What is the meaning of his saying (peace and blessings be upon him): “except if he does not find sandals, then he should wear what is below the ankles”?
Machine translationRead the Arabic original
The questioner : Ibn 'Umar said: Sahih al-Bukhari 5794?
The Shaykh : Yes, meaning he should wear from the leather socks what is below the ankles.
The questioner : Did you think it was from the garment?
The Shaykh : Yes?
The questioner : I thought it was from the garment.
The Shaykh : No, no, because he was asked about, he is speaking about the sandals. But the hadith of Ibn 'Umar here in another wording said:Sahih al-Bukhari 366 meaning the leather socks.
And in the hadith of Ibn 'Abbas (may Allah be pleased with them both), the Prophet (peace and blessings be upon him) delivered a sermon on the Day of 'Arafah at 'Arafah, and said:Musannaf Ibn Abi Shaybah 9:3165.
So the hadith of Ibn 'Umar contains the command to cut them, and the hadith of Ibn 'Abbas does not contain the command to cut them, so the scholars differed in reconciling the two hadiths.
So some of them said that the hadith of Ibn 'Abbas (may Allah be pleased with them both) is general, and the hadith of Ibn 'Umar is restricted, and the general must be understood in light of the restricted, so it is as if the Messenger (peace and blessings be upon him) said in the hadith of Ibn 'Abbas: “Let him wear the leather socks,” and note that it is necessary to cut them so that they are below the ankles, so the indication of the two hadiths becomes one.
And some of them said rather that the practice is based on the general hadith of Ibn 'Abbas, and that whoever does not find sandals should wear the leather socks without cutting them. And they argued for this by saying that the hadith of Ibn 'Abbas was mentioned by the Prophet (peace and blessings be upon him) at 'Arafah, and the hadith of Ibn 'Umar was mentioned by him in Madinah before he went out for Hajj, so the hadith of Ibn 'Abbas is later, and the later one is abrogating.
This was refuted by saying that abrogation is only resorted to when reconciliation is impossible, and reconciliation is possible here by understanding the general in light of the restricted.
This objection was refuted by saying that the hadith of Ibn 'Abbas (may Allah be pleased with them both) was said by the Prophet (peace and blessings be upon him) initially while he was delivering a sermon to the people at 'Arafah, and the congregation at 'Arafah is much larger than the congregation in Madinah, then it is apparent that most of them did not know of the hadith of Ibn 'Umar and the period was short for the news to spread and become widespread, so this indicates that the second is abrogating the restriction of the first, and for this reason it came without a question, and this is from the category of Allah (Glorified and Exalted is He) making things easy for His servants, because cutting them spoils the wealth, because if he cuts them they become like sandals and they are spoiled and their benefit is lost, and for this reason the Prophet (peace and blessings be upon him) delivered a sermon with it initially, and did not limit himself to his hadith in Madinah. And this is the correct opinion, and it is the choice of Shaykh al-Islam Ibn Taymiyyah (may Allah have mercy on him) and a group of the scholars of knowledge. Yes.
The reader: His statement.
The Shaykh : There are two people before you.
unless he cannot get sandals, in which case he should cut the part (of the Khuff) that covers the ankles.
إلا أن لا يجد النعلين فيلبس ما هو أسفل من الكعبينThe Shaykh : Yes, meaning he should wear from the leather socks what is below the ankles.
The questioner : Did you think it was from the garment?
The Shaykh : Yes?
The questioner : I thought it was from the garment.
The Shaykh : No, no, because he was asked about, he is speaking about the sandals. But the hadith of Ibn 'Umar here in another wording said:
but these should be cut short so as not to cover the ankles
وليقطعهما حتى يكونا أسفل من الكعبينAnd in the hadith of Ibn 'Abbas (may Allah be pleased with them both), the Prophet (peace and blessings be upon him) delivered a sermon on the Day of 'Arafah at 'Arafah, and said:
whoever does not find sandals, let him wear the leather socks, and whoever does not find a waist cloth, let him wear trousers
من لم يجد نعلين فليلبس الخفين، ومن لم يجد إزارا فليلبس السراويلSo the hadith of Ibn 'Umar contains the command to cut them, and the hadith of Ibn 'Abbas does not contain the command to cut them, so the scholars differed in reconciling the two hadiths.
So some of them said that the hadith of Ibn 'Abbas (may Allah be pleased with them both) is general, and the hadith of Ibn 'Umar is restricted, and the general must be understood in light of the restricted, so it is as if the Messenger (peace and blessings be upon him) said in the hadith of Ibn 'Abbas: “Let him wear the leather socks,” and note that it is necessary to cut them so that they are below the ankles, so the indication of the two hadiths becomes one.
And some of them said rather that the practice is based on the general hadith of Ibn 'Abbas, and that whoever does not find sandals should wear the leather socks without cutting them. And they argued for this by saying that the hadith of Ibn 'Abbas was mentioned by the Prophet (peace and blessings be upon him) at 'Arafah, and the hadith of Ibn 'Umar was mentioned by him in Madinah before he went out for Hajj, so the hadith of Ibn 'Abbas is later, and the later one is abrogating.
This was refuted by saying that abrogation is only resorted to when reconciliation is impossible, and reconciliation is possible here by understanding the general in light of the restricted.
This objection was refuted by saying that the hadith of Ibn 'Abbas (may Allah be pleased with them both) was said by the Prophet (peace and blessings be upon him) initially while he was delivering a sermon to the people at 'Arafah, and the congregation at 'Arafah is much larger than the congregation in Madinah, then it is apparent that most of them did not know of the hadith of Ibn 'Umar and the period was short for the news to spread and become widespread, so this indicates that the second is abrogating the restriction of the first, and for this reason it came without a question, and this is from the category of Allah (Glorified and Exalted is He) making things easy for His servants, because cutting them spoils the wealth, because if he cuts them they become like sandals and they are spoiled and their benefit is lost, and for this reason the Prophet (peace and blessings be upon him) delivered a sermon with it initially, and did not limit himself to his hadith in Madinah. And this is the correct opinion, and it is the choice of Shaykh al-Islam Ibn Taymiyyah (may Allah have mercy on him) and a group of the scholars of knowledge. Yes.
The reader: His statement.
The Shaykh : There are two people before you.