سنن ابن ماجه
Ibn Majah
كتاب الأطعمةChapters on Food
بَابُ : أَكْلِ الْجُبْنِ وَالسَّمْنِChapter: Eating cheese and ghee
Hadith 3367
اُردوEn
حَدَّثَنَا إِسْمَاعِيل بْنُ مُوسَى السُّدِّيُّ , حَدَّثَنَا سَيْفُ بْنُ هَارُونَ , عَنْ سُلَيْمَانَ التَّيْمِيِّ , عَنْ أَبِي عُثْمَانَ النَّهْدِيِّ , عَنْ سَلْمَانَ الْفَارِسِيِّ , قَالَ : سُئِلَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ عَنِ السَّمْنِ وَالْجُبْنِ وَالْفِرَاءِ , قَالَ : " الْحَلَالُ مَا أَحَلَّ اللَّهُ فِي كِتَابِهِ , وَالْحَرَامُ مَا حَرَّمَ اللَّهُ فِي كِتَابِهِ , وَمَا سَكَتَ عَنْهُ فَهُوَ مِمَّا عَفَا عَنْهُ " .
´It was narrated that Salman Al-Farisi said:` “The Messenger of Allah (ﷺ) was asked about ghee, cheese and wild donkeys. He said: ‘What is lawful is that which Allah has permitted, in His Book and what is unlawful is that which Allah has forbidden in His Book. What He remained silent about is what is pardoned.’”
Related hadith on this topic
Explanation & Benefits
Maulana Ataullah Sajid
Benefits and Issues:
➊
"Faraa" has two meanings:
(a)
The plural of "fur", i.e., clothing made from pelts or hides.
(b)
The plural of "fara’", i.e., wild donkey (onager).
Here, both meanings can be correct. (For clarification regarding the wild donkey, see Benefit No. 1 of Hadith: 3090.)
➋
By "the Book of Allah" is meant Allah’s law, which includes both the Qur’an and the Hadith.
➌
Those things regarding which prohibition is not explicitly stated, but there is an indication of prohibition, are also forbidden. For example:
Those animals which have been ordered to be killed. (See Hadith: 3087)
Or those which have been forbidden to be killed. (See Hadith: 3223)
➍
Those things in which no cause of prohibition is found are lawful, whether or not they are mentioned in the Qur’an and Hadith.
➊
"Faraa" has two meanings:
(a)
The plural of "fur", i.e., clothing made from pelts or hides.
(b)
The plural of "fara’", i.e., wild donkey (onager).
Here, both meanings can be correct. (For clarification regarding the wild donkey, see Benefit No. 1 of Hadith: 3090.)
➋
By "the Book of Allah" is meant Allah’s law, which includes both the Qur’an and the Hadith.
➌
Those things regarding which prohibition is not explicitly stated, but there is an indication of prohibition, are also forbidden. For example:
Those animals which have been ordered to be killed. (See Hadith: 3087)
Or those which have been forbidden to be killed. (See Hadith: 3223)
➍
Those things in which no cause of prohibition is found are lawful, whether or not they are mentioned in the Qur’an and Hadith.
Source: Commentary on Sunan Ibn Mājah by Mawlānā ‘Atā’ullāh Sājid, Page: 3367
Shaykh Dr. Abdur Rahman Freywai
Explanation:
1:
That is, its use is permissible and allowed.
This is why the jurists have adopted the principle that things are, by their origin, lawful and permissible.
This is also supported by this noble verse: ﴿هُوَ الَّذِي خَلَقَ لَكُم مَّا فِي الأَرْضِ جَمِيعاً﴾ (), but with the condition that there is no evidence regarding their prohibition.
Because once evidence of prohibition is established, then they become unlawful.
Some have used the aforementioned principle of the jurists and the aforementioned verse to argue for the permissibility of betel leaf (paan), tobacco, and cigarettes.
However, this argument is not correct.
Because things are, by their origin, permissible,
but with the condition that they are not harmful.
If harm becomes apparent sooner or later, then in such a case, they will by no means remain permissible.
And the harm and damage present in the aforementioned things is not hidden from anyone.
Moreover, their use falls under the category of "tabdheer" (extravagance and wastefulness).
Therefore, there should be no doubt regarding their prohibition.
Note:
(Based on supporting evidence, this hadith is hasan,
otherwise, its narrator Saif is severely weak.
See:
Ghayat al-Maram no. 3,
and refer to al-Albani 428)
1:
That is, its use is permissible and allowed.
This is why the jurists have adopted the principle that things are, by their origin, lawful and permissible.
This is also supported by this noble verse: ﴿هُوَ الَّذِي خَلَقَ لَكُم مَّا فِي الأَرْضِ جَمِيعاً﴾ (), but with the condition that there is no evidence regarding their prohibition.
Because once evidence of prohibition is established, then they become unlawful.
Some have used the aforementioned principle of the jurists and the aforementioned verse to argue for the permissibility of betel leaf (paan), tobacco, and cigarettes.
However, this argument is not correct.
Because things are, by their origin, permissible,
but with the condition that they are not harmful.
If harm becomes apparent sooner or later, then in such a case, they will by no means remain permissible.
And the harm and damage present in the aforementioned things is not hidden from anyone.
Moreover, their use falls under the category of "tabdheer" (extravagance and wastefulness).
Therefore, there should be no doubt regarding their prohibition.
Note:
(Based on supporting evidence, this hadith is hasan,
otherwise, its narrator Saif is severely weak.
See:
Ghayat al-Maram no. 3,
and refer to al-Albani 428)
Source: Sunan al-Tirmidhi – Majlis ‘Ilmi Dar al-Da‘wah, New Delhi Edition, Page: 1726
