‫ﺣﮏ اﻟﻌﻴﺐ ﰱ ﺣﺮﻣﺔ  ﺗﺴﻮﻳﺪ اﻟﺸﻴﺐ‬

Erasing the Discoloration

Regarding the Prohibition Of
Dying White Hair,
Black

By Mujad’did e Azam Aala Hazrat Ash Shah

Imam Ahmed Raza Khan Qaadiri Barakaati ؓ◌

Translated into English

Through the Blessings of Ghaus-ul-Waqt
Huzoor Mufti-e-Azam Hind ؓ◌

By a humble servant of Allah

Muhammad Afthab Cassim al-Qaadiri
Razvi Noori

Published FOR
Free Distribution
By : IMAM MUSTAFA RAZA RESEARCH CENTRE
OVERPORT, DURBAN, SOUTH AFRICA

1
 All Rights Reserved
No part of this publication may be produced, stored in a retrieval system or
transmitted in any form or by any means, electronic, mechanical photocopying or
otherwise without the prior permission of the Copyright Owner.

Islamic Date : Shawwal 1436

English Date : July 2015

Author: Aala Hazrat Imam Ahmed Raza Khan Qaadiri Barakaati

Translator: Muhammad Afthab Cassim al-Qaadiri Razvi Noori

The Publishers
Imam Mustafa Raza Research Centre
P.O. Box 70140, Overport, 4067 Durban, South Africa

Offices
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Tel/Fax: 031 2081045
Email: noori@noori.org
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Contact us if you wish to sponsor the printing of a book for the Esaale Sawaab of the
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2
 Translators Note

All Praise is due to Allah, Durood and Salaams upon our Beloved Nabi
. Peace and blessings upon his Noble Family and illustrious

companions and all those who shall adhere to the righteous path
until the last day.

In recent times, many people have been querying regarding the

permissibility and impermissibility of dying the hair black, and there
have been numerous views regarding this topic. We have thus
decided to translate into the English the book ‘Hak’kul Ayb Fi
Hurmati Tasweedish Shayb’. This concise but well researched book
clarifies frequently asked questions related to this topic. It is another
masterful work of the great Mujaddid Aala Hazrat Imam Ahmed Raza
Khan Qaadri Barkaati ؓ◌.

Aala Hazrat Imam Ahmed Raza ؓ◌ authored more than 1200 books
and treaties in his life, and these were written on more than 54
different branches of learning. There is no doubt that his knowledge
and wisdom surpassed the knowledge of those in his era and even
today, the learned Scholars are astounded by the in-depth research
presented by the great Imam in his works. Scholars the world over
have regarded him as one of the greatest Jurists and Theologians of
the century. In ‘Erasing the Discoloration Regarding The Prohibition
of Dying White Hair, Black’ Imam Ahmed Raza Khan ؓ◌ has
presented evidence from more than 30 authentic books, whereby he
has clearly proved that the use of black dye on the hair or anything
else which causes the hair to become black is not permitted by the
Shariat. This is thus a very important topic as many people
unknowingly dye their hair black, without even having a clue that it
is forbidden in the Shariat-e-Mustafa .

3
We initially published this book a few years ago but we have
bettered the setting etc and are representing it to you for your
perusal.

I must firstly thank Murshid e Kaamil Huzoor Taajush Shariah

Rahbar e Tariqat Allama Mufti Mohammed Akhtar Raza Khan Qaadiri
Azhari Qibla for his kind and blessed Duas, which I regard as the
means of our success. We would also like to thank all those who have
assisted in any way possible in making the publishing of this book a
success. Allah reward all of them through the Wasila of Rasool e
Akram .

Sag e Mufti e Azam

Muhammad Afthab Cassim Razvi Noori

4
 Dua By
Huzoor Taajush Shariah

5
 DEDICATION
I would like to dedicate this humble attempt to

MURSHID E BARHAQ, TAAJUSH SHARIAH

RAHBAR E TARIQAT, QAAZI UL QUZ’ZAT
JA NASHEEN HUZOOR MUFTI E AZAM HIND
HAZRAT ALLAMA MUFTI MOHAMMED AKHTAR
RAZA KHAN QAADIRI AZHARI QIBLA

&

MUHAD’DITH E KABEER, MUMTAZ UL FUQAHA

JA NASHEEN HUZOOR SADRUSH SHARIAH
HAZRAT ALLAMA ZIA UL MUSTAFA
QAADIRI AMJADI QIBLA

Muhammad Afthab Cassim Qaadiri Razvi

Noori

6
The Query

What is the ruling of the Ulama e Deen in regards to whether the use
of ‘Neel’ (indigo) (Wasma) dye which causes the hair to become
black, is permissible or not; and if Henna (Mehndi) is mixed with this
‘Neel’, will its use be allowed or not? ‫( ﺑ ﻨﻮﺍ ﺗﻮﺟﺮوﺍ‬Clarify and attain the
reward) [Muhammad Shafi’ Ali Khan Saaheb 23rd Rabi ul Awwal
Shareef 1307 Hijri

The Verdict

To mix wasma Neel together and use is permissible without any

disapproval.

