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Authenticity Of Hadees
hadees me aata hai ke vo aurten jannat ki khushboo nahi payenge jo dusroo ko apni taraf mael karne wali or dusroo ki taraf mael hone wali hon,jinke ser unth ki kohan jaise ho aage bhi kuch cheezen aaye hai.hame ye janna hai ke ye sahih hadees hai ya nahi agar hai to thoda explain karde.rahnumaye kare.
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Authenticity Of Hadees
updated 3 years, 4 months ago
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Please share a reference.
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muhammed yusuf islahi sahab ki aadab e zindigi me para hai,riyazussaliheen,aap se haqeeqat janna chahte hai.
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Allah niyat daikhta hey. Agar buri niyat sey kuch bhi karain to woh burai main hi aye ga. Ho sakta hey ke yeh us Waqt ki prostitutes ka Tareeqa ho. Hamarry liyey to yehi darust hey key agar kissi cheeze main shak hey to na ki jaye. And Allah knows best.
The hadith you mentioned is as follows:
عن ابي هريره قال رسول الله صلى الله عليه وسلم: صِنْفَانِ مِنْ أَهْلِ النَّارِ، لَمْ أَرَهُمَا قَوْمٌ مَعَهُمْ سِيَاطٌ كَأَذْنَابِ الْبَقَرِ يَضْرِبُونَ بِهَا النَّاسَ، وَنِسَاءٌ كَاسِيَاتٌ عَارِيَاتٌ مُمِيلَاتٌ مَائِلَاتٌ، رُءُوسُهُنَّ كَأَسْنِمَةِ الْبُخْتِ الْمَائِلَةِ، لَا يَدْخُلْنَ الْجَنَّةَ وَلَا يَجِدْنَ رِيحَهَا، وَإِنَّ رِيحَهَا لَيُوجَدُ مِنْ مَسِيرَةِ كَذَا وَكَذَا
Abu Hurayrah narrates from the prophet (pbuh): There are two groups from among the dwellers of Hell whom I have not seen. Some people who have whips like tails of cows, with which they beat people; And women covering their bodies yet naked, who flirt and attract, whose heads are like the humps of camels. They will not enter paradise, nor will they enjoy its fragrance, even though its fragrance can be smelt from such and such distance” (Muslim, 3978)
First, the hadith, as you can see, has nothing to do with any kinds of innocently covering a long hair in any fashion. The hadith is clearly referring to women who have inappropriate behaviour (note the underlined section). ‘Heads like humps of camel’ is only one of their signs. The problem with these women therefore is not the style of hair, but their evil behaviour.
Second, ‘heads like humps of camel’ can have many meanings, as the scholars have explained. To interpret it to mean covering a long, ponytail like hair, is only an interpretation. The wording itself does not say that.
Third, one of the narrators of the hadith in all its chains of narrators is Suhayl ibn Abi Salih. While overall there are good comments about him by the experts of science of narrators (rijal), there are also a few negative comments about him by some great scholars that cannot be ignored. For instance Abu Hatam al-Razi would write his hadith but would not rule based on it. Abu Hatam bin Haban has mentioned him among the trusted but considered him to make mistakes. Ahmad ibn Hanbal says his hadith is not right. Ahmad ibn Shu’aib once said he was not bad, another time said his hadith was abandoned. Daruqtuni considers him weak. Yaqub ibn Sufyan considers him weak and says his hadith is abandoned
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afia aap ki baat sahi hai ke jis kaam me shak ho vo na kare,har aamal niyat pe depend karta hai ,aap ne kaha unke style pe nahi behaviour pe baat kahe gaye,ok ham maan lete hai,lakin zehen me ek sawal ata hai ke pehle to ham kisi ka style hi deekhte hai,kyun quraan me hai allah akad kar chalne walo ko pasand nahi karta halaki hamare niyat me takabbur nahi hai phir bhi ham aise chaal se bachenge,khuda hamare batin ko deekhta hai to hamara zaher bhi batin ki tarha hona chaheye aisa hame lagta hai,ise tarha agar ye tariqa ghalat aurton ka raha ho,to kya hame un ghalat aurton ka tareeqa apnana chaheye bhale hi hamari niyat achchi ho lakin tareeqa un aurton ka hai,or aisa parde ki vajeh se karti hai jaha tak ham parde ko ghamidi sahab se samjhe hai normal rahe to hijab,naqab ke koi zarurat nahi hai,phir uth ki cohan banane ka kya matlab, jab aap banao singar kare to use cover karne ke liye koi chader lele,matlab ye hua ke beauty cover kare lakin yaha maqsus style se beauty zaher ho rahe hai kya aisa nahi hai,isliye hamne uth ki kohan ki deepth samajhne ki koshish ki,simply head cover ko kyun mana nahi kiya gaya specially ise hi kyun point kiya gaya.second,ghalat niyat se to koi bhi firqa durse firqe walo ki jaan ke darpe nahi hota,vo takleef deke achcha hi samajh rahe hote hai,unhe ye nahi jaanna chaheye ke ham jis baat par amal kar bhi rahe hai vo sahi hai ya ghalat,lastly agar hadees hi incorrect ha to koi argument hi nahi.hame sirf iska sahi meaning samajhna hai baqi mera un aurton se koi bair nahi jo maqsus style banati hai ye to khuda hi behtar janta hai ke kon kis niyat ka hai or kisne deen ko samajhne ki koshish ki or amal kiya,bus ye socha ke fashion ke tareeqi badalte rahte hai or ye fashion muhazzab gharo ka tariqa nahi hota to is hadees ka kya matlab ho sakta hai?
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