Summary of Feqh - Section 6: Ruling on wearing silk, reclining on a cushion of silk, fine silk, and hides of beasts

| feqhia

Section 6: Ruling on wearing silk, reclining on a cushion of silk, fine silk, and hides of beasts

First topic: Clothing of silk
First requirement: Men wear silk
First branch: Ruling on men wearing silk
It is forbidden for men to wear silk, and that is according to the agreement of the four schools of jurisprudence: the Hanafis, [321] (Fath Al-Qadeer) by Al-Kamaal Ibn Al-Humaam (10/17), (Al-Bahr Al-Raa’iq) by Ibn Nujaim (8/215), (Al-Durr Al-Mukhtaar by Al-Haskafee and Haashiyah Ibn Abideen) (6/351). the Maalikis, [322] (Mawaahib al-Jaleel) by Al-Hattaab (2/189), (Ash-Sharh as-Sagheer by Al-Dardeer with Haashiyah Al-Saawy) (1/59). the Shafi’ees, [323] (Al-Majmoo’) by Al-Nawawee (4/435), (Mughnee Al-Muhtaaj) by Al-Khaatib Al-Sherbeenee (1/306). and the Hanbalis [324] (Kashshaaf Al-Qinaa’) by Al-Buhootee (1/281) and see (Al-Mughnee) by Ibn Qudaamah (1/421). and the Ijmaa’ (consensus) was reported on that. [325] Ibn Abd al-Barr said: (The predecessors and successors among the scholars unanimously agreed that if the garment was entirely silk, then it is not permissible for men to wear it). (Al-Istithkaar) (8/323). He also said: (Scholars are unanimously agreed that silk clothing is permissible for women, and that if the dress is entirely silk, men will not wear it.) (Al-Istithkaar) by Ibn Abdul-Barr (8/318). Ibn Qudaamah said: (We do not know of a difference in the prohibition of wearing that [silk] for men, except for a temporary necessity or an excuse. Ibn Abd al-Barr said: This is a consensus). (Al-Mughnee) (1/421). Al-Nawawee said: (This is what we mentioned about the prohibition of silk for men and its permissibility for women is our madhhab and the madhab of most scholars. Al-Qaadee narrated from some people that it is permissible for men and women, and from Ibn Al-Zubayr that it is forbidden for both, then a consensus was formed on its permissibility for women and its prohibition on men.) (Sharh Al-Nawawee ‘Alaa Muslim) (14/32). Ibn Taymiyyah said: “Wearing silk is forbidden for men according to the Sunnah of the Messenger of Allah (blessings and peace of Allah be upon him) and the consensus of scholars, even if it is lined with cotton or linen.” (Majmoo’ al-Fataawaa) (29/298). Al-Hattaab said: (Attention: clothing of pure silk is forbidden for men by consensus. Ibn Rushd said: The scholars are unanimously agreed that clothing of pure solid silk is forbidden for men. End quote from the end of Kitaab al-Jaami’). (Mawaahib al-Jaleel) (2/189). Al-Shawkaanee said concerning the ruling on wearing silk: (The consensus is that the prohibition is limited to men and not women). (Nayl al-Awtaar) (2/97). But Ibn Hazm said: (And they agreed on the undesirability of silk for men except during war and medical treatment by its clothing, if it is pure, then they differed as to whether it is forbidden, and whether it is undesirable). (Maraatib al-Ijmaa’) (1/150). Al-Maaziri said: (People differed regarding silk clothing, so some people went to prohibiting it completely, and others to its complete permissibility, and most scholars allowed it for women, and prohibited it for men). (Al-Mu’allim bi Fawaaid Muslim) (3/126).
