The hadith of Abu Bakr (may Allah be pleased with him) that he stood on the pulpit and then wept

The Shaykh : As for the second, it is authentic; and it is his statement (may Allah have mercy on him): And from Abu Bakr (may Allah be pleased with him) that he stood on the pulpit, then wept, and said: The Messenger of Allah (peace and blessings be upon him and his family) stood on the pulpit in the first year, then wept, and said: , al-Tirmidhi narrated it from the narration of Abdullah ibn Muhammad ibn Aqil, and he said: It is a good, strange hadith, and al-Nasa'i narrated it from various routes, and from a group of the Companions, and one of its chains is authentic.
This hadith is among the authentic hadiths, as the author said and as you have heard. In it, Abu Bakr al-Siddiq (may Allah the Exalted be pleased with him) delivered a sermon two years after the death of the Prophet (peace and blessings be upon him and his family). When he stood to preach to them, he wept, being affected first by the weeping of the Messenger of Allah (peace and blessings be upon him and his family) himself before his sermon to his Ummah. Abu Bakr said: The Messenger of Allah (peace and blessings be upon him and his family) stood on the pulpit in the first year, then wept, and said: . This is among the best supplications established from the Prophet (peace and blessings be upon him and his family), both by his own action and his command for us to do so. . Pardon is that Allah (Blessed and Exalted is He) forgives our sins and our transgressions, and does not hold us accountable for the sins and transgressions we have committed. This is because no matter how high a person rises, and no matter how much he tries to purify himself and keep himself away from sins and transgressions, he is bound to fall into some of them. If Allah (Mighty and Majestic) did not treat him with His pardon and forgiveness, this person would perish; for he is a sinner, and that is inevitable. Therefore, the Messenger of Allah (peace and blessings be upon him and his family) commanded his Ummah that when they ask Allah (Mighty and Majestic) for something, the first thing they should ask for is pardon; that Allah (Mighty and Majestic) overlooks our sins and our transgressions. Then he followed that with asking for well-being or health. In some other hadiths: , . Well-being is safety, safety which is well-being, the opposite of health, and it has been interpreted as such.
Yes.

The questioner : A synonym.

The Shaykh : Pardon, a synonym for health.
The scholars have interpreted this term as material well-being, physical bodily health. And we can make its meaning broader than that, so that well-being encompasses both material and spiritual health at the same time. The Messenger of Allah (peace and blessings be upon him) in that sermon says: . If the scholars have interpreted well-being as physical material health, then in that is a good point of attention that a Muslim should not ask Allah (Mighty and Majestic) to afflict him with diseases and calamities, under the pretext of what? Expiation of sins? And so it came in a hadith narrated by Imam Muslim in his Sahih, from the hadith of Anas ibn Malik (may Allah be pleased with him), that the Messenger of Allah (peace and blessings be upon him and his family) visited a man from the Muslims who was ill and had weakened, becoming like a chick; he became emaciated. The Messenger of Allah (peace and blessings be upon him and his family) said to him: . He said: Yes, I used to say that. The sick man whom the Messenger (peace be upon him) visited and who became emaciated like a chick used to say and supplicate: "O Allah, whatever You are going to punish me with in the Hereafter, hasten it for me in this world." Then he (peace and blessings be upon him and his family) said: . He said: So he supplicated to Allah for him, and He healed him.
In this hadith that I have conveyed to you from Sahih Muslim, there is a clear meeting point with the hadith of the chapter: . This sick man thought that there was no escape for him and no salvation from the punishment of Allah (Mighty and Majestic) in the Hereafter, that punishment which he deserved because of his sins, except that he would make a trade with his Lord (Mighty and Majestic), or something like a trade, that the punishment You want to punish me with in the Hereafter, make it in this world; as an exchange. So the Messenger of Allah (peace and blessings be upon him and his family) directed him to a path that is safe from any punishment; especially the punishment of the Hereafter, about which the Messenger (peace be upon him) said to him: . So the good deed here in this verse—and it is a verse, as you know: —includes every good deed in this world and in the Hereafter, and included in that is this well-being which the Messenger of Allah (peace and blessings be upon him and his family) commanded us to ask our Lord (Mighty and Majestic) for.
From this hadith and that one, and others like them from many hadiths that have come in the authentic Sunnah, it becomes clear to us the deviation of a group of the Sufis in this matter as well, just as they deviated in the matter of supplication which I was telling you about. When the hadiths mention that supplication is from the worship of Allah (Mighty and Majestic), we mentioned to you that some of the extremists among the Sufis deviated from this issue. They saw that supplication is not suitable except for the common people, while their special ones say in words and states: "His knowledge of my state suffices me from my asking." And they narrate that from Ibrahim (peace and blessings be upon him). And that is a lie and a fabrication against him, as we have explained to you the deviation of some Sufis from supplication in general. Some of them deviated from this specific supplication for well-being. . And how was that? There was one who said, and some of those who narrate from him describe him as one of the great ones—meaning the great among the righteous and the Sufis—he used to supplicate to his Lord (Mighty and Majestic) to make him a bridge in Hellfire, so that people would pass over it and he would remain in the Fire. The meaning is a beautiful poetic meaning, but it is an ugly imaginary meaning. The beauty in it—and it is superficial—is that he is the scapegoat, people pass over him as a bridge in Hellfire, and let the people be saved and let him perish. "" was "" .

