reporting from his father in (2/299)—“It is a fabricated hadith.”

There is a third hadith, but it is extremely weak. Abū al-Hasan al-Ikhmīmī narrated it in his Hadīth (2/11/1), through Umar ibn Qays, from Rajā ibn Abī al-Hārith, from Mujāhid, from Abd Allah ibn Umar, traced back to the Prophet, with the wording:

“At the end of time, there will be men from my nation who turn their hair black. Allah will not look upon them on the Day of Resurrection.”

This Umar ibn Qays is Abū Jafar, commonly known as Sandal. He is a rejected narrator, as stated in al-Taqrīb.

Although the author was not alone in adopting the foregoing distinction, its evidentiary basis is not strong, since it conflicts with the apparent meaning of the two authentic hadiths of Abū Quhāfa and Ibn Abbās. Ibn Abī Āsim interpreted the first as applying only to someone whose head had become overwhelmingly gray, arguing that this does not apply to everyone! He answered the other hadith by claiming that it does not indicate that dyeing the hair black is disliked; rather, it merely informs us of people who possess that characteristic! Al-Hāfiz related this from him in al-Fath (10/300), then responded:

“What he said is contrary to what is immediately understood from the context of the two hadiths.”

107 – (In the hadith narrated by Abū Dharr: “The best things with which you can change gray hair are henna and katam.” It was narrated by al-Tirmidhī, who declared it authentic, and by the compilers of the Sunan works,