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34 5 2 &# '( ( ) *# # $ *# +, . /$0" 1 * ( '
-
;6 4 5 3 <=2 +9 :8 6 ' 7 3 (

It is mentioned briefly in Durr-e-Mukhtar that for men to dye their

hair and beard (i.e. to colour it), even though according to the
proper view, except for Jihad is Mustahab, but to use black is
Makruh, and it is also mentioned that it is not Makruh. It is in
Majma’ul Fatawa and Fatawa Shaami that it has been mentioned in
the Hadith e Paak that Hazrat Abu Bakr Siddique ؓ◌ used Mehndi and
Wasma as dye (i.e. he coloured his hair with this) ‫وﺍﷲ ﺳﺒﺤﺎﻧ و ﻌﺎ ٰ ﺍﻋﻠﻢ‬

Mohammed Ya’qub Ali Khan

>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>
Footnote: Based on the above query and verdict, Aala Hazrat ؓ◌ wrote his
verdict which follows.

7
The Verdict
According to the authentic doctrine [Sahih Mazhab], the use of black
dye except in Jihad is absolutely Haraam (forbidden), and its
prohibition is clear from authentic and reliable Hadith.

So I pronounce, and the (true) guidance is from Allah:

First 1

Ahmed, Muslim, Abu Dawud, Nasa’i and Ibn Majah have reported
from Hazrat Jaabir bin Abdullah ‫ ر ﺍﷲ ﻌﺎ ﻋﻨ ﻤﺎ‬that Sayyiduna Rasoolullah
 noticed the complete whiteness of the beard of Hazrat Abu Bakr
Siddique’s ؓ◌ father, Hazrat Abu Quhaafa ؓ◌ and said

‫ﻨﺒﻮﺍ ﺍﻟﺴﻮﺍد‬#‫*وﺍﻫﺬﺍ 'ﺸﻴﺊ وﺍﺟ‬+‫ﻏ‬

‘Transform this whiteness with something and

abstain from the use of black (colour)’
[Muslim Vol.2 Pg.199]

________________________________________________________________________

Footnote ‘Neel’ here refers to a colour attained from the Indigofera plant.

8
Hadith 2

Imam Ahmed reports in his Musnad on the authority of Hazrat Anas

ؓ◌ that The Beloved Rasool  said

‫ﺑﻮﺍ ﺍﻟﺴﻮﺍد‬- ‫* وﺍﻟﺸﻴﺐ وﻻ‬+‫ﻏ‬

‘Transform the whiteness (of the hair), and do not go near the
colour black’ [Musnad Imam Ahmed bin Hambal, Vol 3, Pg 247]

Hadith 3

Imam Ahmed, Abu Dawud, Nasa’i, Ibn Hib’ban and Haakim, with the
advantage of it being resolved as Sahih and Zia in Mukhtar and
Baihaqi, in Sunan have reported from Hazrat Abdullah Ibn Ab’bas ‫ر‬
‫ﺍﷲ ﻌﺎ ﻋﻨ ﻤﺎ‬that Sayyiduna Rasoolullah  said

‫ﺤﺔ ﺍﻟﺠﻨﺔ‬Ò‫ﻳﻜﻮن ﻗﻮم ? >= ﺍﻟﺰﻣﺎن ﻳﺨﻀﺒﻮن ﺑﻬﺬﺍ ﺍﻟﺴﻮﺍد ﻛﺤﻮﺍﺻﻞ ﺍﻟﺤﻤﺎم ﻻ ﻳﺠﺪون رﺍ‬

There shall be some people in the last era that will use black dye, like
(i.e. that which resembles) the torso of pigeons. They shall not even
attain the fragrance of Paradise. [Musnad Imam Ahmed bin Hambal,
Vol 1, Pg 273]

The upper body of a wild pigeon is usually a blackish blue colour.

Nabi  likened their hair and beards to this (colour of a pigeons’
upper body)

9
Hadith 4

Ibn Sa’ad Aamir ؓ◌ reports ‘Mursalan’ (i.e. directly narrating from

the Prophet  by leaving out the second top link in the chain of
narrators) that the Beloved Rasool  said:

‫ﺍن ﺍﷲ ﻌﺎ ٰ ﻻﻳﻨﻈﺮ ﺍ ﻣﻦ ﻳﺨﻀﺐ ﺑﺎﻟﺴﻮﺍد ﻳﻮم ﺍﻟﻘﻴﻤﺔ‬

‘(Verily) On the Day of Qiyaamat, Allah ta’aala will not look towards
that person who uses black dye.’ [Kanzul Um’mal, Vol 6, Pg 671]

