Al-Katam: Al -Bukhari narrated in his (Sahih): On the authority of Othman bin Abdullah bin Mawhib, he said: We entered upon Umm Salamah, may God be pleased with her, and she brought out a hair from the hair of the Messenger of God, may God bless him and grant him peace, and then it was dyed with henna and mute.
And in ((The Four Sunan)): On the authority of the Prophet, may God’s prayers and peace be upon him, that he said: “The best things you can change gray hair with are henna and katam.”
And in ((The Two Sahihs)): On the authority of Anas, may God be pleased with him, that Abu Bakr, may God be pleased with him, was dyed with henna and katam.
And in “Sunan Abi Dawood”: On the authority of Ibn Abbas, may God be pleased with them, he said: The Prophet, may God bless him and grant him peace, passed by a man who had been dyed with henna, and he said:
((How good is this))? Then another passed by who had been dyed with henna and katam, and he said: “This is better than this.” Then another passed by who had been dyed with yellowish, and he said: “This is better than all of this.”
Al-Ghafiqi said: ((Kutm is a plant that grows in the plains, its leaf is close to olive leaf, it rises above its height, and it has a fruit as much as a pepper, inside it is nucleated, if it is sour, black, and if the juice is extracted from it, its juiciness and the judiciousness of its leaves are strong. The dog’s bite, and its origin is that if it was cooked with water, it would have ink for writing.
Al-Kindi said: If it is applied with katam, it will analyze the water that falls into the eye and cure it.
Some people thought that the wasma is the wasma, which is the Nile paper, and this is an illusion, because the wasma is not the cut. The owner of ((Al-Sahah)) said: ((Al-Katam by movement: a plant mixed with wasmah and dyed with it. It was said: Al-Wasmah is a plant with long leaves that turns blue in color, larger than the leaves of the dispute, similar to the leaves of the cowpea, and larger than it. It is brought from the Hijaz and Yemen.
If it is said: It has been proven in “Al-Sahih” on the authority of Anas, may God be pleased with him, that he said: “The Prophet, may God’s prayers and peace be upon him, did not purify him.”
It was said: Ahmad bin Hanbal answered this and said: It was witnessed by other than Anas, may God be pleased with him, that the Prophet, may God bless him and grant him peace, impregnated. And the one who testified is not the same as the one who did not, for Ahmad confirmed the pigment of the Prophet, may God’s prayers and peace be upon him, and with him was a group of hadiths, and Malik denied it.
If it is said: It has been proven in (Sahih Muslim) that it is forbidden to dye with black in the case of Abu Quhafa when he was brought with his head and beard like a thagama white, then he said: ((Change this gray hair and avoid it black)). Silence blackens the hair.
The answer is from two sides, one of them: that the pure blackening is forbidden, but if something else is added to the henna, such as katam and the like, there is nothing wrong with it, because katam and henna make the hair between red and black unlike wasama, it makes it black and coal, and this is the correct answer.
The second answer: Pigment in black that is forbidden is deceitful pigment, like the pigment of a maid’s hair, and an older woman deceives the husband, and the master with that, and the pigment of the sheikh deceives the woman with that, then it is from fraud and deception. That they were dyeing with black, Ibn Jarir mentioned this on their authority in the book “Tahdheeb al-Athar”, and he mentioned it on the authority of Othman Ibn Affan, Abdullah Ibn Ja`far, Saad Ibn Abi Waqqas, Uqba Ibn Amer, Al-Mughirah Ibn Shu`bah, Jarir Ibn Abdullah, and Amr Ibn Aas.
He narrated it on the authority of a group of followers, including: Amr bin Othman, Ali bin Abdullah bin Abbas, Abu Salamah bin Abdul Rahman, Abdul Rahman bin Al-Aswad, Musa bin Talha, Al-Zuhri, Ayoub, and Ismail bin Maadi Karb.
It was narrated by Ibn al-Jawzi on the authority of Muharib bin Dithar, Yazid, Ibn Jurayj, Abu Yusuf, Abu Ishaq, Ibn Abi Layla, Ziyad bin Ala’a, Ghaylan bin Jami’, Nafi’ bin Jubayr, Amr bin Ali Al-Muqaddami, and Al-Qasim bin Salam