islam and silk

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3 Quran, Fatir (the angels, orignator)Surah 035.033

YUSUFALI: Gardens of Eternity will they enter: therein will they be adorned with braceletsof gold and pearls; and their garments there will be of silk.PICKTHAL: Gardens of Eden! They enter them wearing armlets of gold and pearl and theirraiment therein is silk.SHAKIR: Gardens of perpetuity, they shall enter therein; they shall be made to wear therein

bracelets of gold and pearls, and their dress therein shall be silk. 4 Quran, A d-Dukhan (smoke) Surah

044.053YUSUFALI: Dressed in fine silk and in rich brocade, they will face each other;PICKTHAL: Attired in silk and silk embroidery, facing one another.

SHAKIR: They shall wear of fine and thick silk, (sitting) face to face; 5 Quran, A r-Rahman (the beneficent, the

mercy giving) Surah 055.054YUSUFALI: They will recline on Carpets, whose inner linings will be of rich brocade: theFruit of the Gardens will be near (and easy of reach).PICKTHAL: Reclining upon couches lined with silk brocade, the fruit of both the gardensnear to hand.SHAKIR: Reclining on beds, the inner coverings of which are of silk brocade; and the fruitsof the two gardens shall be within reach.

6 Quran, Al-Insan (man) Surah 076.012 YUSUFALI: And because they were patient and constant, He will reward them with aGarden and (garments of) silk.PICKTHAL: And hath awarded them for all that they endured, a Garden and silk attire;SHAKIR: And reward them, because they were patient, with garden and silk,

7 Quran, Al-Insan (man) Surah 076.021 YUSUFALI: Upon them will be green Garments of fine silk and heavy brocade, and theywill be adorned with Bracelets of silver; and their Lord will give to them to drink of a WinePure and Holy.PICKTHAL: Their raiment will be fine green silk and gold embroidery. Bracelets of silverwill they wear. Their Lord will slake their thirst with a pure drink.SHAKIR: Upon them shall be garments of fine green silk and thick silk interwoven withgold, and they shall be adorned with bracelets of silver, and their Lord shall make them drinka pure drink.

8 Sahih Bukhari, Volume 2, Book 15: TheTwo Festivals (Eids), Number 69:

Narrated 'Abdullah bin Umar: Umar bought a silk cloak from the market, took it to Allah'sApostle and said, "O Allah's Apostle! Take it and adorn yourself with it during the 'Id andwhen the delegations visit you." Allah's Apostle (p.b.u.h) replied, "This dress is for those whohave no share (in the Hereafter)." After a long period Allah's Apostle (p.b.u.h) sent to Umar acloak of silk brocade. Umar came to Allah's Apostle (p.b.u.h) with the cloak and said, "OAllah's Apostle! You said that this dress was for those who had no share (in the Hereafter);yet you have sent me this cloak." Allah's Apostle said to him, "Sell it and fulfill your needs

by it."9 Sahih Bukhari, Volume 2, Book 21:

Prayer at Night (Tahajjud), Number255:

Narrated Nafi: Ibn 'Umar said, "In the life-time of the Prophet I dreamt that a piece of silkcloth was in my hand and it flew with me to whichever part of Paradise I wanted. I also sawas if two persons (i.e. angels) came to me and wanted to take me to Hell. Then an angel metus and told me not to be afraid. He then told them to leave me. Hafsa narrated one of mydreams to the Prophet and the Prophet said, "Abdullah is a good man. Would that he offer thenight prayer (Tahajjud)!" So after that day 'Abdullah (bin 'Umar) started offering Tahajjud.

The companions of the Prophet (p.b.u.h) used to tell him their dreams that (Laila-tul-Qadr)was on the 27th of the month of Ramadan. The Prophet said, "I see that your dreams agree onthe last ten nights of Ramadan and so whoever is in search of it should seek it in the last tennights of Ramadan."

10 Sahih Bukhari, Volume 2, Book 23:Funerals (Al-Janaa'iz), Number 331:

Narrated Al-Bara' bin 'Azib: Allah's Apostle ordered us to do seven things and forbade usto do other seven. He ordered us: to follow the funeral procession. to visit the sick, to acceptinvitations, to help the oppressed, to fulfill the oaths, to return the greeting and to reply to thesneezer: (saying, "May Allah be merciful on you," provided the sneezer says, "All the praisesare for Allah,"). He forbade us to use silver utensils and dishes and to wear golden rings, silk(clothes), Dibaj (pure silk cloth), Qissi and Istabraq (two kinds of silk cloths).

11 Sahih Bukhari, Volume 3, Book 31:Fasting, Number 194:

Narrated Humaid: I asked Anas about the fasting of the Prophet. He said "Whenever I likedto see the Prophet fasting in any month, I could see that, and whenever I liked to see him notfasting, I could see that too, and if I liked to see him praying in any night, I could see that,and if I liked to see him sleeping, I could see that, too." Anas further said, "I never touchedsilk or velvet softer than the hand of Allah's Apostle and never smelled musk or perfumedsmoke more pleasant than the smell of Allah's Apostle."

12 Sahih Bukhari, Volume 3, Book 47:Gifts, Number 782:

Narrated 'Abdullah bin Umar: Umar bin Al-Khattab saw a silken dress (cloak) being soldat the gate of the Mosque and said, "O Allah's Apostle! Would that you buy it and wear it onFridays and when the delegates come to you!" Allah's Apostle said, "This is worn by the onewho will have no share in the Hereafter." Later on some silk dresses were brought and Allah'sApostle sent one of them to 'Umar. 'Umar said, "How do you give me this to wear while yousaid what you said about the dress of 'Utarid?" Allah's Apostle said, "I have not given it toyou to wear." So, 'Umar gave it to a pagan brother of his in Mecca.

13 Sahih Bukhari, Volume 3, Book47:Gifts, Number 785:

Narrated Anas: A Jubba (i.e. cloak) made of thick silken cloth was presented to the Prophet.The Prophet used to forbid people to wear silk. So, the people were pleased to see it. TheProphet said, "By Him in Whose Hands Muhammad's soul is, the handkerchiefs of Sad binMu'adh in Paradise are better than this." Anas added, "The present was sent to the Prophet byUkaidir (a Christian) from Dauma."


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Drinks, Number 537: wear clothes of silk or Dibaj, for these things are for them (unbelievers) in this world and foryou in the Hereafter."

27 Sahih Bukhari, Volume 7, Book 69: Drinks, Number 539:

Narrated Al-Bara' bin 'Azib: Allah's Apostle ordered us to do seven things and forbade usfrom seven. He ordered us to visit the sick, to follow funeral processions, (to say) to asneezer, (May Allah bestow His Mercy on you, if he says, Praise be to Allah), to acceptinvitations, to greet (everybody), to help the oppressed and to help others to fulfill their oaths.He forbade us to wear gold rings, to drink in silver (utensils), to use Mayathir (silken carpets

placed on saddles), to wear Al-Qissi (a kind of silken cloth), to wear silk, Dibaj or Istabraq

(two kinds of silk).28 Sahih Bukhari, Volume 7, Book 70:

Patients, Number 553:Narrated Al-Bara bin Azib: Allah's Apostle ordered us to do seven things and forbade us todo seven other things. He forbade us to wear gold rings, silk, Dibaj, Istabriq, Qissy, andMaithara; and ordered us to accompany funeral processions, visit the sick and greeteverybody.