Hadith 5

Ibn Adi reports in Kaamil and Dailmi in Musnad ul Firdaus from Abu
Hurairah ؓ◌ that Sayyiduna Rasoolullah  said

‫ﺍن ﺍﷲ ﻌﺎ ٰ ﻳﺒﻐﺾ ﺍﻟﺸﻴﺦ ﺍﻟﻐﺮﺑﻴﺐ‬

‘Undoubtedly, Allah ta’aala dislikes an old crow (i.e. show-off)’

[Al Firdaus Vol.1 Pg.153]

It is in the annotations of Allama Hafni that:

‫ﺴﻮد ﺷ ﺒ‬K ‫ﺍﻟﻐﺮﺑﻴﺐ ﺍی ﺍﻟﺬی‬

‘Al Gharbib refers to that which changes the (appearance) of old

age.’ [Ta’liqaat Allama Hafni Vol 1, Pg 379]

10
It is mentioned in Azeezi:

‫ﺴﻮد ﺷ ﺒ ﺑﺎﻟﺨﻀﺎﺏ‬K ‫ﺸﻴﺐ ﺍو ﺍﻟﺬی‬K‫ﺍﻟﻐﺮﺑﻴﺐ ﺍﻟﺬی ﻻ‬

‘Al Gharbib refers to (one) who does not show his old-age, or it is
(one) who hides the (signs) of his old age, in other words, dyes his
white hair with black dye.’ [As Siraajum Muneer Vol.1 Pg.379]

Hadith 6

Tabrani reports in Mu’jam Al Kabeer and Haakim in Mustadrak from

Abdullah ibn Umar Faruq ‫ ر ﺍﷲ ﻌﺎ ﻋﻨ ﻤﺎ‬that Rasoolullah  said:

N‫ﺎ‬O‫ة ﺧﻀﺎﺏ ﺍﻟﻤﻮﻣﻦ وﺍﻟﺤﻤﺮة ﺧﻀﺎﺏ ﺍﻟﻤﺴﻠﻢ وﺍﻟﺴﻮﺍد ﺧﻀﺎﺏ ﺍﻟ‬R‫ﺍﻟﺼ‬

‘Yellow (Saffron coloured) dye is that of the True Believers, and red
dye is that of the Muslims and black dye is that of the unbelievers.’
[Al Mustadrak lil Haakim Vol 3, Pg 526]

Hadith 7

Aqeeli, Ibn Hib’ban and Ibn Asaakir report on the authority of Hazrat
Anas ؓ◌ that Sayyiduna Rasoolullah  said:

‫ﺍﻟﺸﻴﺐ ﻧﻮر ﻣﻦ ﺧﻠﻊ ﺍﻟﺸﻴﺐ ﻓﻘﺪ ﺧﻠﻊ ﻧﻮر ﻻﺳﻼم‬

‘Whiteness (Grey hair / old-age) is Light. Whosoever has hidden it,

has declined the light of Islam.’

11
Allama Muhammad Hafni states as follows whilst explaining this

‫ﺎد‬W‫* ﺟ‬+‫*ہ ﺑﺎن ﺧﻀﺒ ﺑﺎﻟﺴﻮﺍد ? ﻏ‬Y‫ﺧﻠﻊ ﺍﻟﺸﻴﺐ ﺍی ﺍزﺍﻟ وﺳ‬

‘The interpretation of ‫ ﺧﻠﻊ ﺍﻟﺸﻴﺐ‬is that he has ended (ruined) his old-
age, and he has hidden it by using black dye, other than in Jihad.’
[Ta’liqaat Al Hafni Vol 2, Pg 352]

Allama Manawi, then Allama Azizi, presenting the result of this

Hadith (say)

‫ﺎد [ﺍم‬W‫* ﺍﻟﺠ‬+‫ﻓﻨﺘﻔ ﻣ\وہ وﺻﺒﻐ ﺑﺎﻟﺴﻮﺍد ﻟﻐ‬

‘(In other words) to remove white (grey) hair is Makruh and the use
of Black dye except in Jihad, is Haraam.’ [As Siraajum Muneer Vol.2
Pg.352]

Hadith 8

Haakim in Kitaab ul Kuna Wal Alqab on the merit of it being a

‘Hassan’ (Sound) narration, reports on the authority of Umm e
Sulaym ‫ ر ﺍﷲ ﻌﺎ ﻋﻨ ﺎ‬that Sayyiduna Rasoolullah  said:

‫* ﻫﺎ‬+‫ﻐ‬K ‫ﻣﻦ ﺷﺎﺏ ﺷ ﺒﺔ ? ﺍﻻﺳﻼم `ﺎﻧﺖ ﻟ ﻧﻮرﺍ ﻣﺎﻟﻢ‬

‘Whoever attains whiteness (old age) in Islam, it is light (Noor) for

him, for as long as he does not transform it.’
[Kanzul Um’mal Vol 2, Pg 681]

12
Hadith 9

Dailmi and Ibn Naj’jar report from Hazrat Anas bin Maalik ؓ◌ that
Sayyiduna Rasoolullah  said

