133TO THOSE WHO REFUTE SALAWAT IN MOSQUES
We have engaged in thousands of bid’as throughout our lives, where we live, the way we talk, the way we eat and drink in this century. While the sunnah of contemporary countries have been fully accepted, the sunnah of the Prophet, sallallahu alaihi wa sallam, was abandoned and the opposite was practiced. In this regard some of our hodjas call the musafaha in mosques a bid’a action.
Allah Almighty has created everything in this universe because of the Prophet, sallallahu alaihi wa sallam. (Mir’at-e Kainat, Vol. 1, p. 414)
Allah Almighty ordered the pen to write first “Lailaha illallah Muhammad ar-Rasoolallah.” (Mir’at-e Kainat, Vol. 1, p. 19)
“A believer is better than the Ka’ba.” (Ramuz-al-Hadith, Hadith no: 4323; Ihya, Vol. 4, p. 275)
The Qur’an says: “Surely Allah and His angels bless the Prophet; O you who believe! call for (Divine) blessings on him and salute him with a (becoming) salutation.” (Ahzab, 56)
If you pay attention, Allah is blessing the Prophet. You perform prayer in the mosque and you bless the Prophet in the qu’ud (sitting position). When you call adhan, you chant “Muhammad ar-Rasoolallah.” In the mosque, again you call in qamat as “Ashadu anna “Muhammad ar-Rasoolallah.” When you deliver a khutba, you turn to your right and invoke salawat upon our Prophet, sallallahu alaihi wa sallam, and you turn your left and invoke again salawat upun our Prophet, sallallahu alaihi wa sallam.
While all these are done completely , I cannot understand who it is the ban of salawat in mosques targets? is their enmity towards the mosque, our Prophet, sallallahu alaihi wa sallam, the Qur’an, or the Sunnah? One should think this way: Allah promised the hypocrites who opposed our Prophet hell fire , as well as those who opposed his salawat, blessing and musafaha while performing prayer behind him. If all Muslims oppose our Prophet, his musafaha and his sunnah, it is sufficient for them to be cast into hellfire.
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1- “…Kab further said, "When I entered the Mosque. I saw Allah's Messenger sitting with the people around him. Talha bin Ubaidullah swiftly came to me, shook hands with me and congratulated me. By Allah, none of the Muhajirin (i.e. Emigrants) got up for me except him (i.e. Talha), and I will never forget Talha for this . (cont.)” “ (Sahih Bukhari, Vol. 10, Hadith no: 1659)
The above hadith is a proof of musafahain in the mosque in the presence of our Prophet, sallallahu alaihi wa sallam, isn’t it?
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2- Regarding that musafaha is permissible in mosques, Ghazali writes in his book, Hujjat al Islam (p. 19):
“Our Prophet, sallallahu alaihi wa sallam, said: I left Abu Sufyan’s house and went to the mosque at the time of ‘Asr. A tall beetle-browed man, with a long neck, came to the mosque and performed four rakat of salat. Coming close to niche, I stared at him. After salat, he raised his hands and prayed, crying. I, too, raised my hands and said: Amen. After praying, he took my hand and greeted. He shook my hand three times and left. I was amazed. Then, Allah’s Messenger, sallallahu alahi wa sallam, went to the house of Ali, radhiallahu anh. He said:
‘O Ali! I saw a man in the mosque; he prayed and shook my hand three times. Then he left.’ Meanwhile Jibril, alaihissalam came and said:
‘O Muhammad! Allah is greeting you and asking:
‘Did you know the youngster who shook your hand in the mosque?’ The Prophet, sallallahu alaihi wa sallam, said:
‘ No, I did not.’ Jibril, alahissalam, said:
‘He was Khidr. He came to visit you.’” (Attention! Our Prophet, sallallahu alahi wa sallam, and Khidr, alaihissalam, are making musafaha in the mosque.) Our Prophet, sallallahu alaihi wa sallam, said:
“O Ali! I advise you to apply the behavior of Khidr, alaihissalam. Whoever makes musafaha in this way, he will be rewarded as Khidr, alaihissalam, was rewarded. He will get the reward of one year worship for every finger. Allah Almighty will forgive the sins of those who make musafaha and grant a good deed for each sin.”