Evidence from the Sunnah:
1. Ibn Zurayr narrates that he heard ‘Alee bin Abee Taalib (may Allah be pleased with him) saying, “The Prophet of Allah (blessings and peace of Allah be upon him) took silk and placed it in his right hand and took gold and placed it in his left hand. Then he said, ‘These two are prohibited on the men of my Ummah.’” [326] It was narrated by Aboo Dawood (4057), Al-Nasaa’i (5144), Ahmad (935) and the wording is theirs, and Ibn Maajah (3595) with slight difference. Ali ibn al-Madeenee graded it as good as in “Khulaasat al-Badr al-Muneer” (1/26) and said: His men are well-known, and Ibn al-Arabee graded it authentic in “Ahkasm al-Qur’aan” (4/114), and an-Nawawee graded it as good in al-Majmoo’ (4/440), Al-Shawkaanee in “Al-Daraari Al-Mudhiyyah” (340), and Ahmad Shaakir authenticated its chain of narrators in the verification of “Musnad Ahmad” (2/186), and Ibn Baaz considered its chain of narrators as good in “Majmoo’ Al-Fataawaa” (6/348). And Al-Albaanee graded it authenticated in “Saheeh Sunan Abi Dawood” (4057)
2. Saalim bin Abdullah bin ‘Umar narrates from his father (may Allah be pleased with him) who said, “Once the Prophet (blessings and peace of Allah be upon him) sent to `Umar a silken two-piece garment, or «Sayraa» [327] Sayraa: a type of clothing which contain yellow lines, and it is mixed with silk. See: (Tahtheeb al-Lughah) by al-Azharee (3/283), (An-Nihaayah fee Ghareeb al-Hadeeth wal Athar) by Ibn al-Atheer (2/433), Lisaan al-Arab by Ibn Manzoor (4/390). and when he saw `Umar wearing it, he said to him, ‘I have not sent it to you to wear. It is worn by him who has no share in the Hereafter, and I have sent it to you so that you could benefit by it [i.e., sell it].’” [328] Narrated by Al-Bukhaaree (2104) and the wording is his, and Muslim (2068).
3. Aboo `Uthmaan narrates saying, “While we were with ‘Utbah, `Umar (may Allah be pleased with him) wrote to us: The Prophet (blessings and peace of Allah be upon him) said, ‘There is none who wears silk in this world except that he will wear nothing of it in the Hereafter.’” [329] It was included by Al-Bukhaaree (5830), the wording is his, and Muslim (2069) similarly.
4. Aboo Ya’laa narrates saying that, “While Huthaifah (may Allah be pleased with him) was at Madaa'in, he asked for water. The chief of the village brought him a silver vessel. Huthaifah threw it away and said, I have thrown it away because I told him not to use it, but he has not stopped using it. The Prophet (blessings and peace of Allah be upon him) forbade us to wear clothes of silk or silk brocade, and to drink in gold or silver utensils, and said, ‘These things are for them (unbelievers) in this world and for you (Muslims) in the Hereafter.’” [330] Narrated by Al-Bukhaaree (5831), and the wording is his, and Muslim (2067)
5. Al-Baraa (may Allah be pleased with him) narrates saying that, “The Prophet (blessings and peace of Allah be upon him) ordered us to observe seven things: To visit the sick; follow funeral processions; say 'May Allah bestow His Mercy on you' to the sneezer if he says, 'Praise be to Allah! And he forbade us from seven things: To wear silk, dibaaj [silk brocade], Qassiy [331] Qassiy: It is a ribbed silk garment that is manufactured at Qass - with the fathah vowel on the letter qaaf - which is a place in the country of Egypt. See: (Sharh an-Nawawee ‘alaa Muslim) (14/31). and Istibaraq [332] Al-Istabraq: What is thickened of silk. (An-Nihaayah) by Ibn Al-Atheer (1/47). «various kinds of silken clothes» and to use red mayaathir [333] Al-Mayaatheer: plural of meetharah, a silk mattress/cushion stuffed with cotton, which the rider places under him on the saddle and pillion, and it is one of the riding seats of the non-Arabs. (Irshaad al-Saaree) by al-Qastalaanee (8/73). [silk cushions].” [334] It was narrated by Al-Bukhaaree (5849), and Muslim (2066).
Second branch: Ruling on wearing synthetic silk
It is permissible to wear synthetic silk. This is the saying of Ibn Baaz [335] Ibn Baaz said: “What is forbidden is the well-known natural silk that is extracted from silkworm. As for what is called ‘silk,’ it is a kind of soft clothing, and it is not made of natural silk. It seems that it is not included in that, but if a believer avoids it on precaution and stays away from women’s clothing and stays away from the softness that is not befitting a man, then this is more appropriate for him concerning men and it is far from resembling women in their clothes and is more protective for him. Because some of the clothes that are called silk are like natural silk, so it is feared that the wearer will infect him with what happens to the one who wears the well-known silk; So, avoiding that, staying away from it, being cautious about matters of religion, and taking precaution, is better in the right of a man, and is more appropriate and far from entering doubts.” (The official website of Ibn Baaz). Ibn Uthaymeen [336] Ibn Uthaymeen said: (Pure silk clothing is prohibited. What is meant by silk here is: natural silk and not synthetic; and natural silk comes from a worm called “silkworm” and it is expensive and soft, and for this reason it is forbidden to men. (Ash-Sharh al-Mumti’) (2/211). He also said: (As for artificial silk, which is not natural, it is not forbidden for a man, but a person should not wear it, because he may feel softness and a love for luxury, and this may enter extravagance, or it may enter what may lead to sedition (fitnah), so keeping away from it is preferable, even if it is permissible). (The official website of Ibn Uthaymeen). and according to the fatwa of the Standing Committee. [337] It was stated in the Fatwas of the Standing Committee: “It is not permissible for men to wear natural silk made from silkworms… As for synthetic ones made from plants and their like, it is permissible, because the basic principle in clothing is permissibility.” (Fatwas of the Standing Committee - Collection One) (24/47), and see: (24/49, 51) from (Fatwas of the Standing Committee).