‫ﻋﻮن‬N ‫ﻜﺘﻢ ﺍﺑﺮﺍﻫﻴﻢ و ﺍول ﻣﻦ ﺍﺧﺘﻀﺐ ﺑﺎﻟﺴﻮﺍد‬b‫ﺍول ﻣﻦ ﺧﻀﺐ ﺑﺎﻟﺤﻨﺎء وﺍ‬

‘The very first person to use Henna and Katam as a dye was Hazrat
Sayyiduna Ibrahim ‫ﺍﻟﺼﻠﻮة وﺍﻟﺘﺴﻠﻴﻢ‬
ٰ ‫ ﻋﻠﻴ‬and the first person to use black dye
was Firawn (Pharaoh).’ [Al Firdaus Vol.1 Pg.29/30]

Allama Manawi writes (as follows) in the footnotes of this Hadith:

‫ﻣﺎ ﺍﻻﻟﻠﺠﻬﺎد‬d‫ ﻣ‬e‫ `ﺎن ﺍﻻول ﻣﻨﺪوﺑﺎ وﺍﻟﺜﺎ‬g‫ﻓﻠﺬٰ ﻟ‬

‘(In other words) It is for this reason that the first (type of) dye is
desirable (lawful), and the second (type) is Haraam, with the
exception of in Jihad.’ [At Tayseer Vol 1, Pg 396]

Hadith 10

Tabrani has reported in Mu’jam Al Kabeer and Ibn Abi Aasim in

Kitaab us Sunnah from Hazrat Abu Dawud ؓ◌ that Sayyiduna
Rasoolullah  said

‫ ﻳﻮم ﺍﻟﻘﻴﻤﺔ‬W‫ﻣﻦ ﺧﻀﺐ ﺑﺎﻟﺴﻮﺍد ﺳﻮد ﺍﷲ وﺟ‬

‘On the Day of Qiyaamat Allah will blacken the face of the person
who uses black dye.’ [Majma’uz Zawa’id Vol.5 Pg.163; Kanzul Um’mal
Vol.6 Pg.671]

13
Hadith 11

It is also in Mu’jam Al Kabeer of Tabrani on the merit of ‘Hassan’

from Abdullah ibn Abbas ‫ر ﺍﷲ ﻌﺎ ﻋﻨ ﻤﺎ‬that Sayyiduna Rasoolullah 
said:

‫ﻣﻦ ﻣﺜﻞ ﺑﺎﻟﺸﻌﺮ ﻓﻠﻴﺲ ﻟ ﻋﻨﺪﺍﷲ ﺧﻼق‬

‘He who ruins the appearance of the hair shall have no share by
Allah.’
(Al Mu’jam Al Kabeer Li Tabrani Vol 11, Pg 41]

The Ulama have mentioned that ruining the appearance refers to

shaving off the beard or dying the hair black. It has been mentioned
in ‘Tayseer’

‫*ہ ﺑﺎﻟﺴﻮﺍد‬+‫*ہ ﻣﺜﻠﺔ ﺑﺎﻟﻀﻢ ﺑﺎن ﻧﺘﻔ ﺍو ﺣﻠﻘ ﻣﻦ ﺍﻟﺨﺪود ﺍوﻏ‬+‫ﺍی ﺻ‬

‘(In other words); to make Muthla of the hair. Muthla is read with a
pesh (Damma) on the (alphabet) Meem (Here, the meaning of which
is to ruin and change the appearance and the colour of the hair). To
ruin the appearance of the hair is to pluck out (remove) the white
hair or to shave them off from the cheeks, and to abstain from
leaving it white by dying it black.’ [At Tayseer Sharah Al Jaami’ us
Sagheer Vol.2 Pg.444]

14
Hadith 12, 13, 14, 15

Abu Ya’la narrates in Musnad and Tabrani in Mu’jam Al Kabeer from

Waathila bin Asqa’, and Baihaqi reports in Sha’bul Imaan from Anas
bin Maalik and Abdullah ibn Ab’bas and Ibn Adi narrate in Kaamil
from Abdullah ibn Mas’ud ‫ ر ﺍﷲ ﻌﺎ ﻋﻨ ﻢ‬that Sayyiduna Rasoolullah 
said

‫ﻜﻢ ﻣﻦ ﺸﺒ 'ﺸﺒﺎﺑﻜﻢ‬b ‫ﻛﻬﻮ‬k

‘The worst amongst your middle-aged persons, (is the one) who
makes his appearance like that of the youth.’ [Al Mu’jam Al Kabeer
Vol.22 Pg.84; Musnad Abu Ya’la Vol.6 Pg.475; Sha’bul Imaan Vol.6
Pg.168; Al Kaamil Li Ibn Adi Vol.2 Pg.721]