29 Sahih Bukhari, Volume 7, Book 72: Dress, Number 718:

Narrated Aba 'Uthman An-Nahdi: While we were with 'Utba bin Farqad at Adharbijan,there came 'Umar's letter indicating that Allah's Apostle had forbidden the use of silk exceptthis much, then he pointed with his index and middle fingers. To our knowledge, by that hemeant embroidery.


Narrated Abu 'Uthman: While we were at Adharbijan, 'Umar wrote to us: 'Allah's Apostleforbade wearing silk except this much. Then the Prophet approximated his two fingers (indexand middle fingers) (to illustrate that) to us.' Zuhair (the sub-narrator) raised up his middleand index fingers.


Narrated Abu 'Uthman: While we were with 'Utba. 'Umar wrote to us: The Prophet said,"There is none who wears silk in this world except that he will wear nothing of it in theHereafter." ' Abu 'Uthman pointed out with his middle and index fingers.


Narrated Ibn Abi Laila: While Hudhaifa was at Al-Madain, he asked for water whereuponthe chief of the village brought him water in a silver cup. Hudhaifa threw it at him and said,"I have thrown it only because I have forbidden him to use it, but he does not stop using it.Allah's Apostle said, 'Gold, silver, silk and Dibaj (a kind of silk) are for them (unbelievers) inthis world and for you (Muslims) in the hereafter.'


Narrated Anas bin Malik: The Prophet said, Whoever wears silk in this world shall notwear it in the Hereafter."


Narrated Thabit: I heard Ibn Az-Zubair delivering a sermon, saying, "Muhammad said,'Whoever wears silk in this world, shall not wear it in the Hereafter."


Narrated 'Umar bin Al-Khattab: Allah's Apostle said, "None wears silk in this world, buthe who will have no share in the Hereafter."


Narrated Al-Bara: The Prophet was given a silk garment as a gift and we started touching itwith our hands and admiring it. On that the Prophet said, "Do you wonder at this?" We said,"Yes." He said, "The handkerchiefs of Sad bin Mu'adh in Paradise are better than this "


Narrated Hudhaifa: The Prophet forbade us to drink out of gold and silver vessels, or eat init, And also forbade the wearing of silk and Dibaj or sitting on it.


Narrated Ibn Azib: The Prophet forbade us to use the red Mayathir and to use Al-Qassiy


Narrated Anas: The Prophet allowed Az-Zubair and 'Abdur-Rahman to wear silk becausethey were suffering from an itch


Narrated Ali bin Abi Talib: The Prophet gave me a silk suit. I went out wearing it, butseeing the signs of anger on his face, I tore it and distributed it among my wives.


Narrated Abdullah bin Umar: 'Umar saw a silk suit being sold, so he said, "O Allah'sApostle! Why don't you buy it so that you may wear it when delegates come to you, and alsoon Fridays?" The Prophet said, "This is worn only by him who has no share in the Hereafter."Afterwards the Prophet sent to 'Umar a silk suit suitable for wearing. 'Umar said to theProphet, "You have given it to me to wear, yet I have heard you saying about it what yousaid?" The Prophet said, "I sent it to you so that you might either sell it or give it tosomebody else to wear."


Narrated Anas bin Malik: that he had seen Um Kulthum, the daughter of Allah's Apostle ,wearing a red silk garment.


Narrated Al-Bara: The Prophet ordered us to observe seven things: To visit the sick; followfuneral processions; say 'May Allah bestow His Mercy on you', to the sneezer if he says,'Praise be to Allah!; He forbade us to wear silk, Dibaj, Qassiy and Istibarq (various kinds ofsilken clothes); or to use red Mayathir (silk-cushions).


Narrated Al-Bara' bin 'Azib: The Prophet forbade us to use seven things: He forbade usinggold rings, silk, Istabraq, Dibaj, red Mayathir, Al-Qassiy, and silver utensils. He ordered us todo seven other things. To pay a visit to the sick; to follow funeral processions; to say, "MayAllah be merciful to you" to a sneezer if he says "Praise be to Allah"; to return greetings, toaccept invitations; to help others to fulfil their oaths and to help the oppressed ones.

46 Sahih Bukhari, Volume 8, Book 73: Good Manners and Form (Al-Adab),

Number 104:

Narrated 'Abdullah: 'Umar saw a silken cloak over a man (for sale) so he took it to theProphet and said, 'O Allah's Apostle! Buy this and wear it when the delegate come to you.'He said, 'The silk is worn by one who will have no share (in the Here-after).' Some time

passed after this event, and then the Prophet sent a (similar) cloak to him. 'Umar brought thatcloak back to the Prophet and said, 'You have sent this to me, and you said about a similar


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one what you said?' The Prophet said, 'I have sent it to you so that you may get money byselling it.' Because of this, Ibn 'Umar used to hate the silken markings on the garments.

47 Sahih Bukhari, Volume 8, Book 73: Good Manners and Form (Al-Adab),

Number 241:

Narrated Al-Bara: The Prophet ordered us to do seven (things) and forbade us from seven(other things): He ordered us to pay a visit to the sick, to follow funeral possessions, to say:May Allah be merciful to you to a sneezer, - if he says: Praise be to Allah, to accept invitation(invitation to a wedding banquet), to return greetings, to help the oppressed, and to helpothers to fulfill their oaths (provided it was not sinful). And he forbade us from seven(things): to wear golden rings or golden bangles, to wear silk (cloth), Dibaj , Sundus and

Mayathir.48 Sahih Bukhari, Volume 8, Book 74:

Asking permission, Number 253g:Narrated Al-Bara' bin 'Azib: Allah's Apostle ordered us to do seven (things): to visit thesick, to follow the funeral processions, to say Tashmit to a sneezer, to help the weak, to helpthe oppressed ones, to propagate As-Salam (greeting), and to help others to fulfill their oaths(if it is not sinful). He forbade us to drink from silver utensils, to wear gold rings, to ride onsilken saddles, to wear silk clothes, Dibaj (thick silk cloth), Qassiy and Istabraq (two kinds ofsilk).

49 Sahih Muslim, Book 024, Number5129:

Mu'awiya b. Suwaid b. Muqarrin reported: I visited al-Bara' b. 'Azib and heard him say:Allah's Messenger (may peace be upon him) commanded us to do seven things and forbadeus to do seven (things). He commanded us to visit the sick, to follow the funeral procession,to answer the sneezer, to fulfil the vow, to help the poor, to accept the invitation and to greeteverybody, and he forbade us to wear rings or gold rings, to drink in silver (vessel s), and touse the saddle cloth made of red silk, and to wear garments made of Qassi material, orgarments made of silk or brocade and velvet.