For the following reasons:
First: Because what is forbidden is the well-known natural silk. [338] (Fatwas of the Standing Committee - Collection One) (24/49).
Second: Because the basic principle in clothing is permissibility. [339] (Fatwas of the Standing Committee - Collection One) (24/47).
Third branch: Having a little bit of silk
A small amount of silk is permissible for men, which is the amount in a garment of four fingers or less. It is the view of the public: the Hanafis, [340] (Al-Hidaayah Sharh Al-Bidayah) by Al-Marghinaanee (4/81), (Kanz Al-Daqaa’iq) by Al-Nasafee (p. 607). the Shafi’ees, [341] (Rawdah Al-Talibeen) by Al-Nawawee (2/66), (Mughnee Al-Muhtaaj) by Al-Shirbeenee(1/307). the Hanbalis, [342] (Sharh Muntahaa Al-Iraadaat) by Al-Buhootee (1/160), (Mataalib Oolee Al-Nuhaa) by Al-Rahibaanee (1/359). a statement among the Maalikis. [343] (Sharh Al-Zarqanee on Mukhtasar Khaleel) (1/323), (Ash-Sharh al-Kabeer lil Dardeer and Haashiyat Al-Dasooqee) (1/220)
Evidence from the Sunnah:
On the authority of Suwaid bin Ghaflah wherein he states that ‘Umar bin Al-Khattaab (may Allah be pleased with him) delivered a sermon at a place called Jaabiyah and said: The Prophet of Allah (blessings and peace of Allah be upon him) forbade the wearing of silk except for the placement (amount) of two, three, or four fingers. [344] Narrated by Muslim (2069).
Fourth branch: Wearing silk for necessity
It is permissible for men to wear silk when needed (out of necessity, according to the agreement of the four schools of jurisprudence: the Hanafis, [345] (Al-Bahr Al-Raa’iq) by Ibn Nujaim (8/216). the Maalikis, [346] The Maalikis restricted the necessity to covering the private parts and to treatment. See: (Mawaahib al-Jaleel) by Al-Hattaab (2/190), (Sharh Al-Zurqaanee ‘Alaa Mukhtasar Khaleel) (1/308, 322), (Al-Sharh Al-Kabeer) by Al-Dardeer (1/212). the Shafi’ees, [347] (Al-Majmoo’) by Al-Nawawee (4/440), (Mughnee Al-Muhtaaj) by Al-Sherbeenee (1/307). and the Hanbalis. [348] (Al-Iqnaa) by Al-Hajjaawee (1/93), (Kashshaaf Al-Qinaa;) by Al-Buhootee (1/282).
Evidence from the Sunnah:
On the authority of Anas bin Maalik (may Allah be pleased with him) that the Prophet (blessings and peace of Allah be upon him) granted permission to Abdur Rahmaan bin ‘Awf and al-Zubayr to wear a silk shirt, because of an itching they had. [349] Narrated by Al-Bukhaaree (2919), and the wording is his, and Muslim (2076).
