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Author Topic: WITNESSING AZ-ZR | SHAYKH'UL ISLM IBNU TAYMIYYAH RAHIMAHULLH  (Read 11 times)

Izhr'ud Dn

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بِسْمِ اللّٰهِ الرَّحْمٰنِ الرَّحِيمِ
اَلْحَمْدُ للهِ وَحْدَهُ، وَالصَّلاةُ وَالسَّلامُ عَلَى مَنْ لَا نَبِيَّ بَعْدَهُ، وَبَعْدُ

Witnessing az-Zr[1]

Shaykhul Islm Ibnu Taymiyyah Rahimahullh

وَالَّذِينَ لَا يَشْهَدُونَ الزُّورَ وَإِذَا مَرُّوا بِاللَّغْوِ مَرُّوا كِرَامًا
And (they are) those who do not witness az-Zr, and when they pass near ill speech, they pass by with dignity. (al-Furqn /72)

Ab Bakr al-Khalll narrated in al-Jmi[2] with his Isnd from Muhammad bin Srn regarding the statement of Allhu Tal,


وَالَّذِينَ لَا يَشْهَدُونَ الزُّورَ
And (they are) those who do not witness az-Zr. (al-Furqn /72)

He said, It is ash-Shann (Palm Sunday).

Likewise, he mentioned from Mujhid that he said, It is the festivals of the Mushrikn. Likewise, it is narrated from ar-Rab bin Anas[3] that he said, It is the festivals of the Mushrikn.[4]

What has been narrated from Ikrimah has a similar meaning, he said, It is a game which they had in the era of Jhiliyyah.[5]

Al-Qdh Ab Yal said, It is an issue regarding the prohibition of attending the celebrations of the Mushrikn (pl. Mushrik).

Abush Shaykh al-Asbahn narrated with his Isnd (chain of narration) regarding the conditions of Ahludh Dhimmah from ad-Dahhk regarding the statement of Allhu Tal,


وَالَّذِينَ لَا يَشْهَدُونَ الزُّورَ
And (they are) those who do not witness az-Zr. (al-Furqn /72)

He said, It is the festivals of the Mushrikn.

He also narrated with his Isnd from Ab Sinn from ad-Dahhk,


وَالَّذِينَ لَا يَشْهَدُونَ الزُّورَ
And (they are) those who do not witness az-Zr. (al-Furqn /72)

It is the speech of Shirk.

He also narrated with his Isnd from Juwaybir from ad-Dahhk,


وَالَّذِينَ لَا يَشْهَدُونَ الزُّورَ
And (they are) those who do not witness az-Zr. (al-Furqn /72)

He said, It is the festivals of the Mushrikn.

He also narrated with his Isnd from Amr bin Murrah,


لَا يَشْهَدُونَ الزُّورَ
They do not witness az-Zr. (al-Furqn /72)

They do not assist the People of Shirk in their Shirk nor do they mingle with them.

He also narrated with his Isnd from At bin Yasr[6] that he said: Umar said, Beware of the jargon of the non-Arabs! Also, beware of entering upon the Mushrikn in their churches on their days of celebration.[7]

The statements of these Tbin It is the festivals of the Kuffr, does not contradict the statement of others, It is Shirk, or A statue which used to exist in the era of Jhiliyyah, 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 Tafsr: 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 Raghf (loaf of bread) and it is said to him, This is it, while denoting the class, not to the Raghf itself.

However, a group said, What is intended is: Witnessing az-Zr, which is lies. This is controversial as Allhu Tal said,

لَا يَشْهَدُونَ الزُّورَ
They do not witness az-Zr. (al-Furqn /72)

And He didnt say, They do not witness with az-Zr.

The Arabs say, I witnessed such, when they are present at it. Like the statement of Ibnu Abbs, I witnessed d with Raslullh Sallallhu Alayhi wa al lihi wa Sallam.[8] Likewise is the statement of Umar, Ghanmah (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 Tbin that az-Zr 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 Nab Sallallhu 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 Zr (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-Zr 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 Mushrikn, it brings together the doubt and temptation and it is Btil (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-Zr. Being present at them is witnessing them. When Allhu Tal 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-Zr 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-Zr. It also withholds turning towards abandoning being present at it. It also denotes the detesting of being present at it because of Allh naming it a Zr.

As for witnessing it being Harm (being derived) from this verse, then it is controversial. It is more meaningful that the verse denotes it is Harm to perform it. This is because Allhu Tal named it a Zr.
 1. Ibnu Taymiyyah, Iqtidh'us Sirt'il Mustaqm, 1/479-483.
 
 2. Al-Jmi is a book wherein al-Khalll gathered together the questions put to Imm Ahmad, his knowledge, views, and statements.
 
 3. Ar-Rab bin Anas al-Bakr -it is said that he was a Hanaf - al-Basr, then al-Khurasn. Al-Ajl and Ab Htim said, He is Sadq (truthful). An-Nas said, He does not have a problem. Ibnu Hibbn mentioned him amongst the Thiqt (reliable transmitters). Some have accused him of Tashayyu (being a Shiite). Ibnu Hajar said in at-Taqrb, He is Sadq, but he has mistakes. The Six Books of Hadth apart from al-Bukhr and Muslim recorded from him. He died in the year 140H. See Tahdhbut Tahdhb, 3/238-239, bio no. 461; Taqrbut Tahdhb, 1/243; bio no. 31.
 
 4. See Ibnu Kathr, Tafsr, 3/328-329.
 
 5. See: al-Qurtub, Tafsr, 13/79-80.
 
 6. At bin Yasr al-Hill al-Madan al-Qdh. He is the Mawl of the wife of the Nab Sallallhu Alayhi wa Sallam Maymnah Radiyallhu Anh. He is Ab Muhammad. He was considered Thiqah (reliable) by Ibnu Man, an-Nas, Ibnu Sad, Ab Zurah, and others. The Six Books of Hadth and other books recorded from him. He was a storyteller, worshipper, and virtuous person. He died in Alexandria, in the year 103H, when he was 84 years old. See Tabaqt Ibn Sad, 5/173-174; Tahdhbut Tahdhb, 7/217-218, bio no. 403.
 
 7. Abdur Razzq al-Musannaf, 1/411, Hadth no. 1608; al-Bayhaq, as-Sunanul Kubr, 9/234; also see Kanzul Umml, 3/886, no. 90341, 1/405, no. 1732.
 
 8. Al-Bukhr, Hadth no. 962.
 
 9. Abdur Razzq, al-Musannaf, Hadth no. 9689.
 
 10. Al-Bukhr, Hadth no. 5219; Muslim, Hadth no. 2129-2130.
Shaykh'ul Islm Ibnu Taymiyyah Rahimahullh stated,

والعالم يعرف الجاهل؛ لأنه كان جاهلا، والجاهل لا يعرف العالم لأنه لم يكن عالما

"The lim (scholar) recognizes the Jhil (ignorant) since he was once a Jhil. The Jhil does not recognize the lim since he has never been an lim." (Shaykh'ul Islm Ibnu Taymiyyah, Majm'ul Fatw, 13/235)

 

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