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سنن نسائي
Nasai
بَابُ : التَّشْدِيدِ فِي لُبْسِ الْحَرِيرِChapter: Stern Warning Against Wearing Silk, and That Whoever Wears it in This World Will Not Wear it in the Hereafter
Hadith 5307
اُردوEn
أَخْبَرَنَا مَحْمُودُ بْنُ غَيْلَانَ ، قَالَ : أَنْبَأَنَا النَّضْرُ بْنُ شُمَيْلٍ ، قَالَ : أَنْبَأَنَا شُعْبَةُ ، قَالَ : حَدَّثَنَا خَلِيفَةُ ، قَالَ : سَمِعْتُ عَبْدَ اللَّهِ بْنَ الزُّبَيْرِ ، قَالَ : لَا تُلْبِسُوا نِسَاءَكُمُ الْحَرِيرَ ، فَإِنِّي سَمِعْتُ عُمَرَ بْنَ الْخَطَّابِ ، يَقُولُ : قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ : " مَنْ لَبِسَهُ فِي الدُّنْيَا لَمْ يَلْبَسْهُ فِي الْآخِرَةِ " .
´Khalifah said:` "I heard 'Abdullah bin Az-Zubair say: 'Do not let your womenfolk wear silk, for I heard 'Umar bin Al-Khattab say: The Messenger of Allah [SAW] said: Whoever wears it in this world will not wear it in the Hereafter.'"
Related hadith on this topic
Brief Explanation
1؎: This is the personal understanding of Abdullah ibn Zubair radi Allahu anhuma; he understood this statement in a general sense, whereas it is actually for men. It is possible that the hadith of the Messenger sallallahu alayhi wa sallam did not reach him in which it is explicitly stated: "Silk is lawful for the women of my ummah and unlawful for the men." And Allah knows best.
Explanation & Benefits
Hafiz Muhammad Ameen
Urdu marginal note:
"Your women" — Abdullah ibn al-Zubayr radi Allahu anhu understood this command to be general, whereas the correct view is that the prohibition of silk is specific to men. Authentic and explicit ahadith indicate this specification. This is solely the position of Abdullah ibn al-Zubayr radi Allahu anhu.
"Your women" — Abdullah ibn al-Zubayr radi Allahu anhu understood this command to be general, whereas the correct view is that the prohibition of silk is specific to men. Authentic and explicit ahadith indicate this specification. This is solely the position of Abdullah ibn al-Zubayr radi Allahu anhu.
Source: Sunan Nasa'i: Translation and Benefits by Shaykh Hafiz Muhammad Amin Hafizullah, Page: 5307
Hafiz Muhammad Ameen
(1) “Imran bin Hattan” is a reliable narrator. He adhered to the Kharijite sect. According to some, he later repented. Even if, hypothetically, he did not repent, the statement of a truthful person is still considered reliable regardless of his creed, provided that he does not narrate in support of his specific belief.
(2) The Companions sending the questioner to one another is based on the good assumption that the other Companion possesses more knowledge than oneself, and this good assumption is itself a sign of knowledge. Otherwise, pride in knowledge often leads a scholar to ruin. May Allah protect us from it.
(3) “Abu Hafs” is the kunyah (agnomen) of Umar radi Allahu anhu, which became well-known due to his eldest daughter Hafsah radi Allahu anha, the Mother of the Believers. In Arab culture, mentioning someone by their kunyah was a sign of respect.
(4) “No share at all”—these words are meant as rebuke, reprimand, and scolding. The apparent words are not intended literally. Other hadiths support this interpretation. No single hadith can be separated from the rest; all narrations on an issue must be considered together to derive a conclusion. (For details on the issue, see ahadith: 5297, 5306)
(2) The Companions sending the questioner to one another is based on the good assumption that the other Companion possesses more knowledge than oneself, and this good assumption is itself a sign of knowledge. Otherwise, pride in knowledge often leads a scholar to ruin. May Allah protect us from it.
(3) “Abu Hafs” is the kunyah (agnomen) of Umar radi Allahu anhu, which became well-known due to his eldest daughter Hafsah radi Allahu anha, the Mother of the Believers. In Arab culture, mentioning someone by their kunyah was a sign of respect.
(4) “No share at all”—these words are meant as rebuke, reprimand, and scolding. The apparent words are not intended literally. Other hadiths support this interpretation. No single hadith can be separated from the rest; all narrations on an issue must be considered together to derive a conclusion. (For details on the issue, see ahadith: 5297, 5306)
Source: Sunan Nasa'i: Translation and Benefits by Shaykh Hafiz Muhammad Amin Hafizullah, Page: 5308