Fifth branch: Dressing a little boy in silk
It is forbidden to dress a boy with silk just as it is forbidden for men. This is the madhab of the Hanafi school, [350] (Al-Hidaayah) by Al-Marghinaanee (4/83), (Tabyeen Al-Haqaaiq) by Al-Zayla’ee (6/16), (Fath Al-Qadeer) by Ibn Al-Humaam (10/23), (Al-Dur Al-Mukhtaar by Al-Huskafee and Haashiyah Ibn Abidin) 6/363). preferred view adopted by the Hanbalis, [351] (Al-Furoo’) by Muhammad Bin Muflih (2/71), (Al-Mubdi’ Sharh Al-Muqni’) by Burhaan Al-Deen Ibn Muflih (1/329). a saying according to the Maalikis, [352] (Al-Sharh al-Kabeer al-Dardeer wa Haashiyat al-Desooqee) (1/62), (Manh al-Jaleel) by ‘Aleesh (1/57). and a view according to the Shafi’ees. [353] (Al-Majmoo’) by Al-Nawawee (4/435). Ibn Taymiyyah [354] Ibn Taymiyyah said: (As for silk clothing for boys who have not yet reached puberty, there are two well-known sayings of scholars, but the clearer of them is that it is not permissible. What is forbidden for men to do is forbidden for him to enable a child to do, rather he must order him to pray when he reaches seven years of age, and beat him for it when he reaches ten, so how is it permissible for him to wear forbidden things?! ‘Umar bin Al-Khattaab saw a young boy of Al-Zubayr wearing a silk dress and tore it and said: Do not make them wear. Likewise, Ibn Umar tore a silk dress that was on his son). (Majmoo’ al-Fataawaa) (29/298). and Ibn al-Qayyim [355] Ibn al-Qayyim said: (The Prophet (blessings and peace of Allah be upon him) said: “Silk and gold are forbidden for the males of my nation and permitted for their females.” And if the boy is not accountable, his guardian is accountable, and it is not permissible for him to enable him to do what is forbidden. It gets used to it and it is difficult to wean it from him, and this is the more correct of the two scholarly opinions. And whoever did not see it as forbidden for him (minor) argued that he is not accountable, and it is not forbidden for him to wear silk like an animal, and this is the most corrupted analogy. The boy, even if he is not accountable, is ready to be accountable. For this reason, it is not possible for him to pray without ablution, to pray naked and unclean, or to drink alcohol, gambling, and sodomy). (p. 243). (Tuhfat al-Mawdood bi Ahkaam al-Mawlood) (p. 243). have preferred it and this is what Ibn Uthaymeen [356] Ibn Uthaymeen said in the ruling of prayer with the clothes that have pictures of a soul: (As for the validity of the prayer, it is true that the prayer is correct, because the prohibited dress does not invalidate the prayer, just as the prayer in a snatched garment is correct, however, he is a sinner by wearing these clothes that have pictures, and there is no difference between an adult man and a boy, everyone should avoid wearing these clothes that have pictures.” (The Open-Door Meeting) (Meeting No.: 98). has said.
Evidence:
First: From the Sunnah
1. On the authority of Ibn Zurayr that he heard ‘Alee Ibn Abee Taalib (may Allah be pleased with him) say, "The Prophet of Allah (blessings and peace of Allah be upon him) silk and put it in his right hand and took gold and put it in his left side. Then he said, ‘These two are forbidden to the males of my ummah.’” [357] Its citation has been given before.
The relevance:
The prohibition includes all males; minor and adults. [358] (Al-Majmoo’) by Al-Nawawee (4/436).
2. On the authority of Jaabir (may Allah be pleased with him) that he said, “We used to take it off [i.e., silk] from the boys, and leave it on the girls.” [359] It was narrated by Aboo Dawood (4059), and the wording is his, and Al-Tahaawee in “Sharh Maa’ani Al-Aathaar” (6727). Its chain of transmission was authenticated by al-‘Aynee in Nukhab al-Afkaar (13/319), and it was authenticated by al-Albaanee in Saheeh Sunan Abee Dawood (4059).
Second: Because when the prohibition was established in the right of males, and when its wearing was forbidden, dressing someone else with it was also prohibited; like wine, when it is forbidden to drink it, it is also forbidden to serve it to someone else. [360] (Al-Hidaayah) by Al-Margheenaanee (4/83).
Third: Because enabling the minor to do the forbidden thing leads him to getting used to it and it becomes difficult to wean him from it. [361] (Tuhfat al-Mawdood bi Ahkaam al-Mawlood) by Ibn al-Qayyim (p. 243). It is unfortunate that many fathers and mothers are ignorant or neglect this great meaning. You will find them lenient in dressing their young daughters with which is forbidden for older women such as tight, transparent and short clothes, so girls get used to it, and it will be difficult to prevent them from doing so when f they grow up.