Imam Abu Taalib Makki states in Quw’watul Quloob and Imam

Hujjatul Islam (Ghazzali) states In Ihya ul Uloom

‫ ﺍﷲ ﻌﺎ ٰ ﻋﻠﻴ وﺳﻠﻢ‬l‫ﺍﻟﺨﻀﺎﺏ ﺑﺎﻟﺴﻮﺍد ﻣﻨﻬﻲ ﻋﻨ ﻟﻘﻮﻟ ﺻ‬

‫ﺷﻴﻮ ﺧﻜﻢ ﻣﻦ ﺸﺒ 'ﺸﺒﺎﺑﻜﻢ‬k‫* ﺷﺒﺎﺑﻜﻢ ﻣﻦ ﺸﺒ 'ﺸﻴﻮﺧﻜﻢ و‬+‫ﺧ‬

‘It is disallowed to dye the hair black, because Nabi  said, The best
youth amongst you are those who resemble the appearance of the
old (elderly), and the worst old ones amongst you, are those who
make themselves resemble the youth.’ [Ihya ul Uloom Vol.1 Pg.103]

15
Hadith 16

Ibn Sa’ad reports in Tabaqaat from Abdullah ibn Umar ‫ﻋﻨ ﻤﺎ‬ ‫ر ﺍﷲ ﻌﺎ‬

‫ ﺍﷲ ﻌﺎ ٰ ﻋﻠﻴ وﺳﻠﻢ ﻋﻦ ﺍﻟﺨﻀﺎﺏ ﺑﺎﻟﺴﻮﺍد‬l‫ﻧﻬﻲ رﺳﻮل ﺍﷲ ﺻ‬

‘Rasool  forbade the use of black dye.’ [At Tabaqaatul Kubra]

It is sad that a person is willing to bear such intense calamities just

for satisfying some personal fancy.

It is in Muheet

‫ﺦ ﺍﻧ ﻣ\وہ‬Ò‫ﺍﻟﺨﻀﺎﺏ ﺑﺎﻟﺴﻮﺍد ﻗﺎل ﻋﺎﻣﺔ ﺍﻟﻤﺸﺎ‬

‘The general Masha’ikh (Scholars) have stated that the use of black
dye is Makruh.’ [Raddul Muhtar Vol 5, Pg 482]

It is in Zakhira:

‫ﺦ‬Ò‫ﻋﻠﻴ ﻋﺎﻣﺔ ﺍﻟﻤﺸﺎ‬

‘The ordinary (general) Masha’ikh are of this view.’

[Raddul Muhtar Vol.5 Pg.271]

16
It is mentioned in Durr e Mukhtar

‫ﻳ\ہ ﺑﺎﻟﺴﻮﺍد وﻗﻴﻞ ﻻ‬

‘The use of black dye is Makruh, but it has also been mentioned as
not being Makruh.’ [Durr e Mukhtar Vol.2 Pg.253]

The conclusion of all three statements is that according to the

general Masha’ikh and the majority of the learned A’ima (Religious
Doctors), the use of black dye is disallowed. When the Ulama
mention something to be Makruh, then it is regarded as being a
Makruh which is Tahreemi, and the one who commits such an act is
regarded as sinful and deserving of chastisement. ٰ ‫وﺍﻟﻌﻴﺎذﺑﺎﷲ ﻌﺎ‬

Allama Sayyid Hamawi and then Allama Sayyid Tahtawi, then Allama
Sayyid Shaami say:

‫م ? ﺣﻘﻬﻢ ﻟﻼرﻫﺎﺏ‬d‫*ﺍﻟﻐﺰﺍة وﻻﻳ‬+‫ﻫﺬﺍ ? ﺣﻖ ﻏ‬

(In other words) Black dye is only Haraam for one who is a non-
Ghazi (i.e. one who is not a Muslim Soldier). It is not Haraam for
Muslim soldiers (fighting Holy War). [Raddul Muhtar Vol.5 Pg.482]

Shaykh Muhaqqiq Maulana Abdul Haq Muhadith Delhvi ‫رﺣﻤﺔ ﺍﷲ ﻋﻠﻴ‬

states in Sharah Mishkaat

'
% &( ) * + , !" # $

17
‘The whiteness of the hair is the Noor of Allah, and to transform the
Noor of Allah with blackness is Makruh according to the Shariah,
and there is severe warning to those who use black dye
(summarised).’
[Ash’atul Lam’aat Vol.3 Pg.570]

It is mentioned in the same (i.e. Ash’atul Lam’aat):

' '
- ./ 0 12 34 56 78 9: ;

‘The use of black dye is Haraam; and the Sahaba-e-Kiraam and others
except them used to apply reddish dye and sometimes they used
yellow as well.’ Summarised... [Ash’atul Lam’aat Vol.3, Pg.569]

In brief, this statement is regarded as being endorsed and prevailing,

based on the saying of Sayyiduna , and there is no doubt in the
fact that the use of black dye has been absolutely disallowed in the
light of the Hadith and the narrations, so anything which causes the
hair to become black, be it purely indigo, or grime (stain) of Mehndi
or any oil, in other words, no matter what it may be, the use of all
these is impermissible and Haraam and falls under the category of
those admonitions. If the books of Fiqh (Jurisprudence) only
disallowed the use of indigo purely and all other black dyes would
have been permitted, then definitely the mixture of Mehndi would
be (regarded) as useful.