'Abdullah b. Ukaim reported: While we were with Hudhaifa in Mada'in he asked for water.A villager brought a drink for him in a silver vessel. He (Hudhaifa) threw it away saying: I

inform you that I have already conveyed to him that he should not serve me drink in it (silvervessel) for Allah's Messenger (may peace be upon him) had said: Do not drink in gold andsilver vessels, and do not wear brocade or silk, for these are meant for them (the non-

believers) in this world, but they are meant for you in the Hereafter on the Day, ofResurrection.


'Abd al-Rahmin b. Abu Laili reported that Hudhaifa asked for water and a Magian gavehim water in a silver vessel, whereupon he said: I heard Allah's Messenger (may peace beupon him) as saying: Do not wear silk or brocade and do not drink ifi vessels of gold andsilver, and do not eat in the dishes made of them (i. e. gold and silver), for these are for them(the non-believers) in this world.


Ibn Umar reported that Umar b. Khattab saw (some one selling) the garments of silk at thedoor of the mosque, whereupon he said: Allah's Messenger, would that you buy it and wear itfor the people on Friday and for (receiving) the delegations when they come to you? Uponthis. Allah's Messenger (may peace be upon him) said: go who wears it has no share (ofreward) in the Hereafter. Then these garments were sent to Allah" s Messenger (may peace

be upon him), and he presented one of these silk garment to Umar. Thereupon Umar said:

You make me wear (this silk garment) Whereas you said about the silk garment of Utarid(the person who had been busy selling this garment at the door of the mosque) what you hadto say, whereupon Allah's Messenger (may peace be upon him) said: I have not presented youthis for wearing it (but to make use of its price) ; so 'Umar presented it to his polytheist

brother in Mecca.53 Sahih Muslim, Book 024, Number

5143:Ibn Umar reported that Umar saw Utarid al-Tamimi standing in the market (and selling)the silk garments, and he was the person who went to (courts of) kings and got (high prices)for these garments from them. Umar said: Allah's Messenger I saw 'Utarid standing in themarket with a silk garment; would that you buy and wear it for (receiving) the delegations ofArabs when they visit you? I (the narrator) said: I think he ('Umar) also said: You may wearit on Friday (also). Thereupon, Allah's Messenger (may peace he upon him) said: He whowears silk in this world has no share in the Hereafter. Later on when these silk garments were

presented to Allah's Massenger (may peace be upon him) he presented one silk garment to'Umar and presented one also to Usama b. Zaid and gave one to 'Ali b. Abu 'Talib. saying:Tear them and make head coverings for your ladies. 'Umar came carrying his garment andsaid: Allah's Messenger, you have sent it to me, whereas you had said yesterday about the(silk) garment of Utarid what you had to say. He (the Holy Prophet) said: I have not sent it toyou that you wear it, but I have sent It to you so that you may derive benefit out of it; andUsama (donned) the garment (presented to him) and appeared to be brisk, whereupon Allah'sApostle (may peace be upon him) looked at him with a look by which he perceived that theMessenger of Allah (may peace be upon him) did not like what he had done. He said: Allah'sMessenger. why is it that you look at me like this. whereas you yourself presented it to me?He said: I never sent it to you to wear it, but I sent It to you so that you may tear it and makeout head covering for your ladies.


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Abdullah b. Umar reported: 'Umar b. at-Khattab found a silk garment being sold in themarket; he purchased it and brought it to Allah's Messenger (may peace be upon him) andsaid: Allah's Messenger, get it and adorn yourself (by wearing it) on the 'Id (days) and for thedelegation. Thereupon, Allah's Messenger (may peace be upon him) said: That is the dress ofone who has no share (in the Hereafter). 'Umar stayed there so long as Allah wished. ThenAllah's Messenger (may peace be upon him) sent him a silk cloak. 'Umar came back with thatto Allah's Messenger (may peace be upon him) and said: Allah's Messenger. you said that itis the dress of one who has no share in the Hereafter, but then you sent it to me. Thereupon,

Allah's Messenger (may peace be upon him) said: You sell it and meet your need (with its proceeds).55 Sahih Muslim, Book 024, Number

5146:lbn 'Umar reported that 'Umar saw a person of the tribe of 'Utirid selling a garment madeof brocade or silk and said to Allah's Messenger (may peace be upon him): Would that you

buy it? Thereupon he (the Holy Prophet) said: He who wears it has no share for him in theHereafter. Then Allah's Messenger (may peace be upon him) was presented with a stripedsilk garment and he sent it to him ('Umar). He (, Umar) said: You sent it to me whereas Iheard from you about it what you had to say, whereupon he (Allah's Messenger) said: I sent itto you so that you may benefit by it.


Abdullah. the freed slave of Asma' (the daughter of Abu Bakr). the maternal uncle ofthe son of 'Ata, reported: Asma' sent me to 'Abdullah b. 'Umar saying: The news hasreached me that you prohibit the use of three things: the striped robe. saddle cloth made ofred silk. and the fasting in the holy month of Rajab. 'Abdullah said to me: So far as what yousay about fasting in the month of Rajab, how about one who observes continuous fasting? -and so far as what you say about the striped garment, I heard Umar b. Khatab say that he hadheard from Allah's Messenger (may peace be upon him): He who wears silk garment has no

share for him (in the Hereafter), and I am afraid it may not be that striped garment; and so faras the red saddle clotb is concerned that is the saddle cloth of Abdullah and it is red. I went back to Asma' and informed her. whereupon she said: Here is the cloak of Allah's Messenger(may peace be upon him). and she brought out to me that cloak made of Persian cloth with ahem of brocade, and its sleeves bordered with brocade and said: This was Allah'sMessenger's cloak with 'A'isha until she died, and when she died. I got possession of it. TheApostle of Allah (may peace be upon him) used to wear that, and we washed it for the sickand sought cure thereby.


Khalifa b. Ka'b AbCi Dhubyan reported: I heard 'Abdullah b. Zubair addressing the people and saying: Behold! do not dress yuor women with silk clothes for I heard 'Umar b.Khattab as sayinp that he had heard Allah's messenger (may peace be upon him) as saying:Do not wear silk, for one who wear it in this world will not wear it in the Hereafter.


'Asim al-Abwal reported on the authority Abu Uthman saying: 'Umar wrote to us whenwe were in Adharba'ijan saying: 'Utba b. Farqad, this wealth is neither the result of your ownlabour nor the result of the labour of your father, nor the result of the labour of your mother,so feed Muslims at their own places as you feed (members of your family and yourselves at

your own residence), and beware of the life of pleasure, and the dress of the polytheists andwearing of silk garments, for Allah's Messenger (may peace be upon him) forbade thewearing of silk garments, but only this much, and Allah's Messenger (may peace be uponhim) raised his. forefinger and middle finger and he joined them (to indicate that only thismuch silk can be allowed in the dress of a man). 'Asim said also: This is what is recorded inthe letter (sent to us), and Zuhair raised his two fingers (to give an idea of the extent to whichsilk may be used).


