Reading from the author's text with commentary and collation of manuscripts: "For the meaning understood from the command of the pre-Islamic age of ignorance (jahiliyyah) is
Machine translationRead the Arabic original
The reader: "For the meaning understood from the command of the pre-Islamic age of ignorance (jahiliyyah) is what they were upon from what Islam did not approve, and this includes what they were upon even if Islam did not specifically prohibit it.
Also, what Abu Dawud, al-Nasa'i, and Ibn Majah narrated from the hadith of 'Iyash ibn 'Abbas from Abu al-Husayn—meaning al-Haytham ibn Shufay—who said:"
The Shaykh : is known as
The reader: " ".
The Shaykh : in the lower part
The reader: in
The Shaykh : Which copy do you have?
The reader: in the lower part
The Shaykh : In the lower part, did he not point to it?
The reader: No, he did not point.
The Shaykh : In the lower part.
The reader: Correction?
The Shaykh : Here, put it down, make it a copy, because "in the lower part" is clearer in meaning.
The reader: "Sunan Abi Dawud 4049Da'if (Al-Albani) . And in a narration from Abu Rayhanah, he said: Muwatta Malik 28:52 This hadith is preserved from the hadith of 'Iyash ibn 'Abbas. Al-Mufaddal ibn Fadhalah, and Haywah ibn Shurayh the Egyptian"
The Shaykh : Haywah
The reader: " And Haywah ibn Shurayh the Egyptian, and Yahya ibn Ayyub. Each of them is trustworthy, and Muslim narrated from 'Iyash ibn 'Abbas, and Yahya ibn Ma'in said: Trustworthy. And Abu Hatim said: Good.
As for Abu al-Husayn—al-Haytham ibn Shufay—al-Daraqutni said: Shufay with an open shīn and a light fā', and most of the hadith scholars say Shufay, which is an error. And Abu 'Amir al-Hujri, so they are two sheikhs, and more than one person has narrated from each of them. They are from the early sheikhs.
This hadith has been difficult for most jurists, in that a small amount of silk has been indicated as permissible by multiple texts, and its prohibition is directed at the principle, which is: that the Messenger of Allah (peace and blessings be upon him) only disliked a man placing silk on the lower part of his garments, or on his shoulders, like the non-Arabs, so the prohibited thing is a type that was a mark of the non-Arabs. So he prohibited it for that reason, not because it is silk; for if the prohibition was because it is silk, it would have encompassed the whole garment, and not specified these two places. For this reason, he said in it: . And the principle regarding the attribute is that it is to restrict the described thing" .
The Shaykh : And with this restriction mentioned by the Shaykh (may Allah have mercy on him), that the prohibition of a thing may be a prohibition of its attribute or of imitating the disbelievers in it, we know the error of some of the brothers who denied the presence of mihrabs in mosques and said:Musnad Ahmad 212[Da'of (Darussalam) So they thought that every mihrab is an altar like the altar of the Christians, and in fact they built mosques in some villages and towns without mihrabs, so a man would enter and not know where to pray, because there is no mihrab to indicate it, just a square room. They said because the Messenger of Allah (peace and blessings be upon him) It is said that the Messenger of Allah (peace and blessings be upon him) did not generalize but restricted, he said: So if we make mihrabs like the mihrabs of the Christians, the prohibition applies without doubt and it is not permissible. But if we make them mihrabs that differ from the mihrabs of the Christians, there is no harm in them, and they have a great benefit, which is indicating the qiblah. For this reason, the jurists (may Allah have mercy on them) mentioned that among the things by which the qiblah is indicated are the mihrabs of the mosques of the Muslims. This is an apparent matter, and I will mention to you a story that happened before my eyes when the mosques were first furnished...
From Shaykh al-Islam (may Allah have mercy on him), which is beneficial, and that is that the prohibition may be of the attribute of the thing, not of the thing itself. Yes.
