Nasīhatu Ahli Az-Zamān authored by Shaykh Mujaddid `Uthmān Dan Fodio rahimahullāh 35

🕌 *HALQAH SESSION*

بسم الله الرحمن الرحيم
الحمد لله رب العالمين والصلاه والسلام على رسول الله
وعلى اله وصحبه ومن تبعهم بإحسان إلى يوم الدين

Assalāmu Alaykum Warahmatullāh Wabarakātuh
Honored brothers and sisters on this platform
You are welcome to this morning’s session of the Halqah
We ask Allāh to make it beneficial for us and for you
īn
We shall continue from where we stopped in our Commentary on the _Nasīhatu Ahli Az-Zān_ written by Shaykh Uthmān Danfodio – rahimahullāh
We stopped at where the Shaykh said
قلت وعلى هذا فلا ننكر إنكار الحرام على من اقتنى بما ذكر من غير استعمال وإن كان الورع ترك ذلك لأنه من المسائل التي اختلف العلماء في حكمها
_”I say and based on this, we do not rebuke by way of Harām anyone that possesses what has been mentioned but does not use them – even though scrupulousness is to avoid that – because it is ong the matters about whose ruling the Ulā differed.”_
He was talking about the matter of possessing silver and golden plates and cups
Then he said- rahimahullāh
ومن أمثلة الأمور التي اختلف العلماء في حكمها لبس الحرير في الجهاد لكن أكثره خز
_”And of the matters about whose ruling the Ulā differed the wearing of Silk Dresses in Jihād, though most of that is Khuzz (A dress made of Whool and Silk)”_
He said
قال عبد الباقي في شرح المختصر عند قول المصنف
(وعصى وصحت إن لبس حريرا)
أيحرم لبس الحرير لحكة أو في الجهاد على المشهور لأنه قول ابن القاسم وروايته عن مالك خلافا لإبن حبيب في الأول ولإبن ولإبن ماجشون في الثاني، معللا بأن فيه مباهاة والإرهاب في الحرب وبأنه يقي عند القتال من النبل وغيره عند عدم السلاح، وأجازه فيه جماعة من الصحابة والتابعين. انتهى

_”Abdul Bāqī said in his Sharh on the Mukhtasar, when he was speaking about the statement of the Author that says “And he sins by so doing, but there is no wrong if he wears the Silk”_
_Can it be said that it is Harām to wear silk due to rash or in Jihād – in accordance with the official position because it is the narration of Ibn Al-Qāsim and his narration from Mālik as opposed to the position of Ibn Al-Habib’s in the former and Ibn Mājishūn in the later, making reason for that by saying that it constitute a flagrant diaplay, and terrorism in war, and that it protects the body from arrows on the absence of armours? Some of the Sahābah and the Tābi’īn permitted it.”_ end quote
We say and help comes from Allāh
As for the wearing of Silk, it is Harām for a man to wear the natural silk and to sit upon it. This is by the consensus of the Ulā
But it is Permissible to wear a dress that has some silk content as long as it’s silk content is not more than what is covered by the span of four fingers
This is evidenced by what was recorded by Imām Al-Bukhārī and Imām Muslim in the Hadīth of Abū ‘Uthmān An-Nahdī that the Rasūl -salallāhu alayhi wasall – granted alleviation on that
This is agreed upon by all of the Madhāhib
But then, it is not permissible to wear the cloth mixed with Silk in more than the proportion mentioned in the Hadīth above
This is evidenced by the Hadīth recorded by Imām Al-Bukhārī from Al-Barrā bn ‘Āzib – radiyallāhu ‘anhumā – that the Rasūl -salallāhu alayhi wasall – forbade that
As for wearing Silk dresses for excuses such as Rashes and severe itches, that irritate immensely when Whoolen or cotton dresses are worn, there is evidence of it’s permissibility
This is evidenced in the Hadith recorded by Imām Al-Bukhārī in the Sahih from Anas bn Mālik – radiyallāhu ‘anhu – that the Rasūl -salallāhu alayhi wasall – granted _Rukhsah_ (dispensation) and excuse to Az-Zubayr and ‘Abdurrahmān to wear Silk due to the Irritating Rash that they had
In Fat’hu Al-Bārī Ibn Hajar quoted At-Tabarī to have said, using as evidence this Hadīth
_”In it is proof that the forbiddance of wearing the Silk is not inclusive of anyone who has an ailment that is lightened by the wearing of Silk”_
Other conditions that will necessitate that this ruling applies to them include the inability to get other clothing, etc
As for it’s wearing in Jihād, the Ulā differed on this, as referenced by Ibn Fūdī – rahimahullāh.
The reason for this is that the Hadith of Anas referred above, in some variant of it says