Now that the use of black has been absolutely regarded as being
Haraam, then of what use would it be if there not is enough Mehndi
(in a mixture) which exceeds (is more prevalent) that of the indigo,
thus causing it blackness to fade away, because the reason for it
being forbidden, in other words the darkness (black) of the hair will

18
still remain; and as for that which has been mentioned in the Hadith,
that Hazrat Abu Bakr Siddique ؓ◌ used to make use of Mehndi and
Katam dye, is definitely not a beneficial argument, because
according to the clarification by the Ulama, that dye never used to
give off a black colour, but it used to bring out a reddish colour,
which had a reflection of black.

The principle of Red is that when it is very dark, it gives a brilliance

of darkness. This type of dye is undoubtedly permissible, but also
laudable, and it is that which has been praised in Sahih (Authentic)
Hadith by Nabi Kareem  and this has been reported by Imam
Ahmed and the four other Muhad’ditheen and Ibn Hib’ban from
Hazrat Abu Zirr p‫ر ﺍﷲ ﻌﺎ ﻋﻨ‬. [Sunan Abu Dawud Vol.2 Pg .222; Tirmizi
Vol.1 Pg.208; Sunan Nasa’i Vol.2 Pg.277; Musnad Imam Ahmed bin
Hambal Vol.5 Pg.147/150/154; Mawaariduz Zamaan Pg.355]

Shaykh Muhaqqiq ‫ ﻧﻮرﺍﷲ ﻣﺮﻗﺪہ‬states in Sharah Mishkaat

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‘It has reached us through authentic means that Hazrat Abu Bakr
Siddique ؓ◌ used Mehndi and Katam (woad). Katam is the name of a
shrub and its colour is not black, but is reddish going towards a
black.’ [Ash’atul Lam’aat Vol.3 Pg.570]

It has been mentioned similarly by Allama Qaari in Jama’ul Wasa’il

Sharah Shamaa’il Shareef Tirmizi and Imam Ahmed Qastalani has
mentioned in Irshaad us Saari Sharah Sahih Bukhari Shareef, and
according to the stronger view and commentary of the majority,
‘Katam’ is not the same as ‘Neel’ (Indigo), but it is another kind of

19
leaf (shrub). It is reddish in colour and its appearance is similar to
leaf of the olive, which people mix with Henna and Indigo to make a
dye.

Allama Manawi says in Tayseer Sharah Jaami’us Sagheer

‫ﺸﺒ ورق ﺍﻟﺰﻳﺘﻮن ﻳﺨﻠﻂ ﺑﺎﻟﻮﺳﻤﺔ وﻳﺨﺘﻀﺐ ﺑ‬K ‫ﺎف وﺍﻟﻤﺜﻨﺎة ﺍﻟﻔﻮﻗﻴﺔ ﻧﺒﺖ‬O‫ﻜﺘﻢ 'ﻔﺘﺢ ﺍﻟ‬b‫ﺍ‬

‘Katam is a word written with the small ‘Kaaf’ and with a zabar
(Fatah) on the ‘Taa’. It is a type of grass (shrub) which resembles the
leaves of the olive, which is mixed with woad and used as a hair dye.’
[Tayseer Sharah Jaami’us Sagheer Vol.1 Pg.309]

It is mentioned in the same

‫ ﻧﺒﺖ ﻓﻴ ﺣﻤﺮة ﻳﺨﻠﻂ ﺑﺎﻟﺤﻨﺎء ﺍوﺍﻟﻮﺳﻤﺔ ﻓﻴﺨﺘﻀﺐ ﺑ‬t+‫ﻜﺘﻢ 'ﻔﺘﺤﺘ‬b‫ﺍ‬

‘The first two alphabets of (the word) Katam have Zabar (Fatah) on
them. It is a type of grass, the colour of which is red. It is mixed with
mehndi and woad and used as a (hair) dye’ [Tayseer Sharah Jaami’us
Sagheer Vol 1, Pg 392]

________________________________________________________________________

Footnote: Woad (or Glastum) is a flowering plant and is also the name given to
a bluish dye.

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Just now the statement from Sharah Mishkaat has passed, (in which
it is said)

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‘Its colour is not black’

[Ash’atul Lam’aat Sharah Mishkaat Vol.3 Pg.570]

I pronounce: Actually, this humble servant ‫ﺍﷲ ﻌﺎ ٰ ﻟ‬R‫ ﻏ‬can himself

prove from many Hadith that the colour from the dye of Henna and
Katam used to be red (i.e. reddish).

