بِسْمِ اللّٰهِ الرَّحْمٰنِ الرَّحِيمِ
اَلْحَمْدُ للهِ وَحْدَهُ، وَالصَّلاةُ وَالسَّلامُ عَلَى مَنْ لَا نَبِيَّ بَعْدَهُ، وَبَعْدُ
Witnessing az-Zûr[1]Shaykh’ul Islâm Ibnu Taymiyyah Rahimahullâh وَالَّذِينَ لَا يَشْهَدُونَ الزُّورَ وَإِذَا مَرُّوا بِاللَّغْوِ مَرُّوا كِرَامًا
“And (they are) those who do not witness az-Zûr, and when they pass near ill speech, they pass by with dignity.” (al-Furqân /72)
Abû Bakr al-Khallâl narrated in al-Jâmi[2] with his Isnâd from Muhammad bin Sîrîn regarding the statement of Allâhu Taâlâ,وَالَّذِينَ لَا يَشْهَدُونَ الزُّورَ
“And (they are) those who do not witness az-Zûr.” (al-Furqân /72)
He said, “It is ash-Sha’ânîn (Palm Sunday).”
Likewise, he mentioned from Mujâhid that he said, “It is the festivals of the Mushrikûn.” Likewise, it is narrated from ar-Rabî bin Anas[3] that he said, “It is the festivals of the Mushrikûn.”[4]
What has been narrated from Ikrimah has a similar meaning, he said, “It is a game which they had in the era of Jâhiliyyah.”[5]
Al-Qâdhî Abû Ya’lâ said, “It is an issue regarding the prohibition of attending the celebrations of the Mushrikûn (pl. Mushrik).”
Abu’sh Shaykh al-Asbahânî narrated with his Isnâd (chain of narration) regarding the conditions of Ahl’udh Dhimmah from ad-Dahhâk regarding the statement of Allâhu Taâlâ,وَالَّذِينَ لَا يَشْهَدُونَ الزُّورَ
“And (they are) those who do not witness az-Zûr.” (al-Furqân /72)
He said, “It is the festivals of the Mushrikûn.”
He also narrated with his Isnâd from Abû Sinân from ad-Dahhâk,وَالَّذِينَ لَا يَشْهَدُونَ الزُّورَ
“And (they are) those who do not witness az-Zûr.” (al-Furqân /72)
“It is the speech of Shirk.”
He also narrated with his Isnâd from Juwaybir from ad-Dahhâk,وَالَّذِينَ لَا يَشْهَدُونَ الزُّورَ
“And (they are) those who do not witness az-Zûr.” (al-Furqân /72)
He said, “It is the festivals of the Mushrikûn.”
He also narrated with his Isnâd from Amr bin Murrah,لَا يَشْهَدُونَ الزُّورَ
“They do not witness az-Zûr.” (al-Furqân /72)
“They do not assist the People of Shirk in their Shirk nor do they mingle with them.”
He also narrated with his Isnâd from Atâ bin Yasâr[6] that he said: Umar said, “Beware of the jargon of the non-Arabs! Also, beware of entering upon the Mushrikûn in their churches on their days of celebration.”[7]
The statements of these Tâbi’în “It is the festivals of the Kuffâr,” does not contradict the statement of others, “It is Shirk,” or “A statue which used to exist in the era of Jâhiliyyah,” the statement of others, “It is the gatherings of obscenity,” and the statement of others, “It is singing.” This is because it was the custom of the Salaf to do as such in their Tafsîr: A man mentions a type from the types of the nominated thing for the need of the listener, or he draws the listeners attention to it for the (entire) class. Just as if a non-Arab would say, “What is Khubz (bread),” and he is given a Raghîf (loaf of bread) and it is said to him, “This is it,” while denoting the class, not to the Raghîf itself.
“However, a group said, “What is intended is: Witnessing az-Zûr, which is lies.” This is controversial as Allâhu Taâlâ said,
لَا يَشْهَدُونَ الزُّورَ
“They do not witness az-Zûr.” (al-Furqân /72)
And He didn’t say, “They do not witness with az-Zûr.”
The Arabs say, “I witnessed such,” when they are present at it. Like the statement of Ibnu Abbâs, “I witnessed Îd with Rasûlullâh Sallallâhu Alayhi wa alâ Âlihi wa Sallam.”[8] Likewise is the statement of Umar, “Ghanîmah (booty) is for the one who witnesses the incident.”[9] This is often in their speech. As for “I witnessed with such,” then it means, “I informed of it.”
The point of the explanation of the above-mentioned Tâbi’ûn that az-Zûr is the misrepresented embellished thing, so much so that it manifests that which is in opposition to what it is upon in reality. From it is the statement of the Nabî Sallallâhu Alayhi wa Sallam, “The one who boasts regarding (possessing) something that he has not been given is just like one who wears the garment of Zûr (falsehood).”[10]
This is when he magnifies himself with what he manifests of the thing he does not possess. So the one who bears witness with az-Zûr manifests speech which is in a paradox with what is inside. So, this is why the Salaf sometimes explained it with that which manifests its beauty because of a doubt or a temptation and is repulsive inside. Therefore, Shirk and its like manifests its beauty because of a doubt, and singing and its like manifests its beauty because of a temptation. As for the celebrations of the Mushrikûn, it brings together the doubt and temptation and it is Bâtil (false) as there is no benefit in these in the religion. As for what is in it from the immediate pleasure, then it is penalized with torment, thereby becoming az-Zûr. Being present at them is witnessing them. When Allâhu Taâlâ has praised abandoning witnessing it, which is sheer presence by seeing or listening to it, then how can consent with that which surpasses this from actions which are the act of az-Zûr not be sheer presence?
Then this verse itself contains praising and extolling them. This itself denotes awaking the desire of abandoning the witness of their celebrations and other than it of az-Zûr. It also withholds turning towards abandoning being present at it. It also denotes the detesting of being present at it because of Allâh naming it a Zûr.
As for witnessing it being Harâm (being derived) from this verse, then it is controversial. It is more meaningful that the verse denotes it is Harâm to perform it. This is because Allâhu Taâlâ named it a Zûr.”
Topic: WITNESSING AZ-ZÛR | SHAYKH'UL ISLÂM IBNU TAYMIYYAH RAHIMAHULLÂH (Read 72 times)
28.12.2015, 02:31:36 AM