Abu 'Uthman reported: While we were with 'Utba b. Farqad there came a letter of 'Umar(containing the instructions) that Allah's Messenger (may peace be upon him) had said: Noneshould wear silk (with the exception of so much) but he will have nothing of it in theHereafter. Abu 'Uthman said: To the extent of two fingers which are close to the thumb, and Iwas shown the (silk) borders of the Tayalisa mantle (which were about two fingers in breadthand I saw them.


Qatada reported: I heard Abe 'Uthman al-Nahdi as saying: There came to us a letter of'Umar as we were in Adharba'ijan or in Syria in the company of 'Utba b. Farqad (and theletter ran thus): After (usual praise and glorification of Allah) it is stated that Allah'sMessenger (may peace be upon him) has forbidden the use of silk btit to the extent of thesetwo fingers, and Abu Uthman said: We at once understood by these words that he meant(silk) patterns on (the cloth).


Suwaid b. Ghafala said: 'Umar addressed us at a place known as Jabiya (Syria) and he said:Allah's Apostle (may peace be upon him) forbade us the wearing of silk but to the extent oftwo or three fingers or four fingers.


'Ali reported: A silk cloak was presented to Allah's Messenger (may peace be upon him).and he sent it to me and I wore it. but then found some sign of disapproval upon his face,whereupon he said: I did not send it to you that you wear it, but I sent it to you so that youmight tear it and make out head dream for your women.


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'Ali reported that Ukaidir of Duma presented to Allah's Apostle (may peace be upon him) asilk garment, and he presented it to 'Ali. and said: Tear it to make head covering for Fitimasout of it. This tradition is transmitted on the authority of Abu Bakr, and Abu Kuraib said:Among the women.


'Ali b. Abu Talib reported that Allah's Messenger (may peace be upon him) gave me towear a garment in the form of silk cloak. I went out wearing it, but saw signs of anger on hisface, so I tore it and distributed it amongst my women.

65 Sahih Muslim, Book 024, Number5163: Anas b. Malik reported that Allah's Messenger (may Peace be upon him) sent a silk gownto 'Umar, whereupon 'Umar said: You sent it to me whereas you said what you had to, say (i.e. it is forbidden for men). Thereupon he (the Holy Prophet) said: I did not send it to you sothat you might wear it, but I sent it to you so that you might derive benefit from its price.


Anas reported that Allah's Messenger (may peace be upon him) said: He who wore silk inthis world would not wear it in the Hereafter.


Abu Umama reported Allah's Messenger (may peace be upon him) having said: He whowore silk in this world would not wear it in the Hereafter.


Uqba b. 'Amir said: A silk gown was presented to Allah's Messenger (may peace be uponhim) and he wore it and observed prayer in it and then returned and put it off so violently asif he despised it. He then said: It does not befit the God-fearing persons.


Anas b. Malik reported to them (his companions) that Allah's Messnger (may peace beupon him) had granted concession to 'Abdur-Rahman bin 'Auf and Az-Zubair bin Al-'Awwam for the wearing of a si lk shirt during the journey and because of itch which they

both had or any other disease from which both of them had been suffering.70 Sahih Muslim, Book 024, Number

5170:Anas reported that Allah's Messenger (may peace be upon him) granted concession, or'Abdur-Rahman bin 'Auf and Az-Zubair bin Al-'Awwam were granted concession, for thewearing of silk because of the itch that they both had.


Anas b. Malik reported that ''Abdur-Rahman bin 'Auf and Az-Zubair bin Al-'Awwamcomplained to Allah's Messenger (may peace be upon him) about lice; he granted themconcession to wear shirts of silk.


'Ali b. Abu Talib reported that Allah's Messenger (may peace be upon him) forbadewearing of silk and yellow clothes, and the gold ring, and the reciting of the Qur'an in theruku' (state of kneeling in prayer).


'Ali b. Abu Talib reported: Allah's Meisenger (may peace be upon him) forbade me to usegold rings. to wear silk clothes and to recite the Qur'an in ruku' and sajda (prostration), and towear yellow garments.


Ali reported: He the Holy Prophet (may peace be upon him), forbade me that I should wearmy ring in this (forefinger) or in that near it. 'Asim (one of the narrators in the chain oftransmitters) said: He did not remember which of the two (fingers) he pointed out; and heforbade to wear Qassi material (silk garments), and to sit on the silk saddle cloth, and he said:As regards Qassi, it is a variegated garment which was brought from Egypt and Syria whichhad figures upon it, and as regards Mayathir, i t is something which women prepared for theirhusbands as red cloths for their saddles.


A'isha reported: We had a curtain with us which had portraits of birds upon it. Whenever avisitor came, he found them in front of him. Thereupon Allah's Messenger (may peace beupop him) said to me: Change them, for whenever I enter the room) I see them and it bringsto my mind (the pleasures) of worldly life. She said: We had with us a sheet which had silk

badges upon it and we used to wear it. This hadith has been transmitted on the authority ofIbn Muthanna but with this addition: 'Allah's Messenger (may peace be upon him) did notcommand us to tear that."


Anas reported: I never smelt ambergris or musk as fragrant as the fragrance of the body ofAllah's Messenger (may peace be upon him) and I never touched brocade or silk and found itas soft as the body of Allah's Messenger (may peace be upon him).


Anas reported that Allah's Messenger (may peace be upon him) had a very fair complexionand (the drops) of his perspiration shone like pearls, and when he walked he walked incliningforward, and I never touched brocade and silk (and found it) as soft as the softness of the

palm of Allah's Messenger (may peace be upon him) and I never smelt musk or ambergrisand found its fragrance as sweet as the fragrance of Allah's Messenger (may peace be uponhim).


'A'isha reported Allah's Messenger (may peace be upon him) having said: I saw you in adream for three nights when an angel brought you to me in a silk cloth and he said: Here isyour wife, and when I removed (the cloth) from your face , lo, it was yourself, so I said: If thi sis from Allah, let Him carry it out.


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Al-Bara' reported that a garment of silk was presented to Allah's Messenger (may peace beupon him). His Companions touched it and admired it s softness; thereupon he said: Do youadmire the softness of this (cloth)? The handkerchiefs of Sa'd bin Mu'adh in Paradise are

better than this.


This hadith has been reported on the authority of Shu'ba combining the two chains oftransmitters. Anas bin Malik reported that Allah's Messenger (may peace be upon him)was presented a garment of sundus and he prohibited the use of silk. The persons admired it,whereupon he said: By Him in Whose Hand is the life of Muhammad, the kerchiefs of Sa'd

bin Mu'adh in Paradise are better than this.


Anas reported the king of Dumat al-Jandal presented to Allah's Messenger (may peace beupon him) the garment and lie made no mention (of the fact) that he prohibited the use ofsilk.


