سنن نسائي
Nasai
كتاب الزينة من السننThe Book of Adornment
بَابُ : تَحْرِيمِ الذَّهَبِ عَلَى الرِّجَالِChapter: Prohibition of Gold for Men
Hadith 5158
اُردوEn
أَخْبَرَنِي شُعَيْبُ بْنُ شُعَيْبِ بْنِ إِسْحَاق ، قَالَ : حَدَّثَنَا عَبْدُ الْوَهَّابِ بْنُ سَعِيدٍ ، قَالَ : حَدَّثَنَا شُعَيْبٌ ، عَنْ الْأَوْزَاعِيِّ ، عَنْ حَدِيثِ يَحْيَى بْنِ أَبِي كَثِيرٍ ، قَالَ : حَدَّثَنِي أَبُو شَيْخٍ ، قَالَ : حَدَّثَنِي حِمَّانُ ، قَالَ : حَجَّ مُعَاوِيَةُ فَدَعَا نَفَرًا مِنْ الْأَنْصَارِ فِي الْكَعْبَةِ ، فَقَالَ : أَنْشُدُكُمْ بِاللَّهِ , أَلَمْ تَسْمَعُوا رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ " يَنْهَى عَنِ الذَّهَبِ " ؟ ، قَالُوا : نَعَمْ ، قَالَ : وَأَنَا أَشْهَدُ .
´Himman said:` "Mu'awiyah went on Hajj and he called a group of Ansar to the Ka'bah. He said: 'I adjure you by Allah, did you hear the Messenger of Allah [SAW] forbid gold?' They said: 'Yes.' He said: 'And I bear witness to that.'"
Related hadith on this topic
Explanation & Benefits
Shaykh Umar Farooq Saeedi
Benefits and Issues:
➊ The noble Companions (radi Allahu anhum) were very courageous in speaking the truth; Hazrat Miqdam (radi Allahu anhu) was not at all afraid of the leadership of Hazrat Muawiyah (radi Allahu anhu) and spoke the truth without hesitation.
➋ At the beginning of this conversation, it is mentioned that a man said something; perhaps the one who said it was Hazrat Muawiyah (radi Allahu anhu) himself, but out of respect, it has been kept ambiguous.
➌ The families of Banu Umayyah and Ahl al-Bayt had their own particular inclinations in political matters; this was an extremely troubling period in the history of Islam, which has now passed. Now, we pray for all the noble Companions (radi Allahu anhum) and do not harbor any malice in our hearts towards any of them. A historian has the right, according to the events, to incline towards any side, but it should be kept in mind that on the other side as well are Companions of great stature.
➍ Regarding Hazrat Muawiyah (radi Allahu anhu), it is mentioned that in his house, silk and the skins of predatory animals were used; perhaps he interpreted the statements of the Messenger (sallallahu alayhi wa sallam) in some way.
➊ The noble Companions (radi Allahu anhum) were very courageous in speaking the truth; Hazrat Miqdam (radi Allahu anhu) was not at all afraid of the leadership of Hazrat Muawiyah (radi Allahu anhu) and spoke the truth without hesitation.
➋ At the beginning of this conversation, it is mentioned that a man said something; perhaps the one who said it was Hazrat Muawiyah (radi Allahu anhu) himself, but out of respect, it has been kept ambiguous.
➌ The families of Banu Umayyah and Ahl al-Bayt had their own particular inclinations in political matters; this was an extremely troubling period in the history of Islam, which has now passed. Now, we pray for all the noble Companions (radi Allahu anhum) and do not harbor any malice in our hearts towards any of them. A historian has the right, according to the events, to incline towards any side, but it should be kept in mind that on the other side as well are Companions of great stature.
➍ Regarding Hazrat Muawiyah (radi Allahu anhu), it is mentioned that in his house, silk and the skins of predatory animals were used; perhaps he interpreted the statements of the Messenger (sallallahu alayhi wa sallam) in some way.
Source: Sunan Abu Dawood – Commentary by Shaykh Umar Farooq Saeedi, Page: 4131
Hafiz Muhammad Ameen
“Silk cushions”: Items that are for common use are used by both women and men, and it is difficult to distinguish between them; therefore, they should not be made of silk or gold. Anyone can sit on a cushion.
