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سنن ترمذي
Tirmidhi
كتاب اللباسThe Book on Clothing
باب مَا جَاءَ فِي جُلُودِ الْمَيْتَةِ إِذَا دُبِغَتْChapter: Use of skins of dead animals after tanning.
Hadith 1729
اُردوEn
حَدَّثَنَا مُحَمَّدُ بْنُ طَرِيفٍ الْكُوفِيُّ، حَدَّثَنَا مُحَمَّدُ بْنُ فُضَيْلٍ، عَنْ الْأَعْمَشِ، وَالشَّيْبَانِيِّ، عَنْ الْحَكَمِ، عَنْ عَبْدِ الرَّحْمَنِ بْنِ أَبِي لَيْلَى، عَنْ عَبْدِ اللَّهِ بْنِ عُكَيْمٍ، قَالَ : أَتَانَا كِتَابُ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ : " أَنْ لَا تَنْتَفِعُوا مِنَ الْمَيْتَةِ بِإِهَابٍ وَلَا عَصَبٍ "، قَالَ أَبُو عِيسَى : هَذَا حَدِيثٌ حَسَنٌ ، وَيُرْوَى عَنْ عَبْدِ اللَّهِ بْنِ عُكَيْمٍ ، عَنْ أَشْيَاخٍ لَهُمْ هَذَا الْحَدِيثُ ، وَلَيْسَ الْعَمَلُ عَلَى هَذَا عِنْدَ أَكْثَرِ أَهْلِ الْعِلْمِ ، وَقَدْ رُوِيَ هَذَا الْحَدِيثُ عَنْ عَبْدِ اللَّهِ بْنِ عُكَيْمٍ ، أَنَّهُ قَالَ : أَتَانَا كِتَابُ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَبْلَ وَفَاتِهِ بِشَهْرَيْنِ ، قَالَ : وسَمِعْت أَحْمَدَ بْنَ الْحَسَنِ ، يَقُولُ : كَانَ أَحْمَدُ بْنُ حَنْبَلٍ يَذْهَبُ إِلَى هَذَا الْحَدِيثِ لِمَا ذُكِرَ فِيهِ قَبْلَ وَفَاتِهِ بِشَهْرَيْنِ ، وَكَانَ يَقُولُ : كَانَ هَذَا آخِرَ أَمْرِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ، ثُمَّ تَرَكَ أَحْمَدُ بْنُ حَنْبَلٍ هَذَا الْحَدِيثَ لَمَّا اضْطَرَبُوا فِي إِسْنَادِهِ ، حَيْثُ رَوَى بَعْضُهُمْ فَقَالَ : عَنْ عَبْدِ اللَّهِ بْنِ عُكَيْمٍ ، عَنْ أَشْيَاخٍ لَهُمْ مِنْ جُهَيْنَةَ .
‘Abdullah bin Ukeem says that a letter from the Messenger of Allah (ﷺ) came to us stating that you people should not benefit from the skins __QUR_N__ and sinews of dead animals. © Imam Tirmidhi says:
1- This hadith is Hasan,
2- This hadith has also come from Abdullah bin Ukeem through his shuyukh,
3- Most of the people of knowledge do not act upon this,
4- This hadith is narrated from Abdullah bin Ukeem, he said: A letter from the Prophet (ﷺ) came to us two months before his death,
5- I heard Ahmad bin Hasan say, Ahmad bin Hanbal used to prefer this hadith because it mentions that it was two months before the Prophet’s death, and he also used to say: This was the last command of the Prophet (ﷺ),
6- Then Ahmad bin Hanbal abandoned this hadith because there is confusion in its chain from the narrators, as some people narrate it from Abdullah bin Ukeem through his shuyukh from Juhainah.
1- This hadith is Hasan,
2- This hadith has also come from Abdullah bin Ukeem through his shuyukh,
3- Most of the people of knowledge do not act upon this,
4- This hadith is narrated from Abdullah bin Ukeem, he said: A letter from the Prophet (ﷺ) came to us two months before his death,
5- I heard Ahmad bin Hasan say, Ahmad bin Hanbal used to prefer this hadith because it mentions that it was two months before the Prophet’s death, and he also used to say: This was the last command of the Prophet (ﷺ),
6- Then Ahmad bin Hanbal abandoned this hadith because there is confusion in its chain from the narrators, as some people narrate it from Abdullah bin Ukeem through his shuyukh from Juhainah.