It is in Sahih Bukhari and Musnad Imam Ahmed and in Sunan Ibn

Majah from Uthman bin Abdullah bin Muwahab that:

‫ ﺍم ﺳﻠﻤﺔ ر ﺍﷲ ﻌﺎ ٰ ﻋﻨﻬﺎ ﻓﺎ=ﺟﺖ ﺷﻌﺮﺍ ﻣﻦ‬l‫ﻗﺎل دﺧﻠﺖ ﻋ‬

‫ ﺍﷲ ﻌﺎ ٰ ﻋﻠﻴ وﺳﻠﻢ‬l‫ﻜﺘﻢ ﺷﻌﺮ رﺳﻮل ﺍﷲ ﺻ‬b‫*ﺍن( ﺑﺎﻟﺤﻨﺎء وﺍ‬+‫ﻣﺨﻀﻮﺑﺎ )زﺍد ﺍﻻﺧ‬

(In other words) ‘I presented myself before Hazrat Ummul

Momineen Umm e Salama ‫ ر ﺍﷲ ﻌﺎ ﻋﻨ ﺎ‬so she brought out some of the
Sacred Hair of Rasoolullah  for us to see (which she had amongst
the Holy Relics. When she dipped it in water and gave it to any
person who was ill, he was immediately cured). It was dyed with
Mehndi and Katam.’ [Sahih Bukhari Vol.2 Pg.857]

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It is reported from the very same Uthman bin Abdullah regarding
the very same Sacred Hair in Sahih Bukhari Shareef (as follows)

‫ ﺍﷲ ﻌﺎ ٰ ﻋﻠﻴ وﺳﻠﻢ ﺍﺣﻤﺮ‬l‫ ﺻ‬w‫ﺍن ﺍم ﺳﻠﻤﺔ ﺍرﺗ ﺷﻌﺮ ﺍﻟﻨ‬

(In other words) ‘Umm e Salama ‫ ر ﺍﷲ ﻌﺎ ﻋﻨ ﺎ‬showed them the reddish

coloured sacred hair of Nabi .’ [Sahih Bukhari Vol.2 Pg.857]

It has been proven the Henna and Katam gave a reddish colour, and
in the same Hadith, there is a different narration of Imam Ahmed ‫رﺣﻤ‬
ٰ ‫ ﺍﷲ ﻌﺎ‬in this manner

‫ﻜﺘﻢ‬b‫ﺷﻌﺮﺍ ﺍﺣﻤﺮ ﻣﺨﻀﻮﺑﺎ ﺑﺎﻟﺤﻨﺎء وﺍ‬

(In other words) ‘Umm e Salama ‫ ر ﺍﷲ ﻌﺎ ﻋﻨ ﺎ‬showed (them) a reddish

Sacred Hair which had the dye of henna and Katam on it.’ [Musnad
Imam Ahmed bin Hambal Vol.6 Pg.296]

So it has become evident that even though ‘Katam’ may be the name
of something, but from narration mentioned regarding Hazrat Abu
Bakr Siddique ؓ◌, to even consider that he used black dye and to
think that ‘Neel’ and ‘Katam mixed to that thing is absolutely
permissible, is merely erroneous.

It is sad that some persons in this era of ours have seen the
narrations regarding the dye of henna and woad, and yet they have
not really understood it. So woad (wasma) is not really indigo (Neel),
but it is another plant (leaf) that when it is mixed with henna, it
strengthens its redness, otherwise just the mere redness of henna is
not so deep (in colour).

22
It is mentioned (as follows) in Qamus and Taaj Al Arus:

‫ﺍﻟﻮﺳﻤﺔ ورق ﺍﻟﻨﻴﻞ ﺍوﻧﺒﺎﺕ >=ﻳﺨﻀﺐ ﺑﻮرﻗ‬

‘Wasma (woad) is a shrub like leafy plant. Its leaves are used as a
dying (substance).’ [Taaj Al Arus Vol.9 Pg.93]

Maghrib has resolved to this meaning and it mentions that to regard

‘Wasma’ to be the same as ‘Neel’ is a weak view

‫ﺣﻴﺚ ﻗﺎل ﺍﻟﻮﺳﻤﺔ ﺷﺠﺮة ورﻗﻬﺎ ﺧﻀﺎﺏ وﻗﻴﻞ‬

z‫ﻳﺠﻔﻒ وﻳﻄﺤﻦ ﺛﻢ ﻳﺨﻠﻂ ﺑﺎﻟﺤﻨﺎء ﻓﻴﻘﻨﺄ ﻟﻮﻧ وﺍﻻ`ﺎن ﺍﺧ‬

‘To say that ‘Wasma’ is ‘Neel’ is a weak statement (view). The

authentic statement is that in the Arabic language, ‘Wasma’ is the
name of a tree (plant), the leaves of which are dried and then mixed
into mehndi, which causes its redness to become very bright
otherwise it will be a pale yellowish (in colour).’ [Al Maghrib]

