One cannot affirm what is in other people's heart except to judge them for their speech and actions
[From the Ahaadeeth of Ibn Mas`ood and Ibn `Abbaas رضي الله عنهما as reported in Sunan
Abu Dawood, Sunan Ibn Maajah, Sunan al-Tirmidhee and Sunan al-Nasaa’ee. And
graded as “Saheeh” by Shaikh al-Albaanee]
بسم الله والحمد لله
والصلاة والسلام على رسول الله ، وبعد
The Prophet صلى
الله عليه وسلم said:
❝Indeed all praise is due to Allaah,
WE praise Him,
And WE seek His help,
And WE seek His
forgiveness,
And WE seek refuge with
Allaah from the evils of our souls and the mischief of our deeds.
Whoever He تعالى
guides, then here is none to lead him astray,
And whomever He تعالى
misleads, then there is no guide for him.
I [1] testify that
none has the right to be worshipped but Allaah,
and I testify that
Muhammad is His Slave and His Messenger.❞
•۩۞۩•
[1] Shaikh al-Albaanee رحمه الله said:
Notice here how the mode of speech changes from plurality
to singularity, contrary to what had preceded earlier. The plural here is in
regards to “the plural of numbers” [and not “plural of respect”]. Shaikh
al-Islaam, Ibn Taymiyyah رحمه الله expressed
it nicely on what may be the wisdom behind it, as reported from him by his
student, Ibn al-Qayyim رحمه الله in “Tahdheeb
al-Sunan” (3/54).
He (Ibn al-Qayyim) said: All the Ahaadeeth (with its different
chains) are unanimous in reporting: “WE seek His help”, “WE seek His
forgiveness”, “WE seek refuge…”, (all are in plural form) and begin with the
letter “ن”, except for the two Testimonies
which are in singular form: “I bear witness that none has the right to be
worshipped but Allaah, and I bear witness that Muhammad is His Slave and His Messenger.”
Shaikh al-Islaam Ibn Taymiyyah رحمه الله said:
When the Testimony (of Faith) is concerned, no one can
bear the responsibility on behalf of someone else, nor will it be accepted on
behalf of someone else (i.e. no one can deputize others to take the Testimony
on his behalf), and that is why the Shahaadah is in singular form. But when one
is seeking Allaah’s help, refuge and forgiveness, it is accepted on behalf of
others (as well). A person can ask Allaah’s forgiveness for himself as well as
for others, and he can seek Allaah’s help and protection on behalf of others
(as well); and that is why they are mentioned in plural form. One can say: “O
Allaah! Help us, protect us and forgive us”…
Ibn Taymiyyah further says: Seeking help, refuge and
forgiveness are from the acts of requesting and beseeching (Allaah), so if one
likes, he can beseech them from Allaah on his behalf and on behalf of his
Muslim brothers. But as for the Shahaadah, then it is an act of announcing that
you bear witness in the Oneness of Allaah (and that He alone should be
worshiped) and in the Messengership of Muhammad صلى الله عليه وسلم. It is expressing and affirming what the
heart believes. A person can only express about himself, for he knows about
himself (better than others); but on the contrary, he can only affirm what the
others have said and uttered but not what is in their hearts. And Allaah knows
best.
--end of quote from Ibn al-Qayyim
--end of quote from Ibn al-Qayyim
•۩۞۩•
A few more benefits from the Hadeeth of
“Khutbatul-Haajah” (Khutbah of Need):
1) The Prophet صلى الله عليه وسلم taught the
“Khutbatul-Haajah” the same way he taught the “Tashahhud” for the Salaah (At-tahiyyaatu
lillaahi was-salawaatu…).