Source: Sunan Nasa'i: Translation and Benefits by Shaykh Hafiz Muhammad Amin Hafizullah, Page: 5153
Hafiz Muhammad Ameen
Matar has narrated the hadith with this chain: “From Abu Shaykh who said: While we were with Mu'awiyah...” Whereas Yahya ibn Abi Kathir has narrated it and said: “Abu Shaykh al-Hana'i narrated to me from Abu Haman: that Mu'awiyah...” Thus, Yahya has inserted Abu Haman as an intermediary between Abu Shaykh and Mu'awiyah. Furthermore, there is also disagreement among the students of Yahya ibn Abi Kathir. When Ali ibn Mubarak narrated from Yahya, he said: “Abu Shaykh al-Hana'i narrated to me from Abu Haman: that Mu'awiyah...” But when Yahya’s student Harb ibn Shaddad narrated from him, he said: “Abu Shaykh narrated to me from his brother Haman: that Mu'awiyah...” The details of this will come in the following narrations.
Source: Sunan Nasa'i: Translation and Benefits by Shaykh Hafiz Muhammad Amin Hafizullah, Page: 5155
Hafiz Muhammad Ameen
The explanation of this has already been given under the previous hadith.
Source: Sunan Nasa'i: Translation and Benefits by Shaykh Hafiz Muhammad Amin Hafizullah, Page: 5156
Hafiz Muhammad Ameen
Al-Awza‘i rahimahullah opposed Harb bin Shaddad in this way: he narrates from Yahya bin Abi Kathir saying: “Abu Shaykh narrated to me, he said: Haman narrated to me,” whereas Harb bin Shaddad said “from his brother Haman” instead of “Haman,” as has already been explained earlier. The students of Al-Awza‘i differed on this (the details of which are coming in the following narrations) as follows: when Shu‘ayb narrated from Al-Awza‘i, he said: “Abu Shaykh narrated to me, he said: Haman narrated to me, he said: Mu‘awiyah performed Hajj…” When ‘Imarah bin Bishr narrated from him, he said: “Abu Ishaq narrated to me, he said: Haman narrated to me, he said: Mu‘awiyah performed Hajj…” One of Al-Awza‘i’s students, ‘Uqbah (ibn ‘Alqamah al-Ma‘afiri al-Bayruti), narrated from Al-Awza‘i saying: “Abu Ishaq narrated to me, he said: Ibn Haman narrated to me, he said: Mu‘awiyah performed Hajj…” The fourth student of Al-Awza‘i, Yahya bin Hamzah, narrated and, differing from the other three students of Al-Awza‘i, said: “Yahya narrated to us: Haman narrated to us, he said: Mu‘awiyah performed Hajj…”
In summary: Shu‘ayb, when narrating from his teacher Al-Awza‘i, narrated the report of Yahya bin Abi Kathir and mentioned Abu Shaykh as the teacher of Yahya bin Abi Kathir. ‘Imarah bin Bishr narrated from Al-Awza‘i the narration of Yahya and considered Abu Ishaq al-Sabi‘i as the teacher of Yahya bin Abi Kathir. Another student of Al-Awza‘i, Yahya bin Hamzah, narrated the same report and mentioned Haman as the teacher of Yahya bin Abi Kathir. For further details, see (Dhakhīrat al-‘Uqbā Sharh Sunan al-Nasa’i by al-Atiyubi: 38/227–229).
In summary: Shu‘ayb, when narrating from his teacher Al-Awza‘i, narrated the report of Yahya bin Abi Kathir and mentioned Abu Shaykh as the teacher of Yahya bin Abi Kathir. ‘Imarah bin Bishr narrated from Al-Awza‘i the narration of Yahya and considered Abu Ishaq al-Sabi‘i as the teacher of Yahya bin Abi Kathir. Another student of Al-Awza‘i, Yahya bin Hamzah, narrated the same report and mentioned Haman as the teacher of Yahya bin Abi Kathir. For further details, see (Dhakhīrat al-‘Uqbā Sharh Sunan al-Nasa’i by al-Atiyubi: 38/227–229).
Source: Sunan Nasa'i: Translation and Benefits by Shaykh Hafiz Muhammad Amin Hafizullah, Page: 5157
Hafiz Muhammad Ameen
Commentary:
The commentator of Sunan an-Nasa'i, Muhammad bin Ali al-Aytubi, says that in the "al-Mujtaba" edition, it is written as "‘Ammarah," but the correct version is "Qatadah," as is found in Sunan an-Nasa'i "al-Kubra" 5/439 and Tuhfat al-Ashraf 8/436. Imam an-Nasa'i rahimahullah has declared the narration of ‘Ammarah (which is in fact Qatadah) to be authentic. The reason for this is that "Qatadah" is more precise (ahfaz) than Yahya, therefore the narration reported by him is preferred, because in this way it becomes a preserved and authentic narration. In summary, the direct narration of Qatadah from Abu Shaykh from Mu‘awiyah radi Allahu anhu is the correct one, whereas other narrators have mentioned an intermediary—Haman, or Abu Haman, or Ibn Haman—between Abu Shaykh and Mu‘awiyah radi Allahu anhu. And Allah knows best.