Eid Abbasi : .

The Shaykh : Their affair reached this extent. But if he had tasted it, what would we say? If the Messenger (may the prayers and peace of Allah be upon him) says: , if this person put his finger in the simple fire of this world; would he be patient for the sake of others? It is imagination within imagination; how can he be patient with a fire that is more severe than this fire, meaning the abode of this world is not a candle or a wick or a lamp or electricity or anything else. The sum of the fire of this world is a part of seventy parts of the fire of Hell. How can this person be patient? But this is the imagination in which the Sufis lived in their thoughts and their beliefs, in addition to their extravagances. Therefore, when they narrate such a phrase from this person, they say: This is an extravagance from the extravagances of the lovers, and these are not held accountable; meaning: so they are not a model in such statements that come from them which contradict the Sunnah.
And of this kind is also what they narrate from one of them who used to say: I have no desire in your love, what? I have no desire in your love, then: I am however, "So however You wish, test me." Here is the point, he addresses his Lord that he has no desire in anyone other than Him, so however You wish, O my Lord, test me. Is this from the Sunnah?! The Messenger says: . And in the hadith of Anas, when he saw the sick man become like a chick, he said to him: and so on. But this one says as if he is challenging the Lord of the Worlds and saying: So however You wish, test me!

The questioner : ... in a statement.

The Shaykh : So what was the outcome for this man? Allah (Mighty and Majestic) tested him with a very simple trial, which was the retention of urine. Indeed, he became insane. They call him "Sahnun the Madman." He became mad not from desire, as they claim, but from the illness he had asked Allah (Mighty and Majestic) to test him with. He would walk in the streets, and when he saw the children of the Quran schools coming out, he would say to these small children, "Pray for your uncle the liar!" Meaning, he did not have patience. He said imaginary words: "So test me however You wish." So He tested him with a simple trial from the trials of this world, , but he did not have patience for it and could not bear it. So whenever the small children passed by him, he would say to them, "Pray for your uncle the liar!" Indeed, his lie was proven, because he did not have patience for this simple trial. So may Allah send blessings upon Muhammad, who guided us to the best of guidance. He always says in his sermons: "And the best of guidance is the guidance of Muhammad." So he commands us all to turn to Allah (Mighty and Majestic) and ask Him for forgiveness of our sins and well-being in our bodies and our souls. That is better for us than asking Him to test us and then not having patience for His trials. Therefore, the most beloved thing to the Messenger (peace be upon him) is forgiveness and well-being.
He (peace and blessings be upon him) said in the completion of the hadith: . The intended meaning here, of course, is firm, decisive faith in which there is no doubt or hesitation. After certainty comes, in terms of excellence, well-being and safety, meaning health in the outward and inward aspects.
So we ask Allah (Mighty and Majestic) to grant us certainty first, and then forgiveness and well-being second.
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