•۩۞۩•
2) One should be keen
in learning the “Khutbatul-Haajah” due to the statement of Ibn Mas`ood رضي الله عنه: “The Prophet صلى الله عليه وسلم taught us the Khutbah
of prayer (At-tahiyyaatu) and Khutbah of need.” [Reported by Ibn Maajah
(1892) and graded as “Saheeh” by Shaikh al-Albaanee]
•۩۞۩•
3) There was
nothing beneficial except that the Prophet صلى الله عليه وسلم informed his Companions about it. He صلى الله عليه وسلم said: “I am leaving you upon a (path of) brightness whose night
is like its day. No one will deviate from it after I am gone but one who is
doomed.” [Sunan Ibn Maajah (43)
and graded as “Saheeh” by Shaikh
al-Albaanee]
Abu Dharr رضي الله عنه said: The Prophet صلى الله عليه وسلم left us (in such a
state) that there was not a bird flapping it wings in the air except that he صلى الله عليه وسلم would teach us about
it. He (Abu Dharr) said: the Prophet صلى
الله عليه وسلم said: “There is nothing left
which would take you closer to the Jannah and distance you from the Fire,
except that it has been made clear to you.” [al-Tabaraanee in Mu`jam
al-Kabeer (1647) and graded as “Saheeh”
by Shaikh al-Albaanee in al-Saheehah (1803)]
•۩۞۩•
4) These are from
the “Jawaami` al-Kalim” (concise words but comprehensive in meaning), as Ibn
Mas`ood said at the beginning of this Hadeeth: “The Messenger of Allaah صلى الله عليه وسلم was granted Jawaami`
al-Khair wa Khawaatimah (a combination of all manner of goodness, as well as
its seal),” or he said: “Fawaatihal Khair (the opening (of the way to)
all good).” [Reported by Ibn Maajah (1892)]
The Prophet said: “I have
been given superiority over the other prophets in six respects: I have been
given words which are concise but comprehensive in meaning…” [Saheeh al-Bukhaaree (7013) and Saheeh Muslim
(1062, 1063, 1066, 1067) and the wordings are his]
Imaam al-Bukhaaree said: Jawaami` al-Kalim means that Allaah
تعالى expresses
in one or two statements or thereabouts the numerous matters that used to be
written in the books revealed before (the coming of) the Prophet (ﷺ)
[i.e. the Prophet صلى الله عليه وسلم
was given the gift of expressing in a few words all the benefits which were
written in the previous scriptures].
•۩۞۩•
5) The precaution
taken by the Companions in narrating the Ahaadeeth exactly as they heard, and
the precaution of the Muhadditheen in recording them exactly the way the heard
it. The reason being the following:
a) Not attributing something to the Prophet صلى الله عليه وسلم which he did not say:
The Prophet صلى
الله عليه وسلم said: “Whoever ascribes to me
what I have not said then (surely) let him occupy his seat in Hell-fire.” [Saheeh
al-Bukhaaree (109), from the Hadeeth of Salamah رضي الله عنه; and there are many more Ahaadeeth
narrated by other Companions]
•۩۞۩•
b) So that neither the wordings nor the meaning would
get changed:
One such example is mentioned in the Hadeeth of
al-Baraa’, in the Du`aa in which he substituted the word “al-Nabiy” to
“al-Rasool” and the Prophet صلى الله عليه وسلم
corrected him.
Narrated al-Baraa’ bin `Aazib رضي الله عنه: The Prophet صلى الله عليه وسلم said to me: “Whenever
you go to bed perform ablution like that for the prayer, lie or your right side
and say: “Allaahumma aslamtu wajhee ilaika, wa fauwadhtu amree ilaika, wa alja’tu
zahree ilaika raghbatan wa rahbatan ilaika. Laa Malja’a wa laa manjaa minka illaa
ilaika. Allaahumma aamantu bikitaabika-l-ladhee anzalta wa bi-nabiiyika-l ladhi
arsalta.” (O Allaah! I surrender to You and entrust all my affairs to You and
depend upon You for Your Blessings both with hope and fear of You. There is no
fleeing from You, and there is no place of protection and safety except with
You. O Allaah! I believe in Your Book (the Qur’aan) which You have revealed and
in Your Prophet (Muhammad) whom You have sent). Then if you die on that very
night, you will die upon faith. Let the aforesaid words be your last utterance
(before sleep).” I repeated it
before the Prophet صلى الله عليه وسلم
and when I reached “Allaahumma aamantu bikitaabika-l-ladhee anzalta (O Allaah I
believe in Your Book which You have revealed).” I said: “Wa-rasoolika (and your
Messenger).” The Prophet صلى الله عليه وسلم said: “No, (but say): `Wa
Nabiyyika-l-ladhee arsalta (Your Prophet whom You have sent).” [Saheeh al-Bukhaaree (247, 6311) and Saheeh
Muslim (6544)]
•۩۞۩•
c) The Prophet صلى الله عليه وسلم made Du`aa for those who transmit the
narrations exactly as they heard it:
d) The one who is being informed might have more
understanding than the transmitter:
The Prophet صلى
الله عليه وسلم said: “May Allaah cause to
flourish a person who hears my words, understands them, remembers them, and then
he conveys them from me to others exactly as he has heard it. Perhaps there are
those who have knowledge but no understanding, and there may be those who
convey knowledge to those who may have more understanding of it than they do.”
[Sunan Ibn Maajah (230, 231, 232, 233, 236, 3056), Sunan Abu Dawood (3660),
Sunan al-Tirmidhee (2656, 2657, 2658) from the Ahaadeeth of Zaid bin Thaabit,
Jubair bin Mut`im, Ibn Mas`ood, Anas Ibn Maalik رضي الله عنهم, and graded as “Saheeh” by Shaikh
al-Albaanee]
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