The commentator of Sunan an-Nasa'i, Muhammad bin Ali al-Aytubi, says that in the "al-Mujtaba" edition, it is written as "‘Ammarah," but the correct version is "Qatadah," as is found in Sunan an-Nasa'i "al-Kubra" 5/439 and Tuhfat al-Ashraf 8/436. Imam an-Nasa'i rahimahullah has declared the narration of ‘Ammarah (which is in fact Qatadah) to be authentic. The reason for this is that "Qatadah" is more precise (ahfaz) than Yahya, therefore the narration reported by him is preferred, because in this way it becomes a preserved and authentic narration. In summary, the direct narration of Qatadah from Abu Shaykh from Mu‘awiyah radi Allahu anhu is the correct one, whereas other narrators have mentioned an intermediary—Haman, or Abu Haman, or Ibn Haman—between Abu Shaykh and Mu‘awiyah radi Allahu anhu. And Allah knows best.
Source: Sunan Nasa'i: Translation and Benefits by Shaykh Hafiz Muhammad Amin Hafizullah, Page: 5161
Hafiz Muhammad Ameen
Urdu footnote:
"Little by little" — In Arabic, the word "muqatta‘" is used, meaning it should be in small quantity and in separate places. For example: if it is in the form of engravings on the hilt of a sword or in the form of dots. Gold should not be plated over the entire hilt. Similarly, if there are marks of gold on a silver ring. Likewise, if silk is present in small pieces on another fabric, or if there are silk lines or small strips, then there is no harm. In other words, it should be in small quantity and in different places. It should be remembered that this is for men. For women, the use of gold and silk is absolutely permissible, as has already been clarified in the previous hadith.
"Little by little" — In Arabic, the word "muqatta‘" is used, meaning it should be in small quantity and in separate places. For example: if it is in the form of engravings on the hilt of a sword or in the form of dots. Gold should not be plated over the entire hilt. Similarly, if there are marks of gold on a silver ring. Likewise, if silk is present in small pieces on another fabric, or if there are silk lines or small strips, then there is no harm. In other words, it should be in small quantity and in different places. It should be remembered that this is for men. For women, the use of gold and silk is absolutely permissible, as has already been clarified in the previous hadith.
Source: Sunan Nasa'i: Translation and Benefits by Shaykh Hafiz Muhammad Amin Hafizullah, Page: 5152
Hafiz Muhammad Ameen
(1) The purpose of Imam al-Nasa’i is to clarify that the previously mentioned narration (Hadith: 5162) is more authentic, which is narrated by Nadhr ibn Shumayl from Bayhas ibn Fahdan, from Abu Shaykh al-Hana’i, and he from Mu’awiyah radi Allahu anhu. Whereas the mentioned narration: 5163, which is narrated by Ali ibn Ghurab from Bayhas ibn Fahdan, he from Abu Shaykh, and he from Abdullah ibn Umar radi Allahu anhuma, this narration is weak as a Musnad of Ibn Umar. However, its text is authentic due to its being a Musnad of Mu’awiyah radi Allahu anhu. Nadhr ibn Shumayl is far more reliable and firm in memory than Ali ibn Ghurab, whereas Ali ibn Ghurab is weak, a mudallis, and a Shi’ite. And Allah knows best.
(2) Since the chain of narration is not mentioned in the translation, the frequent repetition of a narration becomes a cause of annoyance and weariness for the readers, and it appears useless to them. However, Imam al-Nasa’i rahimahullah intended to show the difference in the chain of narration, which serves as a foundation for determining the status of a hadith, and in the view of the hadith scholars, this is an extremely valuable, beneficial, and interesting matter.
(2) Since the chain of narration is not mentioned in the translation, the frequent repetition of a narration becomes a cause of annoyance and weariness for the readers, and it appears useless to them. However, Imam al-Nasa’i rahimahullah intended to show the difference in the chain of narration, which serves as a foundation for determining the status of a hadith, and in the view of the hadith scholars, this is an extremely valuable, beneficial, and interesting matter.
Source: Sunan Nasa'i: Translation and Benefits by Shaykh Hafiz Muhammad Amin Hafizullah, Page: 5163