Praise be to Allah, there is actually no sign in any narration for those

who (argue) the view regarding ‘Neel’ (Indigo). And if according to
Qamus, both the meanings are held equal, then too the arguments of
those arguing the ‘Neel’ view will be baseless as it is entirely
speculative, that it refers to the leaf that strengthens the colour of
the henna and supposedly if we even acknowledge this,
hypothetically, that ‘Wasma’ actually refers to ‘Neel’, then Allah
Forbid, those narrations do not mention that we should first dye the
hair with mehndi which itself will cause the hair to become clear,
(and then) layer ‘Wasma’ on to it, that the darkness is clearly visible,
and neither does it say that a few leaves of ‘mehndi’ (henna) should

23
be added (for names sake) to the ‘Neel’ so that the excuse of a
mixture can be used and so that this unlawful conduct can be
exhibited with pleasure; but the actual objective is that such an
amount of Henna should be added to the ‘Wasma’ that it should
overcome it and not allow blackness to appear in the colour, but it
actually means that the actual dying should be that of henna and a
few leaves of ‘Neel’ should be added to it, giving one fold its strength
to its redness. Its precedent is precisely this that the Ulama have
mentioned the mixing of salt in alcohol to be the basis for its
imbalance and legalization, because now that it has become vinegar,
its actuality (actual composition) has changed and it has become
lawful. Now it is not regarded as alcohol any longer. (Now) after
looking at these narrations if someone first eats some salt and then
drinks alcohol over it, or if he puts a small piece of salt into a pot of
alcohol and then consumes it, saying that we drink it by mixing salt
with it! The objective was this, that its intoxication should be
eradicated, making it sour and turning it into vinegar. Of what use
can such excuses be in the pure Shariah?

It can be concluded that (in the case of the dye) all depends on the
colour. Let’s assume that if mehndi by its self causes black colour,
then that too would have been regarded as Haraam and if pure ‘Neel’
gave a yellowish or reddish colour, then that too would have been
regarded as being permissible. Similarly, if the mixture of ‘Neel’ and
the grime of mehndi and anything else no matter what, gives black
colour, they are all regarded as Haraam. ‫وﺍﷲ ﻌﺎ ٰ ﺍﻋﻠﻢ وﻋﻠﻤ ﺟﻞ ﻣﺠﺪہ ﺍﺣﻜﻢ‬

24
 Something about Aala Hazrat ؓ◌

The personality of Aala Hazrat Imam Ahmed Raza Khan radi Allahu
anhu shines on this earth just as the sun shines with all its splendour
over the horizon. When one closely examines the sun, it seems as if
it only possesses a single colour, but if we examine it in a very
closely, we realise that it gives out rays of light which show the
colours of a rainbow or spectrum. The personality of Imam Ahmed
Khan radi Allahu can be understood in a very similar manner. Imam
Ahmed Raza Khan radi Allahu anhu was in reality, very much like
the sun. He was a single person spreading his rays of knowledge and
spiritualism throughout the earth.

In this present time, Imam Ahmed Raza Khan radi Allahu anhu is not
only the name of one individual, but is the name which
demonstrates the ‘Movement of the Love of the Holy Prophet Sall
Allahu alaihi wa Sallam’. In this present time, Imam Ahmed Raza
Khan radi Allahu anhu is one of major ‘Spiritual and Academic
Power Houses’ of the Muslim World. His personality is one of the
Central points of attaining spiritual and academic knowledge.

Imam Ahmed Raza Khan radi Allahu anhu was not just a Hafiz-ul-
Qur’an, a Qari, an Aalim, a Mufti, a Mufassir and a Sheikh-ul-Hadith,
but he was undoubtedly the “Imam Abu Hanifa” of his Era. Many
years have passed since the departure of Imam Ahmed Raza radi
Allahu anhu from this physical world, but his blessed name and
works still remain famous and a source of inspiration in the world
today. Many have gone to great lengths to try and degrade the rank
of Imam Ahmed Khan radi Allahu anhu but they could not achieve
any success in this. They have been destroyed and their missions
destroyed with them.

25
The mission of Imam Ahmed Raza Khan radi Allahu anhu, which was
to instil in the hearts of the Believers the True and Sincere Love for
Allah and His Beloved Rasool Sall Allahu alaihi wa Sallam is now
becoming even brighter and more successful.

The reason for this success is that the blessed hands which are
guiding the mission of Aala Hazrat Imam Ahmed Raza Khan radi
Allahu anhu are none other than the Sacred Hands of the Beloved
Rasool Sall Allahu alaihi wa Sallam and the blessed hands of Sarkaar
e Baghdad Sayyiduna Ghauth Al Azam Shaykh Abdul Qaadir Jilani
Baghdadi radi Allahu anhu.

Sag e Mufti e Azam

Muhammad Afthab Cassim Qaadiri Razvi Noori

26