رَبَّنَا وَآتِنَا مَا وَعَدتَّنَا عَلَى رُسُلِكَ وَلاَ تُخْزِنَا يَوْمَ الْقِيَامَةِ إِنَّكَ لاَ تُخْلِفُ الْمِيعَادَ

Prophet's Guidance on treating skin rashes and scabies caused by mites

فَصْلٌ فِي هَدْيِهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فِي عِلَاجِ حِكَّةِ الْجِسْمِ وَمَا يُوَلِّدُ الْقَمْلَ

Prophet’s (صلى الله عليه وسلم) Guidance on Treating Body Itching and Lice Prevention

فى الصحيحين من حديث قَتادةَ، عن أنس بن مالك قال: رخَّص رسولُ اللهِ صلى الله عليه وسلم لعبد الرَّحمن بن عَوْفٍ، والزُّبَيْر بن العوَّام رضى الله تعالى عنهما فى لُبْسِ الحريرِ لِحكَّةٍ كانت بهما

Ibn al-Qayyim wrote : In Sahih al-Bukhari and Sahih Muslim, it is narrated from Qatadah, from Anas ibn Malik Radi Allaho Anh, who said: "The Messenger of Allah, Prophet Muhammad صلى الله عليه وسلم allowed Abdur-Rahman ibn Awf and Az-Zubair ibn Al-Awwam Radi Allaho Anhum to wear silk because of itching they suffered from."

وَفِي رِوَايَةٍ: أَنَّ عَبْدَ الرَّحْمَنِ بْنَ عَوْفٍ، وَالزُّبَيْرَ بْنَ الْعَوَّامِ رَضِيَ اللَّهُ تَعَالَى عَنْهُمَا، شَكَوَا الْقَمْلَ إِلَى النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فِي غَزَاةٍ لَهُمَا، فَرَخَّصَ لَهُمَا فِي قُمُصِ الْحَرِيرِ، وَرَأَيْتُهُ عَلَيْهِمَا

In another narration: "'Abdur-Rahman ibn Awf and Az-Zubair ibn Al-Awwam Radi Allaho Anhum complained of lice to Prophet Muhammad صلى الله عليه وسلم during a military expedition, so he allowed them to wear silk shirts. I saw them wearing those shirts."

This Hadith pertains to two aspects:

Legal (Fiqh) Ruling: The established Sunnah of Prophet Muhammad صلى الله عليه وسلم is that silk is permitted for women without restriction but prohibited for men, except in cases of necessity or overriding benefit. Necessity includes : severe cold when no other clothing is available, lack of alternative coverings, medical conditions such as scabies, disease, itching, or excessive lice, as indicated by this authentic Hadith narrated by Anas Radi Allaho Anh.

Medical Aspect: Wearing silk was prescribed as a remedy for skin-related discomforts, including itching or infestations like lice, due to its smooth texture and soothing properties. This highlights the flexibility of Islamic rulings in accommodating medical needs.

The permission to wear silk in cases of necessity is considered the more authentic opinion among the two views of Imam Ahmad and the stronger opinion of Imam al-Shafi’i. This is because the principle is that no restriction should be made without evidence, and any concession granted to some individuals for a specific reason extends to everyone who shares the same reason. This is based on the legal principle that rulings are general when their reasons are general.

Those who oppose this generalization argue that the Ahadith prohibiting silk are general, while the Ahadith permitting its use might be specific to Abdur-Rahman ibn Awf and Az-Zubair ibn Al-Awwam Radi Allaho Anhum. They contend that if the matter is ambiguous, it is safer to adhere to the general prohibition. This is supported by some narrators of the Hadith, who stated: "I do not know whether this concession extended beyond them (Abdur-Rahman and Az-Zubair) or not."

However, the correct view is the general applicability of the concession, as this aligns with the customary approach of Islamic law, unless explicitly stated otherwise. Exceptions to the rule, when specified, do not extend to others unless explicitly mentioned. For instance, Prophet Muhammad صلى الله عليه وسلم told Abu Burdah regarding his sacrifice of a young goat: "It will suffice for you, but it will not suffice for anyone after you."

Similarly, Allah states regarding the Prophet صلى الله عليه وسلم in the case of marrying a woman who offers herself: "This is exclusively for you, not for the believers." (Surah Al-Ahzab, 33:50)

The prohibition of silk for men is primarily a preventative measure. Hence, it is allowed for women, as well as in cases of necessity or overriding benefit. This is a general principle for matters prohibited as a preventative measure: they are permitted in cases of necessity or significant benefit. Examples include:

Looking (at non-mahram women): Prohibited as a preventative measure but allowed in cases of necessity, such as medical needs.

Voluntary prayers during prohibited times: Prohibited to avoid resemblance to sun worshippers but permitted when there is a significant reason, such as making up missed prayers.

Riba al-Fadl (interest in trade): Prohibited to prevent riba al-nasi'ah (delayed usury) but permitted in cases of necessity, such as ‘Araya (specific transactions involving fresh fruit).