_”Then He – salallāhu ‘alayhi wasall – excused them to wear the Silk Garments due to a Battle they were to take place in”_
This Hadīth Variant was recorded in Sahih Muslim and commented upon by Imām Al-‘Aynī on ‘Umdatu Al-Qārī
This is the reference of Shaykh Uthmān Danfodio in the statement above
But what is strongest, and Allāh is knows best is that Silk is permitted to be worn when there is a necessity ( _Darūrah_ ) for it. Whether in Jihād or outside it
Shaykh Uthmān Danfodio then said
وعلى هذا فلا ننكر إنكار الحرام على من لبس الحرير في الجهاد وإن كان المشهور عدم جواز ذلك لأنه من المسائل التي اختلف العلماء في حكمها
_”And based on this, we do not rebuke by way of Harām anyone who wears Silk in Jihād, even though the Dominant position (in our Madh’hab) is the impermissibility of that, because it is of the matters upon whose ruling the Ulā have differed.”_
Then he said
ومن أمثلة ما وقع في هذا الزمان من الأمور التي اختلف العلماء في حكمها تعليق الأجراس في أعناق الدواب وهي الجلاجل الكبار
_”And Of the matters that have occurred in this era about whose ruling the Ulā have differed is the hanging of bells on the necks of animals. And these are large bells”_
He said
وفي مختصر الخليل ابن إسحاق ويكره تعليق الأجراس والأوتاد في أعناق الدواب
_”And in the Mukhtasar of Al-Khalīl bn Is’hāq and it is disliked to hang bells and instruments on the necks of animals”_
Then he said
قلت كلامه صريح بأنه مكروهة
_”I say his statement is clear that it is disliked”_
وقال ابن جزي في القوانين لا يجوز شد الأوتاد على الدواب ولا تعليق الأجراس عليها، للنهي عن ذلك في الحديث، وفي جلاجل الكبار بخلاف الصغار. انتهى
_”And In Juzayy said in the Qawānīn there is no permissibility to tieing sound instruments on animals nor to hang bells of them. This is due to the Hadīth that forbade that. Se applies to the large bells that make sounds, not the small bells (that make no sound at all)”_ end quote .

he said:

