Siyar Aʿlām al-Nubalāʾ - Shams al‑Din al‑Dhahabi - (16/565)

Siyar Aʿlām al-NubalāʾShams al‑Din al‑Dhahabi

His narrations became widely circulated.

He passed away on the last day of Rajab in 390 AH, having reached his nineties.

By written authorisation we have received four fascicles of his ḥadith.

Al-Muʾammal ibn Muḥammad and others informed us that al-Khiḍr ibn Kāmil al-Sarūjī had informed them; al-Ḥusayn ibn ʿAlī al-Sibṭ informed us; Abū al-Ḥusayn ibn al-Naqqūr informed us; Muḥammad ibn ʿAbd Allāh al-Daqqāq informed us, saying: ʿAbd Allāh ibn Muḥammad narrated to us; Abū Naṣr al-Tammār narrated to us; Umm Nahār narrated to us, from her aunt Ummīnah, that she met ʿĀʾishah—may Allah be pleased with her—and asked her about henna. She replied, “There is no harm in it; it is merely a fresh herb. Yet do not apply it while you are menstruating.” She added, “The Messenger of Allah ﷺ used to curse al-qāshirah and al-maqshūrah, and al-wāṣilah and al-mawṣūlah.”

This is a singular, isolated ḥadith (1).

Al-maqshūrah: the woman who peels her face with al-ghumrah (2).

(1) Ahmad, Musnad, 6/250, through the isnad of Abd al-Samad. Umm Nahar narrated the report with this chain, but there the name appears as “Amina” instead of “Aminah.” Both Umm Nahar and her aunt are unknown narrators, so the isnad is weak. Ibn al-Athir states in al-Nihaya that al-qashirah is the woman who treats her own face—or someone else’s—with al-ghamrah to clear the complexion, while al-muqshurah is the one on whom this treatment is performed, as though the upper layer of skin were being peeled off. (2) Concerning al-ghamrah: Abu Said says it is a mixture of dates and milk applied to a woman’s face and hands to soften the skin. Ibn Sidah, however, identifies it as saffron; others say it is wars (bastard saffron). See Lisan al-Arab.

وَانْتَشَرَ حَدِيْثُهُ. مَاتِ فِي سَلْخِ رَجَبٍ سَنَةَ تِسْعِيْنَ وَثَلاَثِ مائَةٍ، وَكَانَ مِنْ أَبْنَاءِ التِّسْعِيْنَ. وَقَعَ لَنَا باِلإِجَازَةِ أَرْبَعَةُ أَجْزَاءٍ مِنْ حَدِيْثِهِ. أَنْبَأَنَا المُؤَمَّلُ بنُ مُحَمَّدٍ وَغَيْرُهُ: أَنَّ الخضرَ بنَ كَامِلٍ السَّرُوْجِيَّ أَخْبَرَهُمْ، أَخْبَرَنَا الحُسَيْنُ بنُ عَلِيٍّ السِّبْطُ، أَخْبَرَنَا أَبُو الحُسَيْنِ بنُ النَّقُّوْرِ، أَخْبَرَنَا مُحَمَّدُ بنُ عَبْدِ اللهِ الدَّقَّاقُ، حَدَّثَنَا عَبْدُ اللهِ بنُ مُحَمَّدٍ، حَدَّثَنَا أَبُو نَصْرٍ التَّمَّارُ، حَدَّثَتْنَا أُمُّ نَهَارٍ، عَنْ عَمَّتِهَا أُمينةُ أَنَّهَا لَقِيَتْ عَائِشَةَ ﵂ فَسَأَلَتْهَا عَنِ الحِنَّاءِ، فَقَالَتْ: لاَ بَأْسَ بِهِ، بَقْلَةٌ رَطْبَةٌ، وَلاَ تَقْرَبْنَهُ وَأَنْتُنَّ حُيَّضٌ، وَقَالَتْ: كَانَ رَسُوْلُ اللهِ ﷺ يَلْعَنُ القَاشِرَةَ وَالمَقْشُورَةَ، والواَصِلَةَ وَالمَوْصُولَةَ. هَذَا حَدِيْثٌ غَرِيبٌ فَرْدٌ (١) . وَالمَقْشُورَةَ: الَّتِي تَقْشِرُ وَجْهَهَا بِالغُمْرَةِ (٢) .

(١) أخرجه أحمد ٦ / ٢٥٠ من طريق عبد الصمد. حدثتنا أم نهار بهذا الإسناد وفيه " آمنة " بدل " أمينة " وسماها آمنة وأم نهار مجهولة، وكذا عمتها، فالسند ضعيف. قال ابن الأثير في النهاية: القاشرة: التي تعالج وجهها أو وجه غيرها بالغمرة ليصفو لونها، والمقشورة: التي يفعل بها ذلك كأنها تقشر أعلى الجلد. (٢) الغمرة: قال أبو سعيد: الغمرة: تمر ولبن يطلى به وجه المرأة ويداها حتى ترق بشرتها. وقال ابن سيده: الغمرة: الزعفران. وقيل: الورس. " لسان العرب ".