Chapter on dress in three ranks — Tuḥfat al-Mulūk

Ruling978

1 note

Obligatory: that which covers his body and wards off harm of heat and cold from middling garments of cotton or linen—and cotton is better in my view.

From the editors

Footnotes

This is because he humiliates himself without necessity which is prohibited, as mentioned in al-Minḥah 3:309. Huzayfah reported that The Messenger of Allah (ﷺ) said, ‘It is not befitting for a believer to humiliate himself.’ They asked, ‘How does he humiliate himself?’ He said, ‘By exposing himself to a trial he cannot bear.’” Sunan al-Tirmidhi 4:522, graded ḥasan, Sunan Ibn Mājah 2:1332, Musnad Aḥmad 5:405.

whoever has enough sustenance for one day, or even for several days, and if another person gives charity to them without them asking, it is permissible for them to take and accept it, as long as they do not possess the amount for niṣāb al-uḍḥiyah (the minimum wealth required for sacrificing an animal during Eid). Refer to al-Hadiyyah, p. 258.

Ruling979

1 note

Recommended: wearing fine garments for adornment, embellishment, and showing Allāh's favour.

Ruling980

1 note

Unlawful: wearing them for arrogance and vainglory.

Ruling981

1 note

Wearing red and saffron-dyed cloth is unlawful; the best garments are white.

Ruling982

1 note

Letting the tail of the turban hang between the shoulders to the middle of the back is recommended; and it was said: a cubit's measure; and it was said: to the sitting place.

Ruling983

1 note

Letting drapes fall in dwellings is unlawful; screening their walls with felt and the like for adornment and pride is [unlawful]—and warding off cold is lawful.

From the editors

Footnotes

This means it is permissible to feed people on these occasions, but it is not a sunnah. The `aqīqah is the slaughter of an animal on the seventh day after the birth of a child. It was practiced in the pre-Islamic period and was continued by the early Muslims at the beginning of Islam, but later it was abrogated by the sacrifice (udhiyah) during Eid al-Adha. Therefore, one may choose to perform it or not.As narrated by ʿAlī, the Prophet (ﷺ) said: ‘The sacrifice of udhiyah has abolished all the earlier forms of sacrifice.’ He similarly mentioned fasting in Ramadan, zakah, and ghusl (ritual washing) from janābah in the same manner.” Sunan al-Dāraquṭnī 4:278), graded as ḥasan by al-Tahānuwī in Iʿlā al-Sunan 17:121.It is also narrated from Abu Rāfiʿ, the servant of the Prophet (ﷺ): ‘When al-Ḥasan ibn ʿAlī was born, his mother Fāṭimah wanted to offer an aqīqah with two sheep, but the Prophet (ﷺ) said: ‘Do not perform the aqīqah, but rather shave his head and give its weight in silver to charity.’ Later, when al-Ḥusayn was born, the same was done.’ Musnad Aḥmad 6:392, al-Muʿjam al-Kabīr 1:311, 3:30, Sunan al-Bayḥaqi al-Kubrā 9:3041.Ibrāhīm al-Nakhaʿī and Muḥammad ibn al-Ḥanafiyyah said, ‘The ʿaqīqah was practiced in the pre-Islamic period, but when Islam came, it was rejected.’ See al-Āthār 1:238.ʿAmr ibn Shuʿayb narrated from his father, who narrated from his grandfather, that the Prophet (ﷺ) was asked about the aqīqah. He said: ‘Allah does not love disobedience to parents (which is linguistically linked to the word "aqīqah”). It is as if he disliked the term.’ They said: ‘O Messenger of Allah , we are asking about a newborn.’ He said: ‘Whoever among you wants to offer a sacrifice for his child may do so, for a boy two equivalent sheep, and for a girl one sheep.’ Sunan al-Tirmidhi. This narration indicates that the ʿaqīqah is not a Sunnah because the Prophet (ﷺ) left it to individual choice, which signifies permissibility. See: Badāʾiʿ al-Ṣanāʾiʿ 5:69.

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