Ibn 'Umar reported: I saw in a state of sleep as if I have in my hand a piece of silk clothand there is no place in the Paradise where I intend to reach but that piece of cloth does notfly towards it. I made a mention of it to Hafsa (the siste r of Ibn 'Umar) and Hafsa made amention of it to Allah's Apostle (may peace be upon him), whereupon Allah's Apostle (may

peace be upon him) said: I find 'Abdullah b 'Umar a pious person.

83 Sunan Abu-Dawud, Book 32: Clothing(Kitab Al-Libas), Number 4027:

Narrated Sa'd: I saw a man riding on a white mule and he had a black turban of silk andwool. He said: The Apostle of Allah (peace_be_upon_him) put it on me. This is the versionof Uthman, and there is the word akhbara in his tradition.


Narrated Abu Amir or Abu Malik:

AbdurRahman ibn Ghanam al-Ash'ari said: AbuAmir or AbuMalik told me--I swear byAllah another oath that he did not believe me that he heard the Apostle of Allah(peace_be_upon_him) say: There will be among my community people who will makelawful (the use of) khazz and silk. Some of them will be transformed into apes and swine.


Narrated Anas ibn Malik: The king of Rome presented a fur of silk brocade to theProphet (peace_be_upon_him) and he wore it. The scene that his hands were moving (whilewearing the robe) is before my eyes. He then sent it to Ja'far who wore it and came to him.The Prophet (peace_be_upon_him) said: I did not send it to you to wear. He asked: Whatshould I do with it? He replied: Send it to your brother Negus.


Narrated Imran ibn Husayn: The Prophet (peace_be_upon_him) said: I do not ride on purple, or wear a garment dyed with saffron, or wear shirt hemmed with silk. Pointing to thecollar of his shirt al-Hasan (al-Basri) said: The perfume used by men should have an odour

but no colour, and the perfume used by women should have a colour but no odour.

Sa'id said: I think he said: They interpreted his tradition about perfume used by women asapplying when she comes out. But when she is with her husband, she may use any perfumeshe wishes.


Narrated AbuRayhanah: Abul Husayn, al-Haytham ibn Shafi said: I and a companion ofmine called AbuAmir, a man from al-Ma'afir went to perform prayer in Bayt al-Maqdis(Jerusalem). Their preacher was a man of Azd called AbuRayhanah, who was a companionof the Prophet (peace_be_upon_him).

AbulHusayn said: my companion went to the mosque before me. I went there after himand sat beside him. He asked me: Did you hear the preaching of AbuRayhanah? I said: No.He said: I heard him say: The Apostle of Allah (peace_be_upon_him) forbade ten things:Sharpening the ends of the teeth, tattooing, plucking hair, men sleeping together without anunder garment, women sleeping together without an under-garment, men putting silk at thehem of their garments like the Persians, or putting silk on their shoulders like the Persians,

plundering, riding on panther skins, wearing signet rings, except in the case of one inauthority.

88 Sunan Abu-Dawud, Book 32: Clothing(Kitab Al-Libas),

Number 4046:

Narrated Ali ibn Abu Talib: The Prophet of Allah (peace_be_upon_him) took silk and

held it in his right hand, and took gold and held it in his left hand and said: both of these are prohibited to the males of my community.89 Sunan Abu-Dawud, Book 32: Clothing

(Kitab Al-Libas), Number 4048:Narrated Jabir ibn Abdullah: We used to take it away (i.e. silk) from boys, and leave itfor girls. Mis'ar said: I asked Amr ibn Dinar about it, but he did not know it.


Narrated Mu'awiyah: The Prophet (peace_be_upon_him) said: Do not ride on silk stuffand panther skins.

91 Malik's Muwatta, Book 48, Number48.3.5:

Malik related to me from Hisham ibn Urwa from his father that A'isha the wife of theProphet , may Allah bless him and grant him peace, dressed Abdullah ibn az-Zubayr in ashawl of silk which A'isha used to wear.


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92 Malik's Muwatta, Book 48, Number48.8.18:

Yahya related to me from Malik from Nafi from Abdullah ibn Umar that Umar ibn al-Khattab saw a silk robe at the door of the mosque. He said, "Messenger of Allah, would you

buy this robe and wear it on jumua and when envoys come to you?" The Messenger of Allah,may Allah bless him and grant him peace, said, "Only a person who has no portion in thenext world wears this." Then the Messenger of Allah, may Allah bless him and grant him

peace, was brought some robes of the same material and gave Umar ibn al-Khattab one of therobes. Umar said, "Messenger of Allah, do you clothe me in it when you said what you saidabout the robe of Utarid?" The Messenger of Allah, may Allah bless him and grant him

peace, said, "I did not give it to you to wear." Umar gave it to a brother of his in Makka whowas still an idolater.Sourced from the Online Resources on Islamic Studies of University of Southern California.

ESTABLISHMENT OF SILK AS A COMMODITY IN ISLAMICSOCIETIES

The pre-Islamic Arabs were familiar with silk, situated as they were on the ancientsilk routes. Islamic power came to encompass many highly civilized countries sedentary, urban areas of the Byzantine Middle East and Sassanian Iranwheremany people with a more sophisticated cultural tradition than the Arabs becamesubject to the Islamic state. The Arabs also needed to learn how to rule and benefitfrom the highly developed civilizations now under their rule.

Following the models of Byzantine and Sassanian administrative institutions,Arabs employed Persian or Greek-speaking clients (mawalis, meaning non-ArabMuslim) to run the state machinery for practical purposes. The clients who enjoyeda high status in their own society were willing to join the new elite by serving theIslamic state. As the clients became Muslims and vowed loyalty to the Caliph, a

new generation of clients who spoke Arabic emerged around 700 AD (Lapidus Ira M, 1988, A History of lslamic Societies, Cambridge University Press) . In fact,some of the mawalis rose to great positions in the society of their times, the mostfamous example of such a mawali is that of Nu mn ibn Th bit ibn Zu ibnMarzub n better known as Abu Hanifa, the founder of Sunni Hanafi school of fiqh(Islamic jurisprudence). Abu Hanifa was of a mawali of Persian origin. His fatherwas a silk merchant and Abu Hanifa set up a silk weaving business where heshowed scrupulous honesty and fairness. Once his agent in another country soldsome silk cloth on his behalf but forgot to point out a slight defect to the

purchasers. When Abu Hanifa learned this, he was greatly distressed as he had nomeans of refunding their money. He immediately ordered the entire proceeds of thesale of the consignment of silk to be distributed to the poor (Nu'mani, Shibli(1998), Imam Abu Hanifah Life and Works, Translated by M. Hadi Hussain.

Islamic Book Service, New Delhi) . Theological deliberations on the amount of


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silk yarn to be allowed in garments worn by Muslims were not just the conjecturesof ulemas, but genuine problems related to silk industry and commerce. Actuallyseveral medieval Muslim scholars bore family names related to silk, such as silk-worker, silk-weaver or silk-merchant, while others engaged in silk production and

trade themselves (Goitein, S.D., 1967, 1971, 1978, A Mediterranean Society, the Jewish Communities of the Arab World as Portrayed in the Documents of theCairo Geniza, I, II, III, University of California Press) .

