Is the command in the saying of the Exalted One: "Then when you have eaten, disperse" for obligation?
Machine translationRead the Arabic original
The Shaykh: That means the verse is abrogated.
The questioner: No, it is not abrogated, no.
The Shaykh: No?
The questioner: That means there is a specific ruling for the Messenger (peace be upon him) regarding obligation.
The Shaykh: When you say "specific," it means it is abrogated.
The questioner: No, it is not abrogated, no, it is not abrogated, no.
The Shaykh: That means sometimes it is for obligation, and sometimes for recommendation.
The questioner: Sometimes it is for obligation if the intended meaning of this statement is that the Companion is in the house of the Messenger (peace be upon him); our Lord commanded them to disperse...
The Shaykh: My brother, the Messenger dispersed, and that is it; he and the group left.
The questioner: No, now it is certainly for recommendation.
The Shaykh: For recommendation, why?
The questioner: Because there is, meaning, a prohibition followed by, meaning, a permissibility after a prohibition, or does this meaning not exist? I am forgetting the wording of the verse.
The Shaykh :[Al-Ahzab 33:53] .
The questioner: For recommendation.
The Shaykh :[Al-Ahzab 33:53] .
The questioner: And the mandub is for recommendation, and the mandub.
The Shaykh: Okay, what do you think one should do with the mustahabb and the mandub?
The questioner: What do I do?
The Shaykh: You do it.
The questioner: I do it.
The Shaykh : Ah, hehe.
The questioner: By Allah, this is tied to the owner of the house; the owner of the house does not want him to do this.
The Shaykh: We asked his permission, we said to him, he said: the Exalted One said:[Al-Ahzab 33:53] He said, no, no.
The questioner: And therefore I told him he does not want him to do it in the verse. By Allah, Professor.
The student: He said: Every one of the army of the allies who was killed on the land of Saudi Arabia or on the land of Kuwait in defense of Saudi Arabia and the liberation of Kuwait is a martyr, even if he was a Crusader, a disbeliever, I do not know.
The Shaykh: This is due to the abundance.
The student: They did not exaggerate.
The Shaykh: Due to the abundance, it is not a lie with two horns; I cannot believe this news. The responsibility is on you.
The student: The responsibility is with me; I have a witness.
The Shaykh : I do not know.
The student: I have a witness.
Another student: The one who conveyed it to me was my sister's husband from the UAE; he heard it on the television.
Another student: Please, then there are other sources.
The Shaykh: And the only plague of news is its narrators.
The student: But we say we heard it, yes.
Another student: This is an inserted narration, and Allah knows best.
Another student: We say this is what we heard them say; we do not say we heard it directly from them. By Allah, I am not surprised, Professor, by such a fatwa against them; I am not surprised by such a fatwa against them.
The Shaykh: Do not be surprised by anything, but believing is something else.
The student: Correct. How?
The questioner: No, it is not abrogated, no.
The Shaykh: No?
The questioner: That means there is a specific ruling for the Messenger (peace be upon him) regarding obligation.
The Shaykh: When you say "specific," it means it is abrogated.
The questioner: No, it is not abrogated, no, it is not abrogated, no.
The Shaykh: That means
then disperse
فَانْتَشِرُواThe questioner: Sometimes it is for obligation if the intended meaning of this statement is that the Companion is in the house of the Messenger (peace be upon him); our Lord commanded them to disperse...
The Shaykh: My brother, the Messenger dispersed, and that is it; he and the group left.
The questioner: No, now it is certainly for recommendation.
The Shaykh: For recommendation, why?
The questioner: Because there is, meaning, a prohibition followed by, meaning, a permissibility after a prohibition, or does this meaning not exist? I am forgetting the wording of the verse.
The Shaykh :
and when you have eaten, disperse
فَإِذَا طَعِمْتُمْ فَانْتَشِرُواThe questioner: For recommendation.
The Shaykh :
and when you have eaten, disperse
فَإِذَا طَعِمْتُمْ فَانْتَشِرُواThe questioner: And the mandub is for recommendation, and the mandub.
The Shaykh: Okay, what do you think one should do with the mustahabb and the mandub?
The questioner: What do I do?
The Shaykh: You do it.
The questioner: I do it.
The Shaykh : Ah, hehe.
The questioner: By Allah, this is tied to the owner of the house; the owner of the house does not want him to do this.
The Shaykh: We asked his permission, we said to him, he said: the Exalted One said:
and when you have eaten, disperse
فَإِذَا طَعِمْتُمْ فَانْتَشِرُواThe questioner: And therefore I told him he does not want him to do it in the verse. By Allah, Professor.
The student: He said: Every one of the army of the allies who was killed on the land of Saudi Arabia or on the land of Kuwait in defense of Saudi Arabia and the liberation of Kuwait is a martyr, even if he was a Crusader, a disbeliever, I do not know.
The Shaykh: This is due to the abundance.
The student: They did not exaggerate.
The Shaykh: Due to the abundance, it is not a lie with two horns; I cannot believe this news. The responsibility is on you.
The student: The responsibility is with me; I have a witness.
The Shaykh : I do not know.
The student: I have a witness.
Another student: The one who conveyed it to me was my sister's husband from the UAE; he heard it on the television.
Another student: Please, then there are other sources.
The Shaykh: And the only plague of news is its narrators.
The student: But we say we heard it, yes.
Another student: This is an inserted narration, and Allah knows best.
Another student: We say this is what we heard them say; we do not say we heard it directly from them. By Allah, I am not surprised, Professor, by such a fatwa against them; I am not surprised by such a fatwa against them.
The Shaykh: Do not be surprised by anything, but believing is something else.
The student: Correct. How?
Source
www.al-albany.com
The Arabic text is copied verbatim from the original source, without any edits.