits the Arabic chain preceding him.
The prohibition concerning recitation explicitly refers to the postures of bowing (ruku‘) and prostration (sujud).
حَدَّثَنَا سَلَمَةُ بْنُ شَبِيبٍ،
The English witness omits multiple transmitters preceding Ali in the Arabic chain.
Can the English witness’s abbreviated isnad be confirmed as an intentional editorial choice?
Unreviewed translation. All hadiths in this collection are available in five languages. Titles and introductions may remain in Arabic.
Yusuf ibn Hammad al-Ma‘ni al-Basri narrated to us: Abd al-Warith ibn Sa‘id narrated to us, from Abu al-Tayyah. Hafs al-Laythi said: I attest concerning Imran ibn Husayn that he narrated to us that he said: The Messenger of Allah (Allah bless him and grant him peace) forbade wearing gold rings.
There are also reports on this subject from Ali, Ibn Umar, Abu Hurayrah, and Muawiyah. Abu Isa said: The hadith of Imran is hasan. Abu al-Tayyah’s name is Yazid ibn Humayd.
Notes and open questions — unreviewed
The English witness starts with Imran ibn Husayn and omits the Arabic chain through Yusuf ibn Hammad, Abd al-Warith ibn Sa‘id, Abu al-Tayyah, and Hafs al-Laythi. The Arabic has an emphatic ‘I attest concerning Imran’ before saying he narrated the report.
حَدَّثَنَا يُوسُفُ بْنُ حَمَّادٍ الْمَعْنِيُّ الْبَصْرِيُّ،
The English witness omits the transmitters preceding Imran ibn Husayn in the Arabic chain.
Can the English witness’s abbreviated isnad be confirmed as an intentional editorial choice?
Chapter 14
مَا جَاءَ فِي خَاتَمِ الْفِضَّةِ
Unreviewed translation. All hadiths in this collection are available in five languages. Titles and introductions may remain in Arabic.
Qutaybah and more than one other narrated to us, from Abdullah ibn Wahb, from Yunus, from Ibn Shihab, from Anas, who said: The Prophet’s ring was made of silver, and its bezel was Abyssinian.
It is also reported on this subject from Ibn Umar and Buraydah. Abu Isa said: This hadith is hasan sahih gharib through this route.
Notes and open questions — unreviewed
The English witness begins at Anas and omits the preceding chain, including the note that Qutaybah narrated alongside more than one other transmitter. ‘Abyssinian’ translates habashi, describing the bezel/setting; the Arabic does not specify what its material was.
حَدَّثَنَا قُتَيْبَةُ،
The English witness omits the chain preceding Anas and the Arabic indication that more than one transmitter narrated alongside Qutaybah.
Can the English witness’s abbreviated isnad be confirmed as an intentional editorial choice?