Also, the Arab ruling class could not afford to be seen as that distant from thesubjugated in the interests of stability and governance. The affinity for silk amongthe ruled peoples passed on to the Islamic rulers as well. An interestingconversation between the son of the last Umayyad Caliph Marwan (744-750 AD)and the Nubian King, to whose country, Marwans son fled after the fall of theCaliphate in Damascus is given in Al-Masudis historical work Meadows ofGold (Al Masudi, The Meadows of Gold, the Abbasids, trans, into English by

Paul Lunde & Caroline Stone (London & New York: Kegan Paul International.1989)) and shows how despite Quranic injunctions the Caliphs and their courtierstook to silk . The anecdote is that of the son of the last Umayyad Caliph Marwancontaining conversation between him and the Nubian King: I had been in Nubia

three days when the king came to see me. Although I had had a valuable carpet spread out for him, he sat on the ground. I asked him why he refused to sit on

our carpet and he replied: Because I am a king and the duty of a king is to humble himself before the power of God, who has made him great.' Then he said to me: 'Why do you drink wine when your Book forbids it?' I answered: 'Our slaves and our followers have the audacity to do so ... ' 'Why.' he went on, 'do you allow your cavalry to trample the fields when your Book has forbidden you destruction?' These arc again our slaves and our followers, who have behaved thus in their ignorance.' 'Why,' proceeded the king, 'do you wear brocade and silk and gold, in spite of the prohibitions of your Book and your religion?' I

retorted: 'As power fled from us, we called upon the support of alien races that have entered our faith and we have adopted these clothes from them.'

As for silk decorations, there was unanimity in the Islamic cannons on one principle, that silk could be used for covering the Kaaba. The hadiths compiledduring the 8 th and 9 th centuries reflect a balance between pragmatism andtheological obligations in Islam, thus a robe decorated with a silk stripe that was


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less than two or three fingers in width or a cloth woven with silk warp but with theweft of other fabrics would not harm the wearer's future life (Xinru Liu, Silk and

Religion, Oxford University Press, 1996) .

It was inevitable that the Caliphs and Sultans, living in a world where the displayof pomp and splendor as a reflection of superiority, greatness and valour was anestablished norm, could not resist the impulse to do the same through their attireand indulge in a luxury that reflected their status befitting their glory. Forexample, the list of treasuries left by the great Caliph, Harun al-Rashid, in 809 ADcontains the following silk/silken items (Ibn al-Zubayr. Kitab al-Dhakha'ir wa'l-Tuhaf. 214-18, quoted in Lewis Bernard, 1987, Islam, from the Prophet

Muhammad to the Capture of Constantinople, vol. II, Religion & Society (NewYork: Oxford University Press) :-

4000 embroidered robes4000 silk cloaks, lined with sable, mink and other furs10.000 shirts and shifts10.000 caftans2000 drawers of various kinds4000 tutbans 1000 hoods1000 capes of various kinds5000 kerchiefs of different kinds500 (pieces of) velvet1000 Armenian carpets4000 curtains1500 silk carpets100 silk nigs1000 silk cushions and pillows1000 cushions with silk brocade

1000 inscribed silk cushions1000 silk curtains300 silk brocade curtains Despite religious rules, it seemed impossible to prohibit Muslims from wearing orusing silks when they became the rulers of people who viewed silk as a desirableluxury (Xinru Liu) . Eventually, a general guideline for regulating the textileindustry and trade as reflected by the Tiraz textiles emerged.

Islamic regulations forbade using human and animal figures as a form ofdecoration, thus, calligraphy and inscriptions became the most important form of

artistic expression in Islamic arts, including textile designs. However, as theinscriptions had to be embroidered or woven with silk thread on the border of thetextile, the width of silk allowed, i.e. how wide the band of inscriptions should bein accordance with the moral standard of the Islamic religion, was a serious issueto be discussed. Therefore, the debate on whether the silk band on linen or cottontextiles should be of two fingers' width or of four entered the arena of specific


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religious and technological instructions, and determined the production of fabric intiraz factories (Kuhnel, Earnst, 1952, Catalogue of Dated Tiraz Fabrics(Washington D.C.: Textile Museum)) .

Tiraz textiles document increasing government control over the textile industry,names of officials and rulers associated with these prestige items, the spread ofArabic language, the phenomenal popularity of the written word, as well as thespecial economic force of gift giving (Tiraz and Other Inscribed Textiles, On-line

Document, the Kelsey Museum of Archaeology at the University of Michigan) .The word "tiraz" is of Persian origin and meant embroidery, especially a robe withembroidered bands with writing on them. It came to mean an inscription-embroidered, woven, or painted. "Tiraz" was also used to designate the royalfactories that manufactured such work and the operations of these factories. Thetechnological and artistic development of Islamic textiles which transcended thatof many contemporary civilizations was achieved through the Tiraz system, aninstitution to implement the Islamic sumptuary laws on silks (Marzouk,

Mohammad Abdil Aziz, 1955, History of Textile Industry in Alexanderia, 331 BC-1517 AD, Alexanderia University Press) .

The Tiraz system flourished and persisted into the thirteenth century, but reachedits height during the Umayyad and Abbasidian caliphates, when the power of the

Caliphs was at its apex (Serjeant, Robert Bertram, 1972, Islamic Textiles (Berut: Librairie du Liban)) .

The Tiraz institution represented the Islamic religious and political authority of thetime, naturally, the name of the authority was inscribed on most textiles producedunder the Islamic regime. Early tiraz inscriptions were executed in square, angularkufic letters with silk thread, on linen textiles in Egypt, and cotton and mulhamtextiles in Mesopotamia (Britton, Nancy Pearce., 1983, A Study of Some Early

Islamic Textiles in the Museum of Fine Arts, Boston) . The emphasis was on the

content of the inscription. From the twelfth century, the Fatimids began to usemore decorative, round naskhi letters (Kuhnel) .