وظاهر كلامه أنها محرمة
_”And what is apparent in his statement is that it is Harām”_
وقال القسطلاني في الإرشاد في باب ما قيل في الجرس ونحوه في صحيح البخاري والنهي للتنزيه. انتهي
_”And Al-Qastalānī said in the Irshād under the Chapter on the Bell and it’s likes in Sahih Al-Bukhārī And the forbiddance mentioned here is by way of dislike.”_
He said
قلت وعلى هذا فلا ننكر إنكار الحرام على من علقها في أعناق الدواب، وإن كان المشهور عدم جواز ذلك في الجلاجل الكبار لأنه من المسائل التي اختلف العلماء في حكمها
_”I say And based on this, we do not rebuke by way of Harām anyone who hangs them on animals – though the Dominant position (in our Madh’hab) is the impermissibility of that on the sounding bells – this is because this is of the matters about whose ruling the Ulā differed.”_
I say, and help comes from Allāh
May Allāh be merciful upon Shaykh Uthmān Danfodio and unite us with him in the Firdaws,
There is no excuse for the one who uses Sounding bells on animals used for war or for other than it
Or any of those instruments that make sounds to attract attention or to display affluence and power
This is because the Hadīth forbidding this is clear, as was referred to by Imām Ibn Juzayy – rahimahullāh
It was recorded by Imām Muslim in the Sahih from Abū Hurayrah – radiyallāhu ‘anhu – that the Rasūl -salallāhu alayhi wasall – said
لاتصحب الملائكة رفقة فيها كلب أو جرس
_”The Angels do not stay around the the travellers that are accompanied by dog or Bell.”_
It was mentioned by the author of Lisānu Al-‘Arab and some other scholars that the reason for this forbiddance was because the Rasūl -salallāhu alayhi wasall – did not want the enemy to hear the sound of his approach
This is false
Reason been that the reference here is the distance of the Angels from such a company
And it is known by necessity that the Angels only distance themselves from anything that is Harām by itself
There is therefore no excuse to those that consider it permissible to hang these bells even in Jihād as opposed to the position held by Shaykh Uthmān Danfodio in the above

And may Allāh illumine his grave, Amīn
Then, it should be known that some of the Ulā considered the use of the electronic bell permissible for doors and for alarms as long as it is not used as a musical instrument.

And Allāh knows best
Lastly, a question has been asked
_”Is it permissible to pay the Butcher from the Slaughter on the Day of Īd?”_
*ANSWER*
Alhdulillāh!
This is not permissible for the following reasons
. It is not permissible to sell anything from the Sacrifice. The sacrifice is meant for eating, giving out as Sadaqah and as gifts. The use of a part of it to pay the Butcher is a form of selling it. This reasoning was mentioned by Ibn Qudāmah Al-Maqdisī in Al-Mughnī
. There is a clear Hadīth forbidding that. This was recorded by Imām Muslim in his Sahih from Alī bn Abī Tālib – radiyallāhu ‘anhu – that he said
أمرني رسول الله صلى الله عليه وسلم أن أقوم على بدنه، وأن أتصدق بلحمها وجلودها وأجلتها، وأن لا أعطي الجزار منها، وقال نحن نعطيه من عندنا
_”The Messenger of Allāh – salallāhu ‘alayhi wasall – commanded me to take care of the sacrifice of a cel, to give its meat, skin and saddle in charity, and not to give anything of it to the butcher as a compensation. He said, “We will give him something from ourselves”_
Likewise, Qādī ‘Abdulwahhāb Al-Mālikī mentioned in his book _Al-Ma’ūnah ‘Alā Madh’habi Ahli Al-Madīnah_ from ‘Alī bn Abī Tālib – radiyallāhu ‘anhu – that he said
نهاني رسول الله صلى الله عليه وسلم أن أعطي الجازر من الأضحية شيئا
_”The Messenger of Allāh – salallāhu ‘alayhi wasall – forbade me from giving the butcher anything of the Sacrifice (as his pay).”_
This is wrong as you have seen from the above.
Let nothing from the sacrifice be sold, it must all be eaten or given out in Sadaqah, and Allāh knows best
Bārakallāhu Fīkum
Jazakumullāhu Khayran
We shall end our Halqah with this this morning
We ask Allāh to.make it heavy on our scales on the Day of Qiyāmah
سبحانك اللهم وبحمدك أشهد أن لا إله إلا أنت أستغفرك وأتوب إليك
سبحان ربك رب العزة عما يصفون وسلام على المرسلين والحمد لله رب العالمين
الله أكبر الله أكبر الله أكبر والعزة لله
As sal alaykum warahmatullah Wabarakātuh

7th Dhu Al-Hijjah 1439H
19 August 2018
IslamNode

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