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سنن ترمذي
Tirmidhi
كتاب اللباسThe Book on Clothing
باب مَا جَاءَ فِي لُبْسِ الْفِرَاءِChapter: Wearing Leather Garments (Pustin)
Hadith 1726
اُردوEn
حَدَّثَنَا إِسْمَاعِيل بْنُ مُوسَى الْفَزَارِيُّ، حَدَّثَنَا سَيْفُ بْنُ هَارُونَ الْبُرْجُمِيُّ، عَنْ سُلَيْمَانَ التَّيْمِيِّ، عَنْ أَبِي عُثْمَانَ، عَنْ سَلْمَانَ، قَالَ : سُئِلَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ عَنِ السَّمْنِ وَالْجُبْنِ وَالْفِرَاءِ ، فَقَالَ : " الْحَلَالُ مَا أَحَلَّ اللَّهُ فِي كِتَابِهِ ، وَالْحَرَامُ مَا حَرَّمَ اللَّهُ فِي كِتَابِهِ ، وَمَا سَكَتَ عَنْهُ فَهُوَ مِمَّا عَفَا عَنْهُ " ، قَالَ أَبُو عِيسَى : وَفِي الْبَاب ، عَنْ الْمُغِيرَةِ ، وَهَذَا حَدِيثٌ غَرِيبٌ لَا نَعْرِفُهُ مَرْفُوعًا إِلَّا مِنْ هَذَا الْوَجْهِ ، وَرَوَى سُفْيَانُ ، وَغَيْرُهُ ، عَنْ سُلَيْمَانَ التَّيْمِيِّ ، عَنْ أَبِي عُثْمَانَ ، عَنْ سَلْمَانَ قَوْلَهُ ، وَكَأَنَّ هَذَا الْحَدِيثَ الْمَوْقُوفَ أَصَحُّ ، وَسَأَلْتُ الْبُخَارِيَّ عَنْ هَذَا الْحَدِيثِ ، فَقَالَ : مَا أُرَاهُ مَحْفُوظًا رَوَى سُفْيَانُ ، عَنْ سُلَيْمَانَ التَّيْمِيِّ ، عَنْ أَبِي عُثْمَانَ ، عَنْ سَلْمَانَ ، مَوْقُوفًا ، قَالَ الْبُخَارِيُّ : وَسَيْفُ بْنُ هَارُونَ مُقَارِبُ الْحَدِيثِ ، وَسَيْفُ بْنُ مُحَمَّدٍ ، عَنْ عَاصِمٍ ذَاهِبُ الْحَدِيثِ .
Salman (may Allah be pleased with him) says that the Messenger of Allah (peace and blessings of Allah be upon him) was asked about ghee, cheese, and fur (leather clothing), so he said: "Halal is that which Allah has made halal in His Book, and haram is that which He has made haram in His Book, and whatever He has remained silent about is among those things which Allah has pardoned." 1. © Imam Tirmidhi says:
1- This hadith is gharib; we know it as marfu‘ only through this chain,
2- Sufyan has narrated it mawquf with chain «سليمان التيمي عن أبي عثمان عن سلمان», as if the mawquf hadith is more authentic; in this chapter, a hadith has also come from Mughira,
3- I asked Imam Bukhari about this hadith: he said, "I do not consider it preserved; Sufyan has narrated it mawquf with chain «سليمان التيمي عن أبي عثمان عن سلمان»,"
4- Imam Bukhari says: Saif bin Harun is muqarib al-hadith, and Saif bin Muhammad is da‘if al-hadith in narrating from Asim.
1- This hadith is gharib; we know it as marfu‘ only through this chain,
2- Sufyan has narrated it mawquf with chain «سليمان التيمي عن أبي عثمان عن سلمان», as if the mawquf hadith is more authentic; in this chapter, a hadith has also come from Mughira,
3- I asked Imam Bukhari about this hadith: he said, "I do not consider it preserved; Sufyan has narrated it mawquf with chain «سليمان التيمي عن أبي عثمان عن سلمان»,"
4- Imam Bukhari says: Saif bin Harun is muqarib al-hadith, and Saif bin Muhammad is da‘if al-hadith in narrating from Asim.
Related hadith on this topic
Brief Explanation
1؎ : That is, its use is permissible and lawful. This is why the jurists have adopted the principle that things are, by default, lawful and permissible in their original state. This is also supported by this noble verse «هو الذي خلق لكم ما في الأرض جميعا», 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 permissible in their original state, 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 items is not hidden from anyone. Furthermore, their use falls under «تبذیر» (extravagance and wastefulness). Therefore, there should be no doubt regarding their prohibition.
Explanation & Benefits
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
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
