Shu'ab al-Iman (al-Bayhaqi) 5696

Translation

Machine translation, not reviewed

Ibn ʿAbbās said: "The Messenger of Allah ﷺ only forbade pure silk (al-muṣmat). As for what has a cotton weft and a silk warp, or a silk weft and a cotton warp, there is no harm in it." However, this Ismāʿīl b. Muslim is weak (ḍaʿīf), and the first narration from Ibrāhīm, which agrees with the narration of Zuhayr from Khuṣayf, is more likely to be the preserved one (maḥfūẓ). As for Khuṣayf b. ʿAbd al-Raḥmān al-Jazarī, major [objectionable reports] have been narrated from him, and they differed about his reliability. Abū Aḥmad b. ʿAdī the memorizer (al-ḥāfiẓ), may Allah have mercy on him, used to say: If a trustworthy narrator reports from Khuṣayf, there is no harm in his hadith and his narrations, unless a weak narrator reports from him. This, or something to this effect, is what Abū Saʿd al-Mālīnī informed us from him. And Allah knows best, he only distinguished between the weft and the warp because the weft is greater in amount and the warp is less. He permitted the garment when most of it is cotton or other than silk (ibrīsam), and did not permit it when most of it is silk. This is what the words of al-Shāfiʿī, may Allah have mercy on him, indicate, for he said in the Book of the Fear Prayer: If the weaving of the garment, which is not protective, contains raw silk (qazz) and cotton or linen, and the cotton predominates, I do not dislike a fearful person who prays, or anyone else, wearing it. But if the raw silk is apparent, I dislike wearing it for every person praying, whether a fighter or otherwise. I only disliked it for the fighter because garments of raw silk do not protect. He said: If the fighter avoided wearing brocade or plain raw silk, that would be dearer to me. But if he wears it for its protection, there is no harm, if Allah wills, because he may be given a concession in war regarding what is forbidden to him at other times.

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