I sent an audio tape about this subject to the hodja who refutes musafaha. After hearing this tape, he opposed in the following way: “Which madhab does Imam Ghazali follow? Perhaps he is Shafii.” Do hadiths belong to any madhab? We have to accept everything our Prophet, sallallahu alaihi wa sallam, told and ordered. Do ayats also belong to the Shafii madhab? Everybody, be it Hanafi, Shafii, Hanbali or Maliki, accept what we state here. Heretic sects, which number 72, do not accept even ayats and sunnah if they are not in conformity with their beliefs. As the hadith states, they are not true believers. If they are not true believers, then they are deemed disbelievers, because their belief is wrong. The Qur’an is a complete unity. Denying one word of it is to deny all of it. There are a great numbers of ayats that praise our Prophet. Allah praised him with his words, cited his name a number of times and ordered us to praise him. O my Hodja! What makes you prevent making musafaha and not praising our Prophet even though there are many hadiths of our Prophet regarding musafaha?
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3- “Surely Allah and His angels bless the Prophet; O you who believe! call for (Divine) blessings on him and salute him with a (becoming) salutation.” (Ahzab, 56)
This means: Let not your heart and mind be busy with something else while you invoke salawat with your tongue.
This is a divine command. Are those who ban musafaha and salawat, which is the command of Allah, in the mosques simply wrong according to this command? Where are the commands of Allah to be applied if not in the mosques?
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4- Hadith Sharif:
“No prayer will be accepted unless a salawat was invoked upon me.” (Ramuz-al-Hadith, Hadith no: 4249; Durrat-al Waizin, Vol. 1, p. 101)
When our Prophet, sallallahu alaihi wa sallam, was born, the Ka’ba prostrated before him, sallallahu alaihi wa sallam. (Siyar Nabi, Vol. 1, p. 250)
You attempt to ban musafaha and salawat in the mosque, which is lessen than the Ka’ba. Banning musafaha is the same as directly banning salawat upon our Prophet, sallallahu alaihi wa sallam. You can not speak against a priest or rabbi because this is against the law. However, you do not avoid Allah’s law and say that musahafa cannot be made in the mosque freely. Allah’s law would be applicable on the Day of Judgment. Actually, I deplore those who ban salawat in mosques. There is a proverb: “The truth destroys.”
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5- Hadith Sharif:
“The most stingy of people is the one who does not invoke salawat upon me when my name is remembered.” [Islam’da Helaller ve Haramlar (Ibn Hajar al-Haitami), Vol. 1, Hadith no: 633, p. 311],
“The place of the stingy is hell.” (Bariqa, Vol. 4, p. 18)
Whoever does not invoke salawat upon me when my name is remembered, has confused the way to Paradise. [Islam’da Helaller ve Haramlar (Ibn Hajar al-Haitami), Vol. 1, p. 631/A, p. 311; Sunan Ibn Maja, Vol. 3, Hadith no: 908]
Allah commands in His ayat. You call this and salawat bid’a. Is there any ayat or hadith regarding the microphone of a mosque, lighting equipment or the minaret? Are these all bid’a? You call salawat, about which there is ayat, bid’a and you ban salawat-e sharif that our Prophet praised in hundreds of his hadiths.
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6- “Perform compulsory pilgrimage, because it is 20 times more virtuous than battle in the way of Allah. Salawat invoked upon me is equal to all of them.” (Ramuz-al-Hadith, Hadith no: 3415)
Is not musafaha a salawat? Where is it to be performed if it is not performed in the mosque? For the sake of our Prophet, do not join the people of hell while you are among the people of paradise. Perhaps, some think that my word is a bit extreme, but it is not me who is saying this, but Allah and His Messenger. Therefore, do not be angry! Imagine that Allah and His Messenger will ask the same question to us. You have to tolerate me because I am asking it. As time passed, my word will be forgotten, but Allah’s word is not. Think again! If one is asked a question and cannot reply, he will be cast into the hellfire.
