It is said in public, is it authentic? The Shaykh: If you said athar.
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The questioner : And the hadith that is said in public, is it authentic?
The Shaykh : If you said athar.
The questioner: An athar, yes.
The Shaykh : Yes, the athar is authentic.
The questioner : Dhakwan.
The Shaykh : Yes, but a general legal ruling cannot be derived from it.
The questioner : We want a detailed explanation of the matter, if you permit.
The Shaykh: Yes.
The questioner : We want some detail.
The Shaykh : Ah, first, the incident occurred in the home of Lady Aisha.
The student: Peace be upon you.
The Shaykh : And upon you be peace, and the mercy of Allah and His blessings. May Allah keep you safe, welcome.
The student : How are you?
The Shaykh : ... How are you?
The student : ... I am well, if Allah wills, and my health is good, if Allah wills.
The Shaykh : Okay, young men, this incident, first, occurred after the death of the Messenger (peace be upon him), so it does not fall under what we spoke about yesterday regarding the Sunnah and its three categories: saying, doing, and approving. It does not fall under what the Messenger (peace be upon him) approved, because it occurred after that. This is the first point. Second, it occurred based on the opinion and ijtihad of Lady Aisha (may Allah be pleased with her), so it may be correct and it may be incorrect, like any learned and virtuous person. No one is infallible in knowledge after the Messenger.
The student : (peace and blessings be upon him).
The Shaykh : Third and finally, I suppose I should say that, assuming there is nothing wrong with this incident and that it is permissible, its permissibility is limited to its specific context. Its permissibility is limited to its specific context. A woman’s original state is that she prays in her own home. Second, she prayed behind her slave, and slaves have rulings that differ from those of free people. It may be permissible for them what is not permissible for free people. For example, it is not obligatory for a free person to perform Hajj, even if he is able, except with permission.
The questioner : The slave.
The Shaykh : Excuse me, the slave, except with the permission of his master. So, if this specific situation that occurred were to recur, we could not deny its permissibility. But what we are dealing with now is completely different from that. Because now we are returning to the general category that our righteous predecessors (the Salaf) practiced in standing in night prayer in the mosques, not in homes, and not with a woman following a slave. We do not find this phenomenon in any of those mosques, not in the first century, nor the second, nor the third, I think.
The Shaykh : If you said athar.
The questioner: An athar, yes.
The Shaykh : Yes, the athar is authentic.
The questioner : Dhakwan.
The Shaykh : Yes, but a general legal ruling cannot be derived from it.
The questioner : We want a detailed explanation of the matter, if you permit.
The Shaykh: Yes.
The questioner : We want some detail.
The Shaykh : Ah, first, the incident occurred in the home of Lady Aisha.
The student: Peace be upon you.
The Shaykh : And upon you be peace, and the mercy of Allah and His blessings. May Allah keep you safe, welcome.
The student : How are you?
The Shaykh : ... How are you?
The student : ... I am well, if Allah wills, and my health is good, if Allah wills.
The Shaykh : Okay, young men, this incident, first, occurred after the death of the Messenger (peace be upon him), so it does not fall under what we spoke about yesterday regarding the Sunnah and its three categories: saying, doing, and approving. It does not fall under what the Messenger (peace be upon him) approved, because it occurred after that. This is the first point. Second, it occurred based on the opinion and ijtihad of Lady Aisha (may Allah be pleased with her), so it may be correct and it may be incorrect, like any learned and virtuous person. No one is infallible in knowledge after the Messenger.
The student : (peace and blessings be upon him).
The Shaykh : Third and finally, I suppose I should say that, assuming there is nothing wrong with this incident and that it is permissible, its permissibility is limited to its specific context. Its permissibility is limited to its specific context. A woman’s original state is that she prays in her own home. Second, she prayed behind her slave, and slaves have rulings that differ from those of free people. It may be permissible for them what is not permissible for free people. For example, it is not obligatory for a free person to perform Hajj, even if he is able, except with permission.
The questioner : The slave.
The Shaykh : Excuse me, the slave, except with the permission of his master. So, if this specific situation that occurred were to recur, we could not deny its permissibility. But what we are dealing with now is completely different from that. Because now we are returning to the general category that our righteous predecessors (the Salaf) practiced in standing in night prayer in the mosques, not in homes, and not with a woman following a slave. We do not find this phenomenon in any of those mosques, not in the first century, nor the second, nor the third, I think.
Source
www.al-albany.com
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