There were two types of tiraz factories in the Islamic world those of the Caliph,which produced garments for the Caliph and his family and the honorary robes forthe inmates of the warehouse of the caliphate and the public tiraz which produced


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Brooklyn Museum, Collections: Arts of the Islamic World:Tiraz Fragment of Caliph Marwan II

Tiraz Fragment of Caliph Marwan IIThis extraordinary silk tiraz fragment belongs to a group of fragmentsthat together make up the earliest dateable Islamic textile. When placedtogether, the fragments' inscription, seen along the upper register of theBrooklyn fragment in yellow silk, reads: "The servant of God,Marwan, Commander of the Faithful. Of what was ordered [to be made

by] al-R. [or al-Z.] in the tiraz of Ifriqiya [Tunisia]." Although therewere two rulers named Marwan during the reign of the Umayyads(661750 AD), the earliest Islamic dynasty, the textile is ascribed toMarwan II (reigned 744750 AD),

The most extant tiraz fabrics are not luxury silks, but silken embroideredinscriptions on linen and cotton (mostly linen), even though historical sources ofliterature mention luxurious silken tiraz produced all over the Islamic world. Thisis most likely due to the fact that literary sources tended to record outstandingachievements, while most tiraz fabrics were made of common materials (Xinru

Liu) . Furthermore, most of the tiraz that have survived are from Egyptian tombsdue to the climate of that country, where linen fabric was famous and silk weavingwas limited before its subjugation to Islamic regimes. Egyptians had long beenaccustomed to burying their dead in cheap clothes, and the linen clothes found intombs often show signs of mending (Gervers, Veronika. 1983, 'MedievalGarments in the Mediterranean World, in Cloth and Clothing in Medieval

Europe, eds N.B. Harte & K.G. Ponting (London: Heinemann Educational Books Ltd)) . Of the eleven hundred pieces of dated or datable tiraz known of in1935, over a thousand were made in Egypt and 45 in other countries (Day,

Florence, 1937, 'Dated Tiraz in the Collection of the University of Michigan', Ars Islamica, vol. iv, pp. 420-47) . In the many years that have passed since then,more tiraz textiles have been found, but the whole picture has not changed.


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Source: Contadini, Anna, Fatimid Art at the Victoria &Albert Museum. London: V&A Publications, 1998. p.60,

plate.13

This is a piece of glazed linen with an inscriptionembroidered in crimson silk.

Place of Origin: Egypt (made)

Date: 9th century AD (made)Materials and Techniques: embroidered in silks on linencanvasStyle: FatimidMarks and inscriptions:Allah aba al-Abbas al-Mutadid bi-llah amir al-muminin anjazah Allah ma amara bi-fasl sanat ithnaynthamanin miatayn 'Allah, Abu al'Abbas al-Mu'tadid

bi-lla,Commander of the faithful. May God fulfil for himthat which he commands. In the season of the year 282' 1)Decoration 2) Makers's mark; Arabic; Centre;embroidered; silk threadObject history note: From a cemetery in Akhmim.

Source: Contadini, Anna, Fatimid Art at the Victoria &Albert Museum. London: V&A Publications, 1998. p.61,

plate14.

The textile is a place piece of undyed, glazed linen with alarge red inscription woven across.

Place of Origin: Egypt (made)Date: 10th century AD (made)Materials and Techniques: woven linen and silkStyle: FatimidMarks and inscriptions:'[bis] mi-llah al-rahman al-rahim al-mut[I] br (?) sanatsab' wa khamsin wa thalathi-mi'a' 'In the name of God theMerciful the Compassionate. Al-Mut[I] br (?) in theyear 357' 1) Decoration 2) Makers's mark; Arabic; centre;woven


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Source: Contadini, Anna, Fatimid Art in the Victoria &Albert Museum, London: V&A Publications, 1998. p. 64-5, plate 19

Linen and silk tiraz with a narrow decorative band, andtwo rows of inscriptions. The narrow decorative band isof silk woven with a pattern of two conventionalized birdsseated facing one another, with a small tree between, and

another tree between each pair. The pairs are alternatelygreen and blue, and the background is in two tones ofyellow.

Place of Origin: Egypt (made)Date: 996-1021 AD (made)Materials and Techniques: woven linen and silkStyle: FatimidMarks and inscriptions:[bism] Allah al-rahman al-rahim nasr min Allah li-'abd[al] .../ ['ab]d Allah wa walih ...al-Mansur / al-tahirinmimma umira bisti'milah fi tiraz al-'a[mma?]... "[In thename of] God the Merciful the Compassionate, the victoryis from God to the servant ... and agent of God ... al-Mansur / the pure ones. This is what has been ordered to

be made in the tiraz al-'a[mma?] ..." Arabic

Source: Contadini, Anna, Fatimid Art at the Victoria &Albert Museum. London: V&A Publications, 1998. p. 66,

plate 22

This is a fragment of fine linen, with bands of tapestry,woven in coloured silks and linen thread on the warpthreads of linen.

Place of Origin: Egypt (made)Date: 1035-94 AD (made)Materials and Techniques: woven linen and silkStyle: Fatimid

Marks and inscriptions:Bismallah al-rahman al-rahim la ilaha illa Allah salla[Allah] 'a[layhima] / . . . al-Munstansir bi-llah amir al-muminim salawat Allah 'alayh wa 'ala aba'ih [al-akari]mal-tahirin wa abna'ih al-muntasirin "In the name of Godthe compassionate the Merciful. There is no God but God,Muhammad is the Prophet of God, 'Ali is the vicar of God,

prayer .../al-Munstansir billah, Commander of the Faithful, blessing of God be on him and on his [noble] and pureancestors and his victorious descendants." What followsal-Mustansir's name is a well-known Fatimid formula,which is found on several monuments also.

Object history note:From a cemetery at Erment (Upper Egypt).

The climate of Egypt has helped preserve the rich collection of Fatimid tiraz, so anexamination of these materials to study the changes brought about by Islamic rulein the Egyptian textile industry was possible. Islamic power did not destroy theByzantine government textile shops but took over the system and employedoriginal Christian inhabitants, the Copts, as weavers. The continuity in technologyand artistic style may suggest that the tiraz system was correspondent to the


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Byzantine state workshop, the gynaeceum (Xinru Liu) . While the Caliph strictlycontrolled textile production in the Nile delta region through the tiraz system, theUpper Egyptian textile centres, such as Faiyum, had more freedom to maintainCoptic traditions, notably more freedom to decorate textiles with figural patterns.

The weavers there perhaps did not understand Arabic inscriptions and so theirinscriptions were more decorative and less readable (Kuhnel) . Coptic traditionssurvived and even revived in the south, and influenced the north. Thus animalmotifs appear in the textiles found in the Delta region under the Fatimids (969-1171 AD). The Fatimids not only imported textiles from Persia, Iraq, Spain andByzantium, but also workmen from these places (Serjeant) . The imported samplesand foreign workmen enriched the repertoire of textile designs and a new Islamictextile style evolved in the Fatimid period. Silk fabric became common in the

opulent court. The tiraz institution was even more powerful now. The head of tirazwas a man of worth and enjoyed many privileges. His monthly cloth allowanceincluded various silk textiles and clothes. He was also allowed to ride a horse given

by the Caliph during his visits to Cairo, the Fatimid capital (Serjeant; Marzouk) .

Source: Contadini, Anna, Fatimid Art at the Victoria &Albert Museum. London: V&A Publications, 1998, p.67,

plate 23

This fragment consists of a band tapesty-woven incoluored silks of fine linen warps. In the middle is awinged animal in yellow, red and white on a blue ovalmedallion; above and below are fragments of an Arabic

inscription in green on a red ground.