This principle is discussed in detail in the book "Al-Tahbeer Lima Yahillu wa Yahrumu min Libaas al-Hareer", which elaborates on what is permissible and impermissible regarding silk clothing.

Medical Insights on Silk

Silk is derived from an animal source, making it part of the category of animal-based remedies. It holds numerous benefits and a significant impact in medical applications. Among its unique properties, silk strengthens the heart, Brings joy to the soul, Provides relief for many heart-related conditions and diseases caused by an imbalance of black bile (melancholia), Helps alleviate ailments stemming from excessive dryness and heat, Enhances eyesight when used as an ingredient in kohl.

The raw silk used in medicine is classified as warm and dry in the first degree, although some say it is warm and moist, while others consider it moderate. As clothing, silk is moderate in temperature, providing warmth without overheating the body. Sometimes, it even cools the body by nourishing it.

Comparative Analysis of Fabrics : Fabrics can be categorized into three types:

Fabrics that warm and provide insulation: Examples include wool and fur-based clothing.

Fabrics that insulate without warming: Examples include cotton, linen, and silk.

Fabrics that neither warm nor insulate: Rarely found, as most insulating fabrics inherently offer some warmth.

Specific Fabrics: Linen: Cool and dry, Wool: Warm and dry, Cotton: Moderate in warmth, Silk: Softer than cotton and less warm, making it ideal for use in hot climates and during summer.

Silk’s Therapeutic Benefits

According to Al-Minahaj, silk clothing does not heat the body like cotton but maintains a balanced temperature. Smooth and sleek fabrics, such as silk, generate less heat and facilitate minimal loss of bodily fluids, making them suitable for summer and hot climates.

Silk’s softness and lack of dryness or roughness make it particularly effective in alleviating itching, which typically arises from heat, dryness, or coarseness. Prophet Muhammad صلى الله عليه وسلم permitted Az-Zubair ibn Al-‘Awwam and ‘Abdur-Rahman ibn ‘Awf to wear silk to treat their itching condition.

Additionally, silk clothing is less prone to lice infestations, as its texture and composition do not provide a suitable environment for lice to develop. This aligns with its opposing nature to factors that contribute to lice formation.

Why Silk, Despite Its Benefits, Is Prohibited for Men in Islam

The question arises: if silk is considered one of the most balanced and beneficial types of clothing for the body, why has the perfect and wise Shari’ah, which permits pure and good things and forbids harmful ones, prohibited it for men? The responses to this question vary among different schools of thought within Islam. Those who reject the concept of reasoning behind divine rulings do not see the need to address this question, as they believe the command itself is sufficient without any rationale. The majority of scholars, who accept that rulings are based on underlying wisdom, offer several explanations:

Some say that silk was prohibited to train the soul to forgo it for the sake of Allah. The reward lies in leaving something beloved for His pleasure, especially since there are permissible alternatives. Silk was originally created for women, similar to gold jewelry, and its prohibition for men prevents them from imitating women, which is deemed harmful to the natural distinction between genders.

Others argue that wearing silk can lead to pride, arrogance, and vanity, which are characteristics discouraged in men. Some scholars believe that wearing silk softens the body, weakens manly traits, and fosters effeminate qualities. This diminishes masculine virtues such as courage and assertiveness.

It is observed that those who frequently wear silk often develop traits of effeminacy, softness, and delicacy, even if they were naturally strong and manly. For these reasons, it is also prohibited for guardians to dress boys in silk, as this could instill effeminate qualities in them from an early age.

Prophetic Narration on the Prohibition

عَنْ أَبِي مُوسَى، أَنَّ رَسُولَ اللَّهِ صلى الله عليه وسلم قَالَ ‏ "‏ إِنَّ اللَّهَ عَزَّ وَجَلَّ أَحَلَّ لإِنَاثِ أُمَّتِي الْحَرِيرَ وَالذَّهَبَ وَحَرَّمَهُ عَلَى ذُكُورِهَا 

An-Nasa’i narrated from Abu Musa Al-Ash‘ari (Radi Allaho Anh) that Prophet Muhammad صلى الله عليه وسلم said: "Indeed, Allah has permitted silk and gold for the women of my Ummah and forbidden them for its men." In another narration: "Wearing silk and gold is prohibited for the men of my Ummah and permitted for its women."

وَفِي صَحِيحِ الْبُخَارِيِّ عَنْ حذيفة قَالَ: نَهَى رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ عَنْ لُبْسِ الْحَرِيرِ وَالدِّيبَاجِ، وَأَنْ يُجْلَسَ عَلَيْهِ، وَقَالَ: هُوَ لَهُمْ فِي الدُّنْيَا، ولكم في الآخرة

In Sahih al-Bukhari, it is narrated from Hudhayfah (RA) that the Messenger of Allah, Prophet Muhammad صلى الله عليه وسلم forbade wearing silk and brocade and sitting on them. He said: 'They are for them (disbelievers) in this world and for you in the Hereafter.'"