Zād al-MaʿādIbn al-Qayyim

Chapter
His Guidance on Fitrah (the Natural Disposition) and Related Matters

The disagreement has already been discussed as to whether the Messenger of Allah, peace and blessings be upon him, was born circumcised, was circumcised by the angels when his chest was first opened, or was circumcised by his grandfather, Abd al-Muttalib.

He liked to give preference to the right when putting on his shoes, grooming his hair, purifying himself, and receiving and giving things. He used his right hand for eating, drinking, and purification, and his left for cleansing himself after relieving himself and similar tasks involving the removal of impurities.

His practice regarding shaving his head was either to leave all his hair or to shave it all. He did not shave part of it and leave the rest. He is not known to have shaved his head except as part of the pilgrimage rites.

He loved using the tooth-stick and would use it both when fasting and when not fasting. He used it upon waking, when performing ablution, before prayer, and upon entering his home. His tooth-stick was a twig from the arāk tree.

He frequently applied perfume and loved pleasant fragrances.

It is reported that he used to apply a lime-based depilatory paste (1).

At first, he wore his hair hanging loose; later, he parted it. Parting means dividing the hair into two sections, each forming a lock; leaving it loose means letting it hang down behind without dividing it into two sections.

He never entered a bathhouse, and perhaps he never even saw one. No hadith from the Prophet concerning bathhouses has been established as authentic (2).

(1) Its source references will be given in volume four (p. 594). (2) That is, a marfūʿ hadith (one attributed to the Prophet). See al-Iʿtibār by al-Hāzimī (p. 241) and al-Mughnī by al-Mawsilī al-Hanafī (2:247 — Junnat al-Murtāb). Some scholars have authenticated Jābir’s hadith as a report from the Prophet: “Whoever believes in Allah and the Last Day must not enter a bathhouse unless wearing a waist-wrapper.” It is transmitted by al-Nasāʾī and others. Ibn Khuzaymah (249), al-Hākim (4:288), and Shaykh al-Islām in Sharh al-ʿUmdah (1:448) graded it authentic. More likely, however, it is defective. See Tahqīq Juzʾ min ʿIlal Ibn Abī Hātim by ʿAlī al-Sayyāh (2:417–421). See also the discussion of bathhouses in volume four.
فصل في هديه ﷺ في الفطرة وتوابعها قد سبق الخلاف هل ولد رسول الله ﷺ مختونًا، أو ختنته الملائكة يوم شقِّ صدره الأول، أو ختنه جدُّه عبد المطلب؟ وكان يعجبه التيمُّن في تنعُّله وترجُّله، وطهوره، وأخذه وعطائه. وكانت يمينه لطعامه وشرابه وطهوره، ويساره لخلائه ونحوه من إزالة الأذى. وكان هديه في حلق الرأس تركَه كلِّه أو أخذَه كلِّه. ولم يكن يحلق بعضه ويدع بعضه. ولم يُحفَظ عنه حلقُه إلا في نسك. وكان يحبُّ السِّواك. وكان يستاك مفطرًا وصائمًا. ويستاك عند الانتباه من النوم، وعند الوضوء، وعند الصلاة، وعند دخول المنزل. وكان يستاك بعود الأراك. وكان يكثر التطيُّب، ويحبُّ الطِّيب. وذُكِر عنه أنه كان يطَّلي بالنُّورة (١). وكان أولًا يَسْدُل شَعره، ثم فَرَقه. والفرق: أن يجعل شَعره فِرقتين وكلُّ فرقة ذؤابة، والسَّدْل أن يسدله من ورائه ولا يجعله فرقتين. ولم يدخل حمَّامًا قطُّ، ولعله ما رآه بعينه. ولم يصحَّ في الحمام حديث (٢).
(١) سيأتي تخريجه في المجلد الرابع (ص ٥٩٤). (٢) أي مرفوع، انظر: «الاعتبار» للحازمي (ص ٢٤١) و «المغني» للموصلي الحنفي (٢/ ٢٤٧ - جنة المرتاب). ومن العلماء من صحح حديث جابر مرفوعًا: «من كان يؤمن بالله واليوم الآخر فلا يدخل الحمام إلا بمئزر» وهو عند النسائي وغيره، فقد صححه ابن خزيمة (٢٤٩) والحاكم (٤/ ٢٨٨) وشيخ الإسلام في «شرح العمدة» (١/ ٤٤٨)، والأشبه أنه معلول، انظر: «تحقيق جزء من علل ابن أبي حاتم» لعلي الصياح (٢/ ٤١٧ - ٤٢١). وانظر ذكر الحمام في المجلد الرابع.

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