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7- “Obey Allah and obey His Messenger.” (Nisa, 59; Anfal, 20, 46; Noor, 54; Maeda, 92; Muhammad, 33; Ramuz-al-Hadith, Hadith no: 5021, similar)
Allah Almighty equals obedience to Himself and obedience to His Messenger and He does not differentiate between the two. Are those who say that musafaha cannot be performed in the mosque opposed to this ayat? Does obedience to the Prophet mean banning his salawat, mawlid, musafaha and praising? Is musafaha a good deed? If it is so, where will you perform it if you cannot do it in a mosque? According to this ayat, you say that you obey Allah and His Messenger and then you ban salawat, mawlid, musafaha and praising of the Prophet, sallallahu alaihi wa sallam. What deed do you not trust? Is not the final place you will go the Allah and His messenger?
135NO WORLDLY TALK IS ALLOWABLE IN MOSQUES
1- Fakiyh said in his book, Tanbih:
Respect of mosques consists of fifteen manners:
1- Greeting on entering the mosques if people are not busy with the dhikr of Allah or the conversation of knowledge. If there is no one in the mosque or if people are busy with the prayer, one should say: Assalamu alaina min rabbina wa ala 'ibadi-l-lahi as-salihin, “And peace be on us from our Lord and on the good (pious) worshipers of Allah.”
2- Performing two rak’ah of salat before sitting down.
3- Not selling or buying anything.
4- Not drawing one’s sword.
5- Not wishing to find something.
6- Not raising one’s voice except in the dhikr of Allah.
7- Avoiding worldly talk.
8- Not jumping over the shoulders of people to go forward or backward.
9- Not quarreling with anyone about places.
10- Not squeezing between people in rows.
11- Not passing before someone who is praying.
12- Not spitting.
13- Not cracking one’s fingers.
14- Not letting small children, the insane, dirt and the application of sharia punishments.
15- Performing dhikr much for Allah Almighty. Garaib has the same. (Fatawa-e Hindiyya, Vol. 12, p. 11-12)
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2- “It is not allowable to sit down in mosques just to talk, because mosque is not built for worldly things.”
This is unanimously accepted. This is in the Khizanat-al Fiqh. (Fatawa-e Hindiyya, Vol. 12, p. 12)
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3- “Do not make mosque your walkways; assign them to the dhikr of Allah and prayer.” (Ramuz-al-Hadith, Hadith no: 5803)
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4- Our Prophet, sallallahu alaihi wa sallam, said:
“Worldly talking in mosques ruins your good deeds in the way that animals devour dried plants.” (Ihya, Vol. 1, Hadith no: 414, p. 417)
It is forbidden to say things like “welcome” or “how are you” in the mosque. One should sit down wherever there is available space. One should not cough to let people know of their presence and should not be pleased if their place is reserved. If respect is shown, then it is normal, because this respect is actually towards Allah Almighty. Normally, one should sit down in the first available spot.
While the Friday khutba is being delivered, it is forbidden to talk. The mosque is the house of Allah and you have come to His house and His place. If you visit the president, you would be respectful to him and to be careful not to do something improper. Allah Almighty is aware of everything, including what is in your heart. Worldly talk is not appropriate in His house. You should not talk about it. Most importantly, you have to care about your heart. While the khutba is being delivered, you should not talk to anyone, unless you are asked something. Even, you cannot invoke salawat upon the Prophet, sallallahu alaihi wa sallam, while the imam is delivering the khutba. You may invoke salawat upon him, sallallahu alaihi wa sallam, while there is no prayer or khutba. Allah Almgihty says in the Qur’an: “They should have entered them except in fear.” (Baqara, 114)
It is not appropriate to talk or think about worldly things or to stare at others in the mosque. One should think: “I am in the house of Allah Almighty. Allah sees me here. I should not think of anything or anyone but Him.” If one has fear, then they only focus on Allah. If he investigates others, it means that he is not fearful of where he is. Let him speak outside of the mosque. One can talk about ayats, hadiths and sharia knowledge for training people, but one should keep the fear of Allah in his mind.
