Nasīhatu Ahli Az-Zamān authored by Shaykh Mujaddid `Uthmān Dan Fodio rahimahullāh 34

🕌 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, Amīn
We shall continue from where we stopped in our Commentary on the Nasīhatu Ahli Az-Zamān 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 among the matters about whose ruling the Ulamā 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 Ulamā 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 مباراة 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 display, 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

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

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 Ulamā. But it is Permissible to wear a dress that has some silk content as long as it’s silk content is not more that 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 wasallam – 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 wasallam – 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 wasallam – 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 Ulamā 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 wasallam – 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 knows best is that Silk is permitted to be worn when there is a necessity ( Darūrah ) for it whether in Jihād or outside of 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 Ulamā 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 Ulamā 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. Same 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 Ulamā 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 wasallam – 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 wasallam – 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 Ulamā considered the use of the electronic bell permissible for doors and for alarms as long as it is not used as a musical instrument, this position was held by the Faqih Shaykh Muhammad bn Salih Al-Uthaymin – rahimahullah, 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

8th Dhu Al-Qa’adah 1439H
22nd July 2018
IslamNode

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