Second requirement: Ruling on women wearing silk
It is permissible for women to wear silk according to the agreement of the four schools of jurisprudence: the Hanafis, [362] (Mukhtasar Al-Qudooree) (p.: 240), (Al-Bahr Al-Raa’iq) by Ibn Najim (8/215). the Maalikis, [363] (At-Taaj wa al-Ikleel) by Al-Mawwaaq (1/498), (Sharh Al-Zurqaanee ‘Alaa Mukhtasar Khaleel) (1/68), (Haashiyat Al-‘Adawee) (2/589). the Shafi’ees, [364] (Al-Majmoo’) by Al-Nawawee (4/442), (Mughnee Al-Muhtaaj) by Al-Khateeb Al-Sherbeenee (1/306). and the Hanbalis [365] (Kashshaaf Al-Qinaa’) by Al-Buhootee (1/51) and see: (Al-Mughnee) by Ibn Qudaamah (1/57). and the consensus was reported on that. [366] Ibn ‘Abd al-Barr said: (The scholars are unanimously agreed that silk clothing is permissible for women). (Al-Istithkaar) (8/318). Al-Nawawee said: (Al-Qaadee narrated from a group of people that it is permissible for men and women, and about Ibn Al-Zubayr that it is forbidden for them, then there was consensus on its permissibility for women and its prohibition on men). (Sharh Al-Nawawee ‘Alaa Muslim) (14/32). He also said: (It is permissible for women to wear silk and to adorn themselves with silver and gold, unanimously). (Al-Majmoo’) (4/442). Al-San’aanee said: “Consensus was reached on the permissibility of silk for women.” (Subul as-Salaam) (2/84). Ibn Al-Mulqin said: (Scholars agree that silk is permissible for women, except what was narrated on the authority of Al-Hasan.... Yunus bin Ubaid said: Al-Hassan hated a little silk and a large amount of silk for men and women, even the symbols in clothes). (At-Tawdeeh li Sharh al-Jaami’ as-Saheeh) (10/28). Ibn Hazm said: “A woman’s clothing of silk and gold in prayer and in other things is permissible, although there was a difference of opinion regarding that, and some [scholarly] people did not allow that for them.” (Al-Muhallaa) (9/240)
Evidence from the Sunnah:
1. On the authority of Ibn Zurayr that he heard ‘Alee Ibn Abee Taalib (may Allah be pleased with him) say, “The Prophet of Allah (blessings and peace of Allah be upon him) silk and put it in his right hand and took gold and put it in his left side. Then he said, ‘These two are forbidden to the males of my ummah.’” [367] Its citation has been given before.
2. Anas bin Maalik narrates that he saw Umm Kulthum (may Allah be pleased with her), the daughter of the Messenger of Allah (blessings and peace of Allah be upon him), wearing a silk-stripped [368] Sayraa: its definition has already been given before. dress. [369] Narrated by Al-Bukhaaree (5842).
3. ‘Alee narrates saying that, “Allah’s messenger was presented with a striped robe containing silk and sent it to me, I wore it, and recognised the anger on his face. He then said, ‘I did not send it to you to wear it, but only to cut it up into veils for the women.’” [370] Narrated by Al-Bukhaaree (2614) and Muslim (2071), and the wording is his.

Second topic: Ruling on using the cushion of silk
First requirement: Men’s use of cushion of silk
Using silk for cushions is forbidden for men. This is the view of most jurists: the Maalikis, [371] (Mawaahib al-Jaleel) by al-Hattaab (2/190) (1/180) and see: (Sharh Zarrooq ‘Alaa Matn ar-Risaalah) (2/1046). - according to what is well known to them - the Shafi’ees, [372] “Minhaj al-Taalibeen” by al-Nawawee (p. 51), “Mughnee al-Muhtaaj” by al-Sharbeenee (1/306). and the Hanbalis. [373] (Al-Iqnaa’) by Al-Hajjaawee (1/93), (Kashshaaf Al-Qinaa’) by Al-Buhootee (1/281), (Sharh Muntaaha Al-Iraadaat) by Al-Buhootee (1/158)
Evidence from the Sunnah:
1. Huthayfah narrates saying that, “The Messenger of Allah (blessings and peace of Allah be upon him) forbade us from drinking from the utensils of gold and silver and from eating from them and from wearing silk and silk brocade and from sitting on it.” [374] Narrated by Al-Bukhaaree (5837). the wording is his and Muslim (2067).