So, fear of Allah begins when one enters the mosque. One should experience this fear and love of Allah twenty four hours. The minimum is to go to the mosque with fear of Allah. One who has no fear of Allah in the mosque does not obey the following hadith:
Hadith-e Sharif:
“One should cover their head while going to the mosque, because it is a part of the adornment of believers.” (Ramuz-al-Hadith, Hadith no: 31)
Lying down in the mosque, talking about worldly things or turning one’s face in directions other than the qibla are all bad manners. The more respect one shows to the mosque, the more respect one is showing to Allah Almighty. Our Prophet, sallallahu alaihi wa sallam, and his companions would lie down in the mosque. They spent their nights praying. (Muzzammil, 2-3, 20) They performed their Morning Prayer and continued to be busy performing the dhikr of Allah until the ishraq time. After ishraq, they slept a while in the mosque, because they did not have anywhere to sleep in. How can you sleep in the mosque when you have a house? The companions were like the son of a sultan. The son of the sultan may sleep wherever he wants. They can sleep in the mosque, but you cannot, because you do not do as they did.
When Ali, radhiallahu anh, had a quarrel with our mother, Fatimah, radhiallahu anha, he took his qailula sleep (noon) in the mosque. The qailula sleep is sunnah. (Bukhari, Vol. 2, Hadith no: 276; Shawahid-an Nubuwwa, p. 239; Sahih Muslim, Vol. 7, Hadith no: 38 (2409), p. 314) Thus, if Ali, radhiallahu anh, had not had a quarrel with Fatimah, radhiallahu anha, he would take his qailula sleep at his house. The qailula sleep stated in the hadith is as follows: One turns his face towards the qibla. He has wudu and begins to chant “Lailaha illallah”. Working with rabita, he sleeps in peace. He awakes in peace and rabita, as well.
The hadith of “the sleep of the scholar is better than the worship of the ignorant.” [Muzakkin Nufus, p. 354] involves having such kinds of sleep as stated above. Such scholars can have peace in their sleep. On the other hand, you cannot have it in the mosque or during prayer. Their sleep is more virtuous than your worship. You cannot sleep in the mosque, because you do not have peace in worship.
“They are those who perform dhikr of Allah standing and sitting and lying on their sides.” (Al-e Imran, 191)
Our Prophet also bans kneeling while the khutba is delivered. (Sunan Abu Dawoud, Vol. 4, Hadith no: 1110) One who has no excuse, should sit on his heels. If it is difficult for him, let him sit cross-legged. Let him not do other way without any excuse Let him not turn his face towards other than qibla. If he has an excuse, then, let him sit however he wants with the condition that he turns his face towards qibla. It is better to remember the Day of Judgment, the Trial, and the Gathering Place while sitting. It is not good to be busy with worldly things or to think that one is superior to others in the mosque. He should remember Allah Almighty and his past sins, mistakes and wrongdoings.
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5- “Every word in the mosque other than the Qur’an, the dhikr of Allah and asking for a good thing, is a burden for its owner.” (Ramuz-al-Hadith, Hadith no: 4246)
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6- Narrated by Aisha, radhiallahu anha:
“The Prophet, sallallahu alaihi wa sallam, ordered that mosques be built in the neighborhoods, and that they are to be cleaned and perfumed.” (Sunan Ibn Maja, Vol. 2, Hadith no: 758-759; Sunan Abu Dawoud, Vol. 2, Hadith no: 455)
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7- Wathila Ibn Asqa, radhiallahu anh, narrated that Our Prophet, sallallahu alaihi wa sallam, said:
“Keep your children and insane people away from your mosques! Do not buy and sell in the mosques! Do not raise your voice and have quarrels in the mosques! Do not apply your sharia punishments in the mosques! Build fountains to take ablution next to the door of your mosque! Perfume your mosques on the day of Jum’a.” (Sunan Ibn Maja, Vol. 2, Hadith no: 750; Ramuz-al-Hadith, Hadith no: 3395; Imam Sharani, “Al Uhud al Qubra”, p. 85)
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8- “If one attempts to spit in the mosque, its columns will be shaken and his good deeds will vanish as ice melts in fire. If he does not spit because of where he is, Allah will cure his seventy diseases and grant him two million good deeds.” (Ramuz-al-Hadith, Hadith no: 900)
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9- Anas Ibn Malik, radhiallahu anh, narrated that Our Prophet, sallallahu alaihi wa sallam, said:
“Blowing one’s noise and spitting is forbidden in the mosque.” (Sunan Abu Dawoud, Vol. 2, Hadith no: 476)