Also, what Abu Dawud, al-Nasa'i, and Ibn Majah narrated from the hadith of 'Iyash ibn 'Abbas from Abu al-Husayn—meaning al-Haytham ibn Shufay—who said:
I went out with a companion of mine who was known as Abu 'Amir
خرجت أنا وصاحب لي يكنى أبا عامرThe Shaykh : is known as
The reader: "
is known as Abu 'Amir—a man from the Ma'afir tribe—to pray in Ilyah. Their reciter was a man from the Azd tribe named Abu Rayhanah, one of the Companions. Abu al-Husayn said: My companion got ahead of me to the mosque, then I rode behind him and sat next to him. He asked me: Did you hear the recitations of Abu Rayhanah? I said: No. He said: I heard him say: The Messenger of Allah (peace and blessings be upon him) prohibited ten things: al-washr, tattooing, plucking hair, a man wrestling with a man without a garment, a woman wrestling with a woman without a garment, and a man wearing silk on the lower part of his garments
يُكْنى أبا عامر - رجل من المعافر - لنصلي بإيلياء ، وكان قاصهم رجل من الأزد يقال له : أبو ريحانة، من الصحابة . قال أبو الحصين : فسبقني صاحبي إلى المسجد، ثم رَدِفتُه فجلست إلى جنبه، فسألني : هل أدركت قَصَص أبي ريحانة ؟ قلت : لا . قال : سمعته يقول : نهى رسول الله صلى الله عليه وسلم عن عشر : عن الوشر ، والوشم ، والنتف ، وعن مكامعة الرجل الرجل بغير شعار ، ومكامعة المرأة المرأة بغير شعار ، وأن يجعل الرجل بأسفل ثيابه حريراThe Shaykh : in the lower part
The reader: in
The Shaykh : Which copy do you have?
The reader: in the lower part
The Shaykh : In the lower part, did he not point to it?
The reader: No, he did not point.
The Shaykh : In the lower part.
The reader: Correction?
The Shaykh : Here, put it down, make it a copy, because "in the lower part" is clearer in meaning.
The reader: "
men putting silk at the hem of their garments like the Persians, or putting silk on their shoulders like the Persians, plundering, riding on panther skins, wearing signet rings, except in the case of one in authority
وأن يجعل الرجل في أسفل ثيابه حريرا ، مثل الأعاجم ، أو يجعل على منكبيه حريرا، مثل الأعاجم ، وعن النهبى، وركوب النمور، ولبوس الخاتم إلا لذي سلطانI have heard that the Messenger of Allah, may Allah bless him and grant him peace,
بلغني أن رسول الله صلى الله عليه وسلمThe Shaykh : Haywah
The reader: " And Haywah ibn Shurayh the Egyptian, and Yahya ibn Ayyub. Each of them is trustworthy, and Muslim narrated from 'Iyash ibn 'Abbas, and Yahya ibn Ma'in said: Trustworthy. And Abu Hatim said: Good.
As for Abu al-Husayn—al-Haytham ibn Shufay—al-Daraqutni said: Shufay with an open shīn and a light fā', and most of the hadith scholars say Shufay, which is an error. And Abu 'Amir al-Hujri, so they are two sheikhs, and more than one person has narrated from each of them. They are from the early sheikhs.
This hadith has been difficult for most jurists, in that a small amount of silk has been indicated as permissible by multiple texts, and its prohibition is directed at the principle, which is: that the Messenger of Allah (peace and blessings be upon him) only disliked a man placing silk on the lower part of his garments, or on his shoulders, like the non-Arabs, so the prohibited thing is a type that was a mark of the non-Arabs. So he prohibited it for that reason, not because it is silk; for if the prohibition was because it is silk, it would have encompassed the whole garment, and not specified these two places. For this reason, he said in it:
like the non-Arabs
مثل الأعاجمThe Shaykh : And with this restriction mentioned by the Shaykh (may Allah have mercy on him), that the prohibition of a thing may be a prohibition of its attribute or of imitating the disbelievers in it, we know the error of some of the brothers who denied the presence of mihrabs in mosques and said:
It was narrated from ʼUmar bin al-Khattab that the Prophet (ﷺ) forbade 'azl (coitus interruptus) with a free woman, except with her permission.
إن النبي صلى الله عليه وسلم نهى عن مذابح كمذابح النصارىforbade slaughterhouses like the slaughterhouses of the Christians
نهى عن مذابح كمذابح النصارىLike the altars of the Christians
كمذابح النصارىFrom Shaykh al-Islam (may Allah have mercy on him), which is beneficial, and that is that the prohibition may be of the attribute of the thing, not of the thing itself. Yes.