2. ‘Alee (may Allah be pleased with him) narrates stating that, “The Prophet (blessings and peace of Allah be upon him) forbade me that I should wear my ring in this (forefinger) or in that near it.” 'Aasim (one of the narrators in the chain of transmitters) does not remember which of the two (fingers) he pointed out; and he forbade me to wear Qassi material (silk garment), and to sit on the silk saddle cloth, and he said: As regards Qassi, it is a variegated garment which was brought from Egypt and Syria which had figures upon it, and as regards mayaathir, it is something which women prepared for their husbands as red cloths for their saddles. [375] Qataa’if: the plural of Qateef: a velvet blanket that they put over their saddles. Urjuwaan: An intense reddish dye. See: (Tarth Al-Tathreeb) by Al-Iraaqee (4/175). [376] Narrated by Muslim (2078)

3. On the authority of Ibn Zurayr, that he heard ‘Alee Ibn Abee Taalib (may Allah be pleased with him) say, “The Prophet of Allah (blessings and peace of Allah be upon him) silk and put it in his right hand and took gold and put it in his left side. Then he said, ‘These two are forbidden to the males of my ummah.’” [377] Its citation has been given before.

The relevance:
This usage includes all aspects of benefits including wearing and other things. [378] (Sharh Mukhtasar Al-Tahaawee) by Al-Jassaas (8/547).
Second requirement: Women's use of cushion of silk
It is permissible for women to have silk cushions according to the agreement of the four schools of jurisprudence: the Hanafis according to their well-known view, [379] (Al-Hidaayah Sharh Al-Bidaayah) by Al-Margheenanee (4/81), (Al-‘Inaayah Sharh Al-Hidaayah) by Al-Baabartee (10/18), (Haashiyat Ibn ‘Abideen) (6/355). the Maalikis, [380] (Sharh Al-Zurqaanee ‘Alaa Mukhtasar Khaleel) (1/68), (Al-Sharh Al-Kabeer) by Al-Dardeer (1/65). the more correct position according to the Shafi’ees, [381] “Minhaaj al-Talibeen” by al-Nawawee (p. 51), “Mughnee al-Muhtaaj” by al-Sharbeenee (1/306). and the well-known among the Hanbalis. [382] (Al-Mubdi’) by Burhaan Al-Din Ibn Muflih (1/326), (Sharh Muntahaa Al-Iraadaat) by Al-Buhootee (1/158), (Mataalib Oolee Al-Nuhaa) by Al-Rahibaanee (1/281) and see: (Sharh ‘Umdat Al-Fiqh) - The Book of Prayer) by Ibn Taymiyyah (p. 292).
Evidence:
First from the Sunnah:
‘Alee bin Abee Taalib narrates stating that, “The Messenger of Allah (blessings and peace of Allah be upon him) came out to us, while on his one hand he had silk and on the other gold. He then said, ‘These two things are forbidden for the males of my Ummah and allowed for their women.’” [383] It was narrated by Ibn Maajah (3595), Ibn Abee Shaybah (24659), and Al-Bazzaar in “Al-Musnad” (886). ‘Alee bin Al-Madeenee considered it as good as it is in “Khulasat Al-Badr Al-Munir” by Ibn Al-Mulqin (1/26), and he said: His men are well-known, and Al-Nawawee in “Al-Majmoo’” (4/440), and Al-Shawkaanee in “Al-Daraaree Al-Mudhiyyah” (340). Its chain of transmission was considered as good by Ibn Baaz in “Majmoo’ al-Fataawaa” (6/348), and it was authenticated by al-Albaanee in “Saheeh Ibn Maajah” (2912).

The relevance:
Permissibility for women is unrestricted to clothing, but it pervades the cushion and sleeping on it as well. [384] (Fath Al-Qadeer) by Ibn Al-Humaam (10/19).