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10- “Laughing at the mosque will mean cruelty in the grave.” (Mukhtar-al Ahadith Nabawiyya, Hadith no: 726, p. 398)
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11- “Laughing at the mosque causes darkness in the grave.” (Ramuz-al-Hadith, Hadith no: 2672)
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12- Narrated by Abdullah Ibn ‘Amr Ibn al-As, radhiallahu anh, grandfather of ‘Amr Ibn Shuaib:
“The Prophet, sallallahu alaihi wa sallam, prohibited selling, buying and reciting poems (every kind of talk) in the mosques.” (Sunan Ibn Maja, Vol. 2, Hadith no: 749; Sunan Nasai, Vol. 1-2, Hadith no: 714-715; Sunan Tirmidhi, Vol. 1, Hadith no: 321; Narrated Abu Dawoud too)
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13- Our Prophet, sallallahu alaihi wa sallam, said:
“At the end of the world, some among my ummah will gather in assemblies in the mosques, whose intention to gather is not to perform the dhikr of Allah but for love of the world. Do not accompany them. Allah does not need them.” (Ihya, Vol. 1, Hadith no: 411, p. 416)
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14- “Those who continue to go to mosques will be granted either a good and beneficial friend for Allah, or a word that guides one to a good path or helps them avoid a bad path, or a missed blessing; so they abandon committing sins either through fear or shame.” (Ramuz-al-Hadith, Hadith no: 4945; 3396)
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15- Narrated by Shaihain and others that the Prophet, sallallahu alaihi wa sallam, said:
“There are seven whom Allah will give shade in His Shade on the Day when there is no shade except His Shade.” He went on to state that one is “a man whose heart is attached to the mosques.”
Ibn Abu Shayba, Ibn Maja, Ibn Huzayma and Ibn Hibban narrated the following hadith as marfu:
“Allah is pleased with those who come to mosques to pray and for dhikr of His name as one is pleased with finding a lost member of the family.” (Imam Sharani, “Al Uhud al Qubra”, p. 93)
138HAIR
Regarding hair, the Qur’an says:
1- Musa, alaihissalam, went to Ka’ba and appointed his brother, Haroun during his absence. His people started to worship the calf made by Samiri until the time Musa returned to them. (Ta-Ha, 91) Musa blamed his brother, Haroun, alaihissalam, for not ensuring that his people did not worship the calf. THEY WERE WORSHIPPING THE CALF AND HE DIDN’T WANT THEM TO…YOU SAY THE OPPOSITE HERE….He was an angry man. He seized him by his hair:
“He (Haroun) said: ‘O son of my mother! seize me not by my beard nor by my head; surely I was afraid lest you should say: You have caused a division among the children of Israel and not waited for my word.’” (Ta-Ha, 94)
Musa alaihissalam said:
“Why did not you warn them before I came back? Why did not you prevent them worshipping the calf?”
“ I tried, but they did not listen to me.”
He meant that “I do not have your authority; Allah has granted you a rod with which you can do whatever you wish. I can only tell them not to do something. What can I do ?”
This verse shows that Haroun, alaihissalam, had such long hair that Musa, alaihissalam, could seize it. We have to talk to according to the verses of Allah, the hadiths of the Prophet, the majority decision of the ummah and the consensus of scholars, not according to idle chat. It is not appropriate to say things like, “I heard it from my hodja” or “So and so said this and that.” Not word of mouth, but ayats and hadiths will save us on the Day of Judgment.
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2- “Certainly Allah had shown His Messenger the vision with truth: you shall most certainly enter the Sacred Mosque, if Allah pleases, in security, (some) having their heads shaved and (others) having their hair cut, you shall not fear, but He knows what you do not know, so He brought about a near victory before that.” (Fath, 27)
After offering one’s sacrifice, shaving his head is wajeb (a must). The sacrifice should be performed in Mina on its determined day. Since we cannot perform the sacrifice there, we are doing it here because of necessity. Cutting the hair is also a divine order. Do not those who dislike hair negate this command? Do they not abandon what is wajeb? Cutting the hair is as wajeb as is the sacrifice. If the hair has already been cut, then how will you cut it? Does not this command suggest long hair? (Fath, 27) Mukhalliqqina means having one’s head shaved and muqassireena means having one’s hair cut. My father (Sheikh) Bilal said:
“You cannot cut short hair; long hair can be cut. This verse implies that those with long hair can either cut their hair shorter or shave it. There is no evidence for having short hair, because this verse is evidence for long hair. It is understood that the companions of the Prophet, sallallahu alaihi wa sallam, had long hair.
