Salafi Research Institute SRI
[This is a slight elaboration on the hypothetical situation whether a muqallid should look for daleel. In this brief reply we produce evidence to show the methodology of the Prophet Sallalahu Alayhi Wasallam was to give more information and knowledge to a questioner.]
باب مَنْ أَجَابَ السَّائِلَ بِأَكْثَرَ مِمَّا سَأَلَه (53)
Chapter: Whosoever Answered a Questioner More Than What was Asked
Explanation of the chapter
This chapter is concerning the etiquette of answering a question. The need for this chapter arose due to a principle which some jurists mention, that a mufti should answer a question according to the questioners enquiry only (i.e. limit information). So, Imam al-Bukhari wanted to clarify it was not the intended meaning used by some jurists and that additional knowledge or information cannot be given to a questioner. Giving additional knowledge or information is from the generousity of knowledge and is a praiseworthy act.
حَدَّثَنَا آدَمُ، قَالَ حَدَّثَنَا ابْنُ أَبِي ذِئْبٍ، عَنْ نَافِعٍ، عَنِ ابْنِ عُمَرَ، عَنِ النَّبِيِّ صلى الله عليه وسلم. وَعَنِ الزُّهْرِيِّ، عَنْ سَالِمٍ، عَنِ ابْنِ عُمَرَ، عَنِ النَّبِيِّ صلى الله عليه وسلم أَنَّ رَجُلاً سَأَلَهُ مَا يَلْبَسُ الْمُحْرِمُ فَقَالَ لاَ يَلْبَسِ الْقَمِيصَ وَلاَ الْعِمَامَةَ وَلاَ السَّرَاوِيلَ وَلاَ الْبُرْنُسَ وَلاَ ثَوْبًا مَسَّهُ الْوَرْسُ أَوِ الزَّعْفَرَانُ، فَإِنْ لَمْ يَجِدِ النَّعْلَيْنِ فَلْيَلْبَسِ الْخُفَّيْنِ وَلْيَقْطَعْهُمَا حَتَّى يَكُونَا تَحْتَ الْكَعْبَيْنِ
[with 2 chains] “A man asked the Prophet ﷺ, “What kind of clothes should a Muhrim (someone making Umrah or Hajj) wear? He replied, “He should not wear a shirt, a turban, trousers, a head covering garment or any material coloured with Saffron or Wars (types of colours and fragrance). And if he has no slippers, he can use Khuffs (leather socks) but they should be cut to be below the ankles.” (Sahih al-Bukhari no.134).
Narrators in the Chain
Adam: He is Adam b. Abi Ayyas al-Asqalani
Ibn Abi Dhi’b: He is Muhammad b. Abdur Rahman al-Mughirah b. Harith b. Abi Dhi’b and Abu Dhi’b is Hisham b. Shu’bah
Az-Zuhri: He is Muhammad b. Muslim ibn Shihab az-Zuhri
Salim: He is the son of Abdullah b. Umar RadhiAllahu Anhuma
Linguistic Clarification
Al-Burnus: Is a type of coat or garment which has a hat sewn onto it. Generally speaking the people of Morocco and Algeria wear such garments.
Al-Warsu: Is a type of plant that has a fragrance which is used to colour garments.
Benefits of the Hadith
This hadith conveys the manner in which the Prophet Sallalahu Alayhi Wasallam answered questions, in how his answers were complete and sufficient. The questioner asked what should a Muhrim wear but he Sallalahu Alayhi Wasallam in his answer mentioned what he should not wear. Indicating, anything besides these things were permissible since this list could be extensive. This is just like a patient asking a Doctor what he could eat and the Doctor replies by saying abstain from such and such thing but you can eat everything else.
The conclusive element of this hadith is the questioner asked about affairs he had a choice over, meaning what he could wear or not wear based on his options or choice. However, the Prophet Sallalahu Alayhi Wasallam further explained other important matters. This was additional knowledge given to the questioner. Once a group of people asked about making Wudu with sea water and the Prophet Sallalahu Alayhi Wasallam said,
“Its water is clean (i.e. pure to make Wudu from) and its dead animals are lawful to consume.”[1]
Whereas the question was just concerning Wudu but the Prophet Sallalahu Alayhi Wasallam answered with additional knowledge.
The wearing of the Khuffayn is for the one who does not have shoes or slippers. This position further refutes and answers the people who say the top of the feet should be open whilst in a state of Ihram, this is because leather socks cover the feet completely, therefore their statement has no basis.
(Shaykh Abdullah Nasir Rehmani, Sharh Kitab al-Ilm Minas-Sahih al-Bukhari (pp. 261-263)
NOTES
[1] Sunan Abi Dawud – Kitab at-Taharah – Bab al-Wudu Bima al-Bahr (no. 83), Jam’i at-Tirmidhi Abwab at-Taharah – Bab Ma Ja’a Fi Ma’a al-Bahr Innahu Tahur (no. 69) Shaykh al-Abani authenticated it.