Place of Origin: Egypt (made)Date: unknownMaterials and Techniques: woven linen and silkStyle: FatimidMarks and inscriptions:al-mu'(minin) (?); sl . . . (?). no translation given A larger

piece belonging to the same textile is in the Musee duCluny in Paris (cl.21.871). It shows the winged animalthree times between two lines of inscriptions. Theinscriptions read as: (top) bismallah al-rahman "in thename of God the Merciful"; (bottom) thaman wa aarba'inwa arba'mi'a "four hundred and forty-eight2 (al-Munstansir, 1056/448).

Object history note:From al-Kharjah (Egypt)

As enemies of the Sunni Abbasid Caliphs, the robes of the Shi'a Fatimids weremarkedly different and purposely not black. This large-scale granting of robes was


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necessary because these robes became rank-markers in the court (semioticvirtuosity). Soon after they came to Egypt, in the mid-tenth century, the Fatimidsestablished a hierarchy of administration as well as that of clothes. The robes of the

prime minister (wazir), the chief judge (qadi) and the head chamberlain were of

silk with a golden tiraz. The lesser officials received linen robes with a golden orsilk tiraz (Xinru Liu cites Bierman, Irene A., 1980, From Politics to Art: the

Fatimid Uses of Tiraz Fabrics, Ph.D. Dissertation for University of Chicago, micro-film) . This practice reminds us that Egypt was under Byzantium before itcame under Islamic rule, and the Fatimids maintained close contact with theByzantines (Xinru Liu) .

Among the Fatimids, the luxury robes of honour were not only for the ruling dass.At his will, the ruler would grant robes to an artist or to others who pleased him.The Fatimid Caliph, al'Aziz, had been granting robes of honour to jurists residingin the mosque of al-Azhar on the day of breaking their fast since the year 988 AD( Lewis Bernard ). High officials followed the example of the Caliph to show their

patronage of the arts and learning. Yazuri, a minister in the court of the FatimidCaliph, Mustansir (1035-1094 AD), once bestowed robes of honour on two artistswho executed beautiful paintings (Arnold Thomas, 1928, Painting in Islam(Oxford: 1928)) .

SILK TRADE INVOLVING ISLAMIC AND NON ISLAMICCIVILIZATIONS

Merchants enjoyed a high status in Islamic society, and among them the most prestigious were the textile merchants. There are many quotations ascribed to theProphet in praise of trade as the best livelihood, and traders as the best Muslims:The honest, truthful Muslim merchant will stand with the martyrs on the Day ofJudgment (Ala'Uddin Ali al-Muttaqi ibn Hisam-Uddin al-Hindi's 'Kanz al-Ummal fi sunan al-aqwal wa'l af`al' (Treasure of the Doers of Good Deeds)) .

The spread of the tiraz system in Islamic countries and the fashion among thecommon Muslims of wearing silk or partially silk clothes shows that silk

production and trade increased substantially in a large area during the first five orsix centuries of Islamic rule. When sericulture and silk weaving reached lands as


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far as North Africa and Spain, silk weavers from all the Islamic countrieslegitimately produced silk textiles for the people who could afford them. Silk wasmore valuable than other materials, and so traders invested in silk and carried itacross continents. In the complex picture of transactions in various silk fibers and

textiles, a market network based on the supply and demand emerged, which linkedthe many Islamic and non-Islamic ethnic groups and civilizations and helped totransfer ideas and fashions beyond the borders of the major religions and languagesof the early medieval world (verbatim from Xinru Liu) .

The following terms for different types of silks are gleaned from Islamic Textiles:Material for a History up to the Mongol Conquest (Serjeant) :-

Harir Silk in generalBuzyun or rumi Byzantine brocade or silk brocade in Byzantine style

Washi Variegated silkIbrism Silk yarn or textile made of unbroken cocoonKhazz Floss silkMukhmal Velvet, pileMulham Half silk textile, with silk warp and other materials as weftDibaj Silk brocadeQabati , Kubati Silk tapestry border on a linen ground made in

Egypt or in the Coptic styleHarir Sini Chinese silk in generalKamkha A kind of figured Chinese silk and many kinds

of Chinese silks

Silk transactions in the Islamic empire also took the form of gift-exchanging, robe-granting and trade, as elsewhere in the contemporary world, but covered a muchlarger geographical area. Unlike the rulers of other big empires, the governments inIslamic countries did not monopolize or restrict trade in silk. In fact, theythemselves indulged in the lavish consumption of silk and other luxuries.Sometimes the Caliphs and Sultans demanded the best silks for themselves fromtraders. The demand from the rulers was so great that whenever traders haddifficulty in selling their stock they could always sell it to the government(verbatim, from Xinru Liu - quoted from Goitein) .

As silk was more valuable than other textiles, traders and pilgrims preferred

carrying silk over long distances which fetched them higher profits. The elegantladies and gentlemen of Baghdad also wore silks from China and other distantcountries. There were many important ports and routes that linked Baghdad and thecore Islamic land to the world. Zabid on the Red Sea was the gateway to Chinaand the seaport of Yemen (Serjeant quoted by Xinru Liu) . Aden was a port thatreceived goods from 'Sind, Hind, China, Zandj, Fars, Basra, Jidda, and Kidzum'.


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supported him with 2285 pieces of various kinds of tiraz silk, 21 pieces of sea wool(suf al-bahr), 2 robes perfumed with ambergris, 11 pieces of scarlet cloth(siklaturi), 15 of striped stuff, 7 carpets of brocade, 2 garments of Roman (Rumi)

brocade and 2 marten furs (Serjeant) . These items remind us of the Islamic silks

found in Christian Spain, like the figured silk with Arabic inscriptions found in thetomb of Bishop Gurb of Barcelona and the Islamic silks used for Christian liturgy(quoted by Xinru from Shepherd, DC, 1978, 'A Treasure from a ThirteenthCentury Tomb', Bulletin, Cleveland Museum of Art, vol. 65, no. 4. pp. 111-29) .

The disintegration of the tiraz system began in the peripheral regions of theAbbasid Empire where Sultans developed their own tiraz system. From the mid-tenth century even the tiraz in Baghdad was under the control of the Persian ShiiteBuwayhid princes. The caliphate obviously could not stop the Buyid Sultan of theFars in Iran from replacing the name of the Caliph with that of the Sultan on thetiraz (quoted by Xinru from Serjeant) .

CONCLUSION

The divergence between creed and practice despite the finality of Quranicinstructions led in no small measure to the development of the institution of Tiraz

textiles. This goes to show that even though the Quran set a fixed code, thetheologists in Islam found ways of interpreting it in a manner to suit needs of thesociety at large. This was fortuitous for the silk industry, considering the fact thatmost of regions conquered by Islamic Arabs like Persia, Central Asia, ByzantineEgypt, etc already had a flourishing silk industry. The technological and artisticdevelopment of Islamic textiles which surpassed that of many contemporarycivilizations was achieved through the Tiraz system.

In Fatimid Egypt there was to a great extent the continuation of Byzantine

influence in Tiraz textiles, since most of the weavers were Coptic Christians; thus,we have examples of Tiraz from Fatimid Egypt with figural patterns and animalmotifs normally forbidden in Islam.