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3- “In the final times or among this ummah, there will emerge people who will recite the Qur’an, but it will not go beyond their throat.” (Ramuz-al-Hadith, Hadith no: 3756) “Their sign is shaving their heads. Kill them if you ever find them.” (Sunan Ibn Maja, Vol. 1, Hadith no: 175)
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4- “There will emerge people who have shaved their heads from the east, who will recite the Qur'an, but it will not go beyond their throat. They will glance through the teaching of Islam as hurriedly as the arrow passes through its prey.” (Ramuz-al-Hadith, Hadith no: 6294; Sahih Bukhari, Vol. 11, Hadith no: 1783)
The notion of “shaved heads” is a sign of bid’a people at the end of time. They never applied the sunnah of hair. They will glance through the teaching of Islam as hurriedly as the arrow passes through its prey. Whoever sees that day should tell what he knows. Those who hide their knowledge are bid’a people, even though they apply some of the sunnah. Those scholars who hide their knowledge do not apply or defend his sunnah and they are of the bid’a people. It means that they oppose me and they are against me.
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5- Narrated by Abu Musa and Ubaid Ibn Umar, radhiallahu anh:
Our Prophet, sallallahu alaihi wa sallam, said: (One should let his hair grow except during the time of sacrifice.) “Those who shave their heads are not from us.”
Daraqutni narrated from Jabir, radhiallahu anh:
“One should not shave their head at any time except on Hajj and ‘Umra.”
The Prophet, sallallahu alaihi wa sallam, vilified the Kharijites and said that their sign was to shave their heads.
‘Umar, radhiallahu anh, said to Sabiga:
“If I see you have shaven your head, I will strike your forehead.”
Narrated from Ibn Abbas:
“Whoever shaves his head in the city is evil-tempered, because shaving like this is to resemble the ‘Ajams. In this regard, our Prophet, sallallahu alaihi wa sallam, said:
“Whoever resembles a nation, he is from them.” (Gunyat-at Talebeen, p. 61)
One should not shave his head because then he resembles unbelievers.
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6- Narrated by ‘Amr bin Shu’aib, radhiallahu anh, our Prophet, sallallahu alahi wa sallam, said:
“Do not pluck out grey hairs, for they are the Muslim's light on the Day of Resurrection.” (Sihah Sita, Vol. 7, Hadith no: 2132; Sunan Nasai, Vol. 5-6, Hadith no: 3130; Ramuz-al-Hadith, Hadith no: 2149; Al-Uhud-al Qubra (Imam Sharani), p. 434; Riyadh-as-Saleheen (Original and Translation), Hadith no: 1643, p. 977; Sunan Tirmidhi, Vol. 4, Hadith no: 2974)
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7- Hadith Sharif:
“Your hair and beard will be your light on the Day of Resurrection. Do not waste your light in this world.” (Excerpt from the sermon recorded by Hajji Bilal Nadir, kaddesallahu sirrah.)
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8- Allah, Azza wa Jalla says:
“O son of Adam! Your grey hair is a light out of My light. I am ashamed of wrathing? The wrath of ?My light with My fire. So be ashamed of Me.” (Do not shave your hair.) (Ramuz-al-Hadith, Hadith no: 6363)
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9- Narrated by Bara, radhiallahu anh:
“I have never seen anyone more beautiful than the Prophet, sallallahu alaihi wa sallam. He had long hair and wore a red cloak.” (Sunan Nasai, Vol. 7-8, Hadith no: 5030; Sunan Ibn Maja, Vol. 9, Hadith no: 3635)
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10- …Abu Katada, radhiallahu anh narrates:
“I said:
‘O Allah’s Messenger! I have long hair reaching my shoulders. Do I comb it?’ He said.
‘Yes, reward it.’
