Azami 15320

Tirmidhi (2814) reported it from Abd bin Humayd, who said, Affan bin Muslim Saffar, Abu Uthman, narrated to us, Abdullah bin Hassan narrated to us, that his two grandmothers, Safiyyah bint Ulayyibah and Duhaybah bint Ulayyibah, narrated to him, that they narrated to him from Qaylah bint Makhrama, and the two of them had been raised by her and her husband, and Qaylah was the grandmother of their father, the mother of his mother, that she said, and then he mentioned it. Tirmidhi said, "We do not know the hadith of Qaylah except through the report of Abdullah bin Hassan."I say, its chain is hasan on account of Abdullah bin Hassan, for the senior imams narrated from him, Ibn Hibban authenticated him, and Dhahabi said, "Trustworthy." Hafiz also graded it hasan in Fath al-Bari (3/155). As for Safiyyah and Duhaybah, the daughters of Ulayyibah, they are acceptable narrators who corroborate one another.His saying "asmal" is the plural of "sml," meaning a worn-out garment. His saying "al-maliyatan" is the dual of "maliyah," which is the diminutive of "malaah," and a malaah is any garment whose parts are not joined together by stitching but is woven as a single piece of cloth. His saying "nafadata" means that the two garments had shed their saffron dye until only a slight trace remained. This is evidence that the remaining trace of saffron dye on a garment is not disliked.Something of similar meaning has been reported from Ibn Umar, who said, the Messenger of Allah ﷺ forbade the mufaddam. Yazid said, I asked Hasan, "What is the mufaddam?" He said, "That which is saturated with safflower dye." Ibn Majah (3601) reported it, and the wording is his, and Ahmad (5751) also reported it, both of them through the route of Yazid bin Abu Ziyad, from Hasan bin Suhayl, from Ibn Umar, who mentioned it as part of a longer hadith. Yazid bin Abu Ziyad is the Qurashi, the Hashimi, and he is daif.On this subject there is also what has been reported from Abdullah bin Amr, who said, a man wearing two red garments passed by the Prophet ﷺ and greeted him, but the Prophet ﷺ did not return his greeting. Abu Dawud (4069) and Tirmidhi (2807) reported it, both of them through the hadith of Ishaq bin Mansur, who said, Israil informed us, from Abu Yahya, from Mujahid, from Abdullah bin Amr, who mentioned it. Tirmidhi said, "This is a hasan gharib hadith from this route."I say, its chain is daif on account of Abu Yahya, who is al-Qattat, with a qaf and a ta. Ahmad said, "Israil narrated many extremely objectionable hadiths from him." Ibn Main, Nasai, Ibn Hibban, and others declared him daif.The jurisprudence of the hadith, the hadiths of this chapter indicate the prohibition of safflower-dyed garments for men, and they are not contradicted by the hadith of Bara, "I saw the Messenger of Allah ﷺ in a red garment set," because the term "hullah" (garment set) applies to a lower wrap and an upper wrap, and it contains both black and red, being the striped cloths whose yarn had been dyed and the red woven together with other colors, so this is different from a garment thoroughly dyed and saturated with red.Tirmidhi said regarding the hadith prohibiting safflower dye (2807), "Its meaning according to the people of knowledge is that they disliked the wearing of safflower-dyed cloth, and they held that whatever was dyed red with red ochre or something else is not objectionable, so long as it is not safflower dye."Nawawi, may Allah have mercy on him, holds the view that the prohibition is one of mild disapproval rather than outright prohibition, and he related from the majority of the people of knowledge that safflower-dyed garments, meaning those dyed with safflower, are permissible, based on the hadith of Bara. Malik, however, may Allah have mercy on him, held the view that if something other than it can be found, that is preferable, and he said that there is no harm in wearing it inside houses and in the courtyards of homes, but he disliked it in gatherings, markets, and similar places.