Second: That their usage of silk as a cushion and spread is from clothing, and clothing is permissible for them [385] (Mawaahib al-Jaleel) by Al-Hattaab (2/190)

Third topic: Ruling on men wearing wool mixed with silk
It is permissible for men to wear khazz, [386] A piece of clothing made of khazz: that which is woven of wool and silk, and it was said: It is what its warp - that is: its longitudinal threads – happens to be of silk, and its weft - that is: its transverse threads – happens to be of wool within the fabric. See: (An-Nihaayah) by Ibn Al-Atheer (2/28), (Al-‘Inaayah Sharh Al-Hidaayah) by Al-Baabartee (10/20). which is the view of most of the scholars: the Hanafis, [387] (Al-‘Inaayah Sharh Al-Hidaayah) by Al-Baabartee (10/20), (Al-Bahr Al-Raa’iq) by Ibn Nujaim (8/216). the Shafi’ees, [388] (Al-Majmoo’) by Al-Nawawee (4/449). and the Hanbalis. [389] (Al-Iqnaa’) by Al-Hajjaawee (1/93), (Mataalib Ooli Al-Nuhaa) by Al-Rahibaanee (1/356). , and it is a view of the Maalikis [390] (Al-Sharh al-Kabeer al-Dardeer and Haashiyat al-Dasooqee) (1/220)
Evidence:
First: From the Sunnah
On the authority of Ibn ‘Abbaas (may Allah be pleased with him) that he said, “The Messenger of Allah (blessings and peace of Allah be upon him) forbade the solid [mismat] garment [391] Al-Mismat: It is that garment all of which is silk, it is not mixed with cotton or anything else. See: (An-Nihaayah) by Ibn Al-Atheer (3/97), (Awn Al-Mabood) by Al-Azimaabadee (11/70). of silk.” [392] (Fath Al-Qadeer) by Ibn Al-Humaam (10/19).
Second: From the aathaar [narrations of the companions] [393] Ibn Hajar said: (It has been proven that a group of companions and other than them wore khazz. Aboo Dawood said: Twenty of the companions wore it and more, and Ibn Abee Shaybah narrated it on the authority of a group of them, and on the authority of a group of Taabi’ee with good chains of narrations). (Fath Al-Baaree) (10/295).
1. On the authority of Sulaymsan al-Taymee that he said, “I saw on Anas a yellow burnous (a hooded cloak) made of khazz [silk-cotton material].” [394] Narrated by Al-Bukhaaree (5802).
2. On the authority of Al-‘Ayazar bin Hurayth that he said, “I saw Hussayn bin ‘Alee and he was wearing a garment of khazz.” [395] It was narrated by Ibn Abee Shaybah in (Al-Musannaf) (24624). His chain of narrators was authenticated by al-‘Aynee in “Nukhab al-Afkaar” (13/325).
Third: The prohibition of silk is true in its pure form, so if it is mixed with something else so that it is not called silk, the name does not absorb it, and the legal reason for the prohibition does not cover it; then it has departed from the forbiddance and has become permitted. [396] (Fath Al-Baaree) by Ibn Hajar (10/295).

Fourth topic: Wearing the skins of beasts and using them as carpets
It is forbidden to wear the skins of wild animals and using them as spreads, whether they have been tanned or not. [397] Based on this, it is not permissible to use clothing made from the skins of predators, such as coats, furs and others. This is the correct position according to the Hanbalis, [398] They restricted with the animal being larger than the cat in creation. See: (Al-Insaaf) by Al-Mardawee (1/75), (Kashshaaf Al-Qinaa’) by Al-Buhootee (1/56), (Mataalib oolee Al-Nuhaa) by Al-Rahibaanee (1/60). the view of the Shafi’ees, [399] They restricted it with the skin of a tiger and a leopard. Al-Sharwaanee said: (This artefact is explicit that nothing is forbidden from the skins of wild animals except the skin of a tiger and the skin of a leopard, and perhaps its point is that the two have a legal reason, that is, that their usage is the habit of the proud people). (Haashiyat Al-Sharwaanee on Tuhfat Al-Muhtaaj) (7/432). And see: (Hashiyat al-Rasheedees on Nihayat al-Muhtaaj) by al-Ramlee (6/375). and the saying of Ibn Habeeb of the Maalikis. [400]And he restricted it with the ferocious animals that sprint. Ibn Abee Zaid al-Qayrawaanee said (Ibn Habeeb said: In the skins of ordinary animals, if they are slaughtered, they are neither sold nor prayed on, nor worn, and they may be used for other than that. As for the beasts that do not sprint, and if they are slaughtered, they may be sold, prayed on and dressed in). (An-Nawaadir wa az-Ziyaadaat maa fee al-Madawwah) (4/377). A group of pious predecessors stated the same [401] Ibn Al-Mundhir said: (And a group of people forbade using the skins of ferocious animals before and after tanning, whether they are slaughtered or dead, this is