The Narrator says: “After that, Abu Katade began to look after his hair twice a day.” (Sihah Sita, Vol. 7, Hadith no: 2122)
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11- “Whoever has hair, let him reward it!” He was asked:
‘What is its reward, O Allah’s Messenger?’ He said:
‘Combing and oiling it every day.’ (Ramuz-al-Hadith, Hadith no: 5478)
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12- “Our Prophet’s hair, sallallahu alaihi wa sallam, was neither long nor short.” [Ramuz-al-Hadith (Section 30), Hadith no: 19; Shawahid-an Nubuwwa, p. 27 (similar version); Sahih Bukhari, Vol. 12; Hadith no: 1957] (His hair reached his ear lobes.)
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13- Narrated by Umm Hani, radhiallahu anha (daughter of Abu Talib):
“The Prophet, sallallahu alaihi wa sallam, came to Mecca and he had four plaits of hair. [She meant braids.] (Sunan Ibn Maja, Vol. 9, Hadith no: 3631; Sunan Tirmidhi, Vol. 3, Hadith no: 1840-1841; Mawahib-e Ladunniya, Vol. 1, p. 453)
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14- Cited in Ma’arijun Nubuwwa: “After the names were taught, a minbar (pulpit) was erected which stood on seven or seven hundred thousand pillars and the angels formed a congregation in twenty thousand rows. Shining the light of Muhammad in his forehand, Adam, alaihissalam, stood at the minbar with his jeweled crown and a bright ring. He wore a green garment that read Lailaha illallah Muhammadun Rasoolallah with a hair bouquet that was decorated with pearls around his neck. With this glory and ornament, he first praised his Lord and greeted them.” (Mir’at-e Kainat, Vol. 1, p. 107-108)
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15- Kab-al Akhbar, radhiallahu anh, narrates: “My ancestors taught me all sections of the Taurat and they kept in a box; a section read as follows: ‘A prophet will come at the end of time. He will grow his hair; wash his hands and wear a belt buckle. He will be born in Makkah. He will immigrate to Medina. His ummah will be thankful. They will praise Allah and utter loudly the words of Allah-u Akbar. Their hands and feet will be polished with their ablution.” (Shawahid-an Nubuwwa, p. 27)
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16- “Perform prayer in the Masjid Haif, (This is near to where Satan is stoned) because seventy prophets performed prayer there, including Musa in his ihram. It is as if I can see him wearing his upper and lower ihram with his braid, harnessing his camel from the Shanua tribe with the fiber halter.” (Ramuz-al-Hadith, Hadith no: 3812)
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Perform ghusl as follows:
17- “As regards man, he should undo the hair of his head and wash it until the water reaches the roots of the hair. But there is no harm if the woman does not undo (her hair) but pours three handfuls of water over her head.” (Ramuz-al-Hadith, Hadith no: 1145; Sihah Sita, Vol. 10, Hadith no: 3744)
Women do not undo their hair, but men must release their hair in order to complete their ghusl. If men were not to have long hair, then there would not be a condition like this. Our Prophet orders us to take ghusl even when we do not need it.
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18- Narrated by Ibn 'Abbas, radhiallahu anh:
“The Prophet, sallallahu alaihi wa sallam, used to let his hair hang down while the pagans used to part their hair. The people of the Scripture used to let their hair hang down. The Prophet, sallallahu alaihi wa sallam, used to copy the people of the Scriptures in matters in which there was no order from Allah. Later, the Prophet, sallallahu alaihi wa sallam, let his hair hang down first, but later on he parted it. (Sahih Bukhari, Vol. 9, Hadith no: 1455)
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19- …Aisha, radhiallahu anh, said:
The blessed hair of the Prophet, sallallahu alaihi wa sallam, was longer than that which reached the ear lobes, and shorter than that which reached the shoulders.” (Sunan Ibn Maja, Vol. 9, Hadith no: 3635; Sahih Muslim, Vol. 7, Hadith no: 95 (2338), p. 213)
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20- Narrated by Bara Ibn Azib, radhiallahu anh: he pictured the Prophet, sallallahu alaihi wa sallam, in the following way:
The Prophet, sallallahu alaihi wa sallam, was of moderate height, having broad shoulders with (long) hair reaching his ear-lobes. Once I saw him in a red cloak with green stripes and I had never seen a man more handsome than him.” (Sahih Bukhari, Vol. 9, Hadith no: 1451; Sunan Nasai, Vol. 7-8, Hadith no: 5030)
Since our Prophet, sallallahu alaihi wa sallam, liked his red cloak with stripes, our sultans and generals have worn red clothes with stripes.