Related hadith on this topic
Brief Explanation
1؎: This refers to the state before tanning; thus, the meaning of the hadith is that it is not permissible to benefit from the hide of a dead animal before it has been tanned.
Explanation & Benefits
Shaykh Dr. Abdur Rahman Freywai
Explanation:
1:
This refers to the state before tanning,
as if the meaning of the hadith is that it is not permissible to benefit from the hide of dead animals before tanning.
Note:
(See also:
al-Irwaa’ 38,
al-Saheehah: 3133,
al-Da‘eefah: 118,
Taraaji‘ al-Albani: 15 and 470)
1:
This refers to the state before tanning,
as if the meaning of the hadith is that it is not permissible to benefit from the hide of dead animals before tanning.
Note:
(See also:
al-Irwaa’ 38,
al-Saheehah: 3133,
al-Da‘eefah: 118,
Taraaji‘ al-Albani: 15 and 470)
Source: Sunan al-Tirmidhi – Majlis ‘Ilmi Dar al-Da‘wah, New Delhi Edition, Page: 1729
Shaykh Umar Farooq Saeedi
Benefits and Issues:
It is evident that it is not permissible to use the hide of a dead animal without tanning it.
In addition, the ruling regarding its parts is the same as that of a dead animal.
It is evident that it is not permissible to use the hide of a dead animal without tanning it.
In addition, the ruling regarding its parts is the same as that of a dead animal.
Source: Sunan Abu Dawood – Commentary by Shaykh Umar Farooq Saeedi, Page: 4127
Maulana Ataullah Sajid
Commentary:
Benefits and Issues:
In light of the aforementioned ahadith, what is meant here is leather that has not been purified through tanning (dibaghah).
Benefits and Issues:
In light of the aforementioned ahadith, what is meant here is leather that has not been purified through tanning (dibaghah).
Source: Commentary on Sunan Ibn Mājah by Mawlānā ‘Atā’ullāh Sājid, Page: 3613
Hafiz Muhammad Ameen
(1) Abdullah Hakim was not a Companion (Sahabi), but he was present during the Prophet’s (sallallahu alayhi wa sallam) era and was a Muslim, though he did not have the fortune of seeing the Prophet (sallallahu alayhi wa sallam). In the terminology of the hadith scholars (muhaddithin), such a person is called a “mukhadrim.” The meaning of “mukhadrim” is: “One who is separated from the Companions (Sahabah) despite being present in their era.”
(2) This narration is contrary to the previous narrations, but those are more authentic than this one. Furthermore, reconciliation (tatbiq) is also possible: that benefit should not be taken from the hide (leather) without tanning (dabaghah); after tanning, benefit may be taken. This indication is present in the ahadith. Therefore, those scholars who have said that this hadith is later (muta’akhkhir), because it is only one month before the Prophet’s (sallallahu alayhi wa sallam) passing—however, abrogation (naskh) is the last resort. If reconciliation is possible, then what need is there for abrogation? The majority (jumhur) are proponents of reconciliation (tatbiq).
(2) This narration is contrary to the previous narrations, but those are more authentic than this one. Furthermore, reconciliation (tatbiq) is also possible: that benefit should not be taken from the hide (leather) without tanning (dabaghah); after tanning, benefit may be taken. This indication is present in the ahadith. Therefore, those scholars who have said that this hadith is later (muta’akhkhir), because it is only one month before the Prophet’s (sallallahu alayhi wa sallam) passing—however, abrogation (naskh) is the last resort. If reconciliation is possible, then what need is there for abrogation? The majority (jumhur) are proponents of reconciliation (tatbiq).
Source: Sunan Nasa'i: Translation and Benefits by Shaykh Hafiz Muhammad Amin Hafizullah, Page: 4254
Hafiz Muhammad Ameen
By the apparent words "by writing," it seems that the Messenger of Allah (sallallahu alayhi wa sallam) himself wrote this, but this is not correct. He (sallallahu alayhi wa sallam) did not know how to write or read what was written. This is established by definitive proofs. Therefore, in this hadith, the meaning is metaphorical, i.e., he had it written.
Source: Sunan Nasa'i: Translation and Benefits by Shaykh Hafiz Muhammad Amin Hafizullah, Page: 4255
Hafiz Muhammad Ameen
It is as if the Imam (rahimahullah) is giving preference to this narration. The reconciliation between both narrations has already been discussed previously.
Source: Sunan Nasa'i: Translation and Benefits by Shaykh Hafiz Muhammad Amin Hafizullah, Page: 4256