the saying of Al-Awzaa’ee, Ibn Al-Mubaaarak, Ishaq, Aboo Thawr, and Yazeed bin Haaroon). (Middle) (2/440). and Ibn al-Mundhir [402] Ibn Al-Mundhir said: “Using the skins of cattle and what is sacrifice while they are still alive after tanning is permissible according to the apparent meaning of this hadith, and the same is not the case for the skins of those whose meat is not permitted to be eaten among wild ferocious animals and to use it as a spread as a general prohibition. What we must do is to use every hadith in its place, and Allah has forbidden dead carrion in His book, so the skins of wild beasts are prohibited on the apparent meaning of Allah’s prohibition about the dead carrion. And based on the apparent prohibition of the Prophet (blessings and peace of Allah be upon him) every fanged wild animal. As for the skins of the normal animals that were sacrificed and others are excluded from the apparent meaning of the verse, and the apparent Sunnah if they are tanned, as per the hadeeth of Maymoonah). (Al-Iqnaa’) (2/534). chose this stance, so did Ibn Taymiyyah, [403] Ibn Taymiyyah said: “As for rabbit skin, it is undoubtedly permissible to pray on it, and as for the skin of fox, there is a dispute.” (Majmoo’ Al-Fataawaa) (22/122). Ibn Al-Qayyim, [404] Ibn Al-Qayyim said: (It is forbidden to wear the skins of tigers and wild beasts, as the Prophet (blessings and peace of Allah be upon him) forbade that in several authentic hadeeths that do not have any contradiction, because they create in the heart the appearance like these animals. The outward dress influences the inner part [of human beings]). (Ighaathah Al-Lahfaan) (1/55). Al-Shawkani, [405] Al-Shawkaanee said: (The prohibition of the use of its skins - meaning tiger – is because of the adornment and arrogance in it, and because it is the dress of the non-Arab, and the general prohibition includes slaughtered and others). (Nayl al-Awtaar) (2/103). and Ibn ‘Uthaymeen. [406] Ibn Uthaymeen said: (In any case, skins of wolves, skins of tigers and any other skins are forbidden - like the skin of a lion, for example - it is forbidden to wear them, and it is also forbidden to make a spread out of them, because the Prophet (blessings and peace of Allah be upon him) forbade that. That is, if you made seats out of them , that is prohibited). (Sharh Riyaadh Al-Saliheen) (4/329). The Standing Committee issued a fatwa on this. [407] It came in the Standing Fatwa Committee: (Texts forbid the use of the skin of things whose flesh cannot be eaten, because of the adornment and vanity they contain). (Fatwas of the Standing Committee - First Collection) (24/29).
Evidence:
First: from the Sunnah:
1. On the authority of Aboo al-Maleeh bin Usaamah, on the authority of his father (may Allah be pleased with him) who said, “The Messenger of Allah (blessings and peace of Allah be upon him) forbade the use of the skins of predators.” [408] It was narrated by Aboo Dawood (4132), Al-Tirmidhee (1771), Al-Nasa’i (4253) and Ahmad (20706). Its chain of transmission was authenticated by Al-Nawawee in Al-Majmoo’ (1/220), and Al-Albaanee graded it as authentic in “Saheeh Sunan Abee Dawood” (4132).
2. On the authority of Khaalid bin Ma’daan that he said, “Al-Miqdaam bin Ma’dikareb came to Muawiyah and said to him, ‘I adjure you by Allah! Did you know that the Messenger of Allah (blessings and peace of Allah be upon him) forbade the wearing of the skins of wild beasts and the riding on them)?’ He replied, ‘Yes.’” [409] It was narrated by Aboo Dawood (4131) at length, and an-Nasaa’i (4255), and the wording is his. Adh-Dhahabee strengthened its chain of transmission in “Siyar A’laam Al-Nubalaa” (3/158), and Al-Albaanee graded it authentic in “Saheeh Sunan Abee Dawood” (4131).

3. On the authority of Abu Hurayrah (may Allah be pleased with him) that he said, “The Messenger of Allah (blessings and peace of Allah be upon him) said, ‘The angels do not accompany a company that has the skin of a tiger with them.’” [410] Narrated by Aboo Dawood (4130). Al-Nawawee classed it as hasan (good) in “Al-Khulaasah” (1/78), and Al-Albaanee in “Saheeh Sunan Abee Dawood” (4130).

Second: Because the heart earns the resemblance of these animals. The outward dress influences the inner self. [411] (Ighaathah Al-Lahfaan) by Ibn Al-Qayyim (1/55).
Third: Because of the adornment and vanity it contains. [412] (Nayl Al-Awtaar) by Al-Shawkaanee (2/103), (Fatwas of the Standing Committee - First Collection) (24/29).