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21- Narrated by Abdullah Ibn ‘Umar, radhiallahu anh, that Nabi, sallallahu alaihi wa sallam, said:
“I dreamt one night that I was at the Ka'ba, and I saw a dark man who was the most handsome of dark men you have ever seen. He had hair which reached between his ears and his shoulders, and it was the most excellent of such hair that you have ever seen. He had combed his hair, and water was dripping from it. He was leaning on two men or on the shoulders of two men doing tawaf around the Ka'ba. I asked:
‘ Who is this?’ I was told:
‘The Messiah, son of Maryam.’” (cont.) (Sahih Bukhari, Vol. 9, Hadith no: 1400)
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22- …Narrated by Ziad Ibn Husain from his father:
“When I went to the Prophet in Medina, he told me:
‘Approach!’
When I approached him, he put his hand to my braid and caressed my hair; he prayed for me.” (Sunan Nasai, Vol. 7-8, Hadith no: 5033)
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23- Our Prophet, sallallahu alaihi wa sallam, was of sturdy build with long muscular limbs. His face was bright and shining. His height was a little above average. His head was big and handsome. He did not have curly hair or lank hair. When he untied his hair, he parted it; otherwise he kept it tied up. His hair reached his ear lobes. His skin tone was reddish-white. His forehead was large and prominent, his eyelashes were long and thick, his nose was sloping like a portion of light, his beard was thick, his mouth was somewhat large and his teeth were well set and white. He had a thin line of fine hair over his neck and chest. Hic neck appeared like a cup of silver mixed with gold. All the parts of his body were of moderate size. His body was proportionately formed. His belly and chest were lined. His neck was slender and pure as silver, his shoulders, biceps and calves were large and thick, his wrists were long, his fingers also long, and his hands and fingers were rather thick. He had a beautiful nose. His hands and feet were not thin, but thick and nice. His palms were softer than wool. His feet did not have any hair. When water was poured down, it flew above them. When he walked, he lifted his legs with vigor, leaning slightly forward and placing his feet softly on the ground. He walked at a quick pace and took a rather long step. He did not take small steps. When he walked it seemed as if he was descending to a lower place. When he looked at something, he turned his whole body towards it. He always looked down. His blessed glance was focused more to the ground than towards the sky. His noble habit was to look at something with a slight glance. He made salaam (greeted) first to whomsoever he met.” [Ramuz-al-Hadith (Section 30); Hadith no: 24; Shamail-e Sharif, Hadith no: 6, p. 52; Sunan Ibn Maja, Vol. 9, Hadith no: 3634 (similar version)]
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24- Narrated by Abdullah ibn Abbas:
“Abdullah ibn Abbas saw Abdullah ibn al-Harith praying with the hair knotted at the back. He stood behind him and began to untie it. He remained standing unmoved (stationary). When he finished his prayer he came to Ibn Abbas and said to him:
‘What were you doing with my hair?’
He said: ‘ I heard Allah’s Messenger, sallallahu alaihi wa sallam, saying:
‘A man who prays with the hair tied at the back of his head is praying pinioned.’” [Sahih Muslim, Vol. 2, Hadith no: 232 (492), p. 121]
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25- Sa'id ibn AbuSa'id al-Maqburi reported on the authority of his father that he saw Abu Rafi' the freed slave of the Prophet, sallallahu alaihi wa sallam, passing by Hasan ibn Ali, radhiallahu anhum, when he was standing offering his prayer. He had tied his hair at the back of his head in a knot. Abu Rafi' untied it. Hasan turned to him with anger, but Abu Rafi' said to him:
“Concentrate on your prayer and do not be angry: I heard the Prophet, sallallahu alaihi wa sallam, say: ‘This is the seat of the devil’, referring to the knot of hair at the back of the head.” (Sunan Abu Dawoud, Vol. 2, Hadith no: 646; Sunan Ibn Maja, Vol. 3, Hadith no: 1042)