Azami 6663

Bukhari related it in the Divorce chapter (5338) and Muslim in the Divorce chapter (60:1488), both from the hadith of Shuba, from Humayd bin Nafi, who said, I heard Zaynab bint Umm Salama narrate from her mother Umm Salama, and she mentioned it. In a version with Muslim, from Umm Salama and Umm Habiba, both saying that a woman came to the Prophet ﷺ and mentioned to him... the hadith. Her saying "the worst of her ahlas" is with a fatha on the hamza, the plural of hils, which is a cloth that lies against the back of the camel, meaning the worst of her clothes, taken from the hils of the camel. Her saying "the worst of her house" is what appears in Bukhari. In Muslim it reads "the worst of her house are her ahlas," or "the worst of her ahlas in her house."On this topic there is also what was narrated from Umm Hakeem bint Usayd, from her mother, that her husband died, and she was suffering from an eye ailment, so she would apply jala kohl. She sent a freedwoman of theirs to Umm Salama to ask her about jala kohl. Umm Salama said, "Do not apply kohl except for something unavoidable. The Messenger of Allah ﷺ came to me when Abu Salama died, and I had put aloe on my eyes." He said, "What is this, Umm Salama?" I said, "It is only aloe, Messenger of Allah, it has no perfume in it." He said, "It brightens the face, so do not use it except at night, and do not comb your hair with perfume or with henna, for that is a dye." I said, "With what should I comb my hair, Messenger of Allah?" He said, "With lote-tree leaves, with which you cover your head."Abu Dawud related it (2305) and Nasai (3537), both from the hadith of Ibn Wahb, who said, Makhrama informed us, from his father, who said, I heard Mughira bin Dahhak say, Umm Hakeem narrated to me, and she mentioned it. Its chain is daif because of a consecutive series of unknown narrators. No one narrated from Mughira bin Dahhak except Abu Makhrama, who is Bukayr bin Abdullah bin Ashaj, so he is "unknown," and no one deemed him reliable except Ibn Hibban. For this reason Hafiz said in Taqrib that he is "acceptable," but the correct view is that he is unknown, for Ibn Hibban's judgment of reliability does not remove the unknown status of an individual narrator. Umm Hakeem bint Usayd and her mother are both unknown, as Dhahabi and Ibn Hajar stated.Her saying "jala kohl," with a kasra, refers to antimony. Her saying "aloe" refers to the extract of a certain tree. His saying "it brightens the face" means it makes it shine with light and radiance. His saying "you cover your head with it" is from taghlif, meaning you cover and make something like a covering for your head, and the intent is that you apply plenty of it to your hair.Malik abridged the first hadith of Umm Salama, narrated it with an incomplete chain, and mentioned it as a balagh in the Divorce chapter (119), that the Messenger of Allah ﷺ came to Umm Salama while she was in mourning for Abu Salama, and he mentioned it. He also mentioned another balagh (116) from Umm Salama, who said to a woman in mourning for her husband, whose eyes were troubling her, "Apply jala kohl at night, and wipe it off during the day." This is the same narration that Abu Dawud and others connected with a full chain, and it contains the consecutive series of unknown narrators. He also said (117) that it reached him from Salim bin Abdullah and Sulayman bin Yasar that they both used to say regarding a woman whose husband had died, "If she fears for her eyesight because of inflammation or some ailment that has befallen her, she may apply kohl and treat herself with medicine or kohl, even if it contains perfume."Scholars have differed regarding a widow applying kohl. They said that if the kohl is for adornment and beautifying the eye, there is no disagreement that it is forbidden. But if it is out of necessity, such as fearing the loss of her eyesight or being afflicted with inflammation or other ailments, then there is no harm in it, since one of the purposes of the Sharia is to remove hardship. The first hadith of Umm Salama indicates a general prohibition of kohl application, as the Prophet ﷺ forbade it, while the second hadith indicates the permissibility of its use in cases of necessity. Reconciling the two hadiths, along with the reports of the companions, the successors, the jurists, and the scholars of hadith, shows that necessities make permissible what is otherwise forbidden.As for what was narrated from Asma bint Umays, who said, When Jafar bin Abu Talib was struck down, the Prophet ﷺ came to us and said, "Wear mourning clothes for three days, then do as you wish," this is shadh (anomalous). Ahmad related it (27468), Ibn Hibban (3148), and Bayhaqi (7/438), all through various routes from Muhammad bin Talha bin Musarrif, from Hakam bin Utayba, from Abdullah bin Shaddad bin Had, from Asma bint Umays, and she mentioned it. Asma was the wife of Jafar bin Abu Talib, and she was the mother of Abdullah, Muhammad, Awn, and other children of Jafar. Its narrators are reliable except for Muhammad bin Talha bin Musarrif, concerning whom there is disagreement, though his hadith is generally hasan, except that he erred in this hadith because it contradicts the sahih hadiths concerning a woman's mourning for her husband. For this reason it has been judged as nakir (objectionable). Ahmad found fault with it for being shadh, as Ibn Hajar mentioned in Fath al-Bari (9/487).His saying "wear mourning clothes" means, put on the garment of mourning for three days. This was corrupted in Sahih Ibn Hibban to "submit," and an explanation was contrived for the meaning of "submit," which involves forcing an interpretation, whereas the correct reading is that it is a corruption of "wear mourning clothes."