Explanation of the Fifth Hadith from the Book of the Forty Nawawi
Machine translationRead the Arabic original
The reader: In the name of Allah, the Most Gracious, the Most Merciful.
Praise be to Allah, Lord of the worlds, and may peace and blessings be upon our Prophet Muhammad, and upon his family and all his Companions.
The author (may Allah have mercy on him) said: And from the Mother of the Believers, Umm Abdullah Aisha (may Allah be pleased with both of them), she said: The Messenger of Allah (peace and blessings be upon him) said.
The Shaykh : I said: And from?
The reader: Aisha.
The Shaykh : Read the text, read, read.
The reader: And from the Mother of the Believers, Umm Abdullah Aisha (may Allah be pleased with both of them), she said: The Messenger of Allah (peace and blessings be upon him) said.
The Shaykh : How do you say (may Allah be pleased with both of them)? You have (may Allah be pleased with both of them)? That is a mistake, it is (may Allah be pleased with her), come on.
The reader: He said: The Messenger of Allah (peace and blessings be upon him) said:Sahih Muslim 1718a. It was narrated by al-Bukhari and Muslim, and in a narration by Muslim: Sahih Muslim 1718b.
The Shaykh : Good. In the name of Allah, the Most Gracious, the Most Merciful.
The author (may Allah have mercy on him) says in the fifth hadith: From the Mother of the Believers, Umm Abdullah Aisha (may Allah be pleased with her).
Aisha, the Mother of the Believers, is the daughter of Abu Bakr al-Siddiq. The Prophet (peace and blessings be upon him) married her when she was a young girl of six years old, and he entered upon her when she was also a young girl of nine years old, and he passed away from her when she was eighteen years old. And yet, she possessed a great deal of knowledge by which Allah benefited the community.
And his saying: "Umm Abdullah" is her kunya (nickname). The correct view is that she did not give birth; no child came to her from the Messenger of Allah (peace and blessings be upon him), neither a miscarriage nor a full-term child. This is the correct view. However, she used this kunya. It was said that she used it because her cousin's son, Abdullah ibn al-Zubayr, was beloved to her, so she used his name as her kunya. And Allah knows best for what reason she used the kunya Umm Abdullah. The important point is that she did not have a son named Abdullah.
She said: From the Prophet (peace and blessings be upon him) that he said:Sahih Muslim 1718a.
means he brought something new, and means in our religion, means according to the Shari'ah, so it is rejected.
means rejected, and the word is known by those who read Arabic to be a verbal noun (masdar), and the verb is radda, yaruddu, raddan. But you said just now that radd means rejected (ma'rud), meaning you made the verbal noun mean the passive participle. Does the verbal noun ever mean the passive participle in Arabic? Yes, it does. Where is the proof other than from this hadith?
The student: ... .
The Shaykh : No, this is fa'il meaning maf'ul, but we want the verbal noun to mean the passive participle? Yes.
The student: ... .
The Shaykh : Raise your voice.
The student: ... .
The Shaykh : Good. Rest. Yes.
The student: ... .
The Shaykh : No.
The student: ... .
The Shaykh : What?
The student: ... .
The Shaykh : We want the verbal noun, not the active participle.
The student: ... .
The Shaykh : What is in your bag? We need a proof from Arabic.
The student: ... .
The Shaykh : If that were the case, we would say: itiyān (coming) means ma'tuy (one who is come to), and sadd (blocking) means masdud (blocked).
The student: ... .
The Shaykh : Good, is a verbal noun meaning . Is the pregnancy the one in the womb or not? [At-Talaq 65:6] "If you are pregnant, spend on them" — "Ulatu ḥaml" means "Ulatu maḥmūl," meaning those who carry a burden, and that is the pregnancy in the womb.
In any case, in Arabic the verbal noun can mean the passive participle, i.e., rejected.
In this hadith, the Prophet (peace and blessings be upon him) informs, in a conditional sentence, that whoever introduces into the religion of Allah something that is not part of it, it is rejected and returned to its doer. And even if he introduced it with good intention, it is not accepted from him, because Allah does not accept in religion except what He has legislated.
Praise be to Allah, Lord of the worlds, and may peace and blessings be upon our Prophet Muhammad, and upon his family and all his Companions.
The author (may Allah have mercy on him) said: And from the Mother of the Believers, Umm Abdullah Aisha (may Allah be pleased with both of them), she said: The Messenger of Allah (peace and blessings be upon him) said.
The Shaykh : I said: And from?
The reader: Aisha.
The Shaykh : Read the text, read, read.
The reader: And from the Mother of the Believers, Umm Abdullah Aisha (may Allah be pleased with both of them), she said: The Messenger of Allah (peace and blessings be upon him) said.
The Shaykh : How do you say (may Allah be pleased with both of them)? You have (may Allah be pleased with both of them)? That is a mistake, it is (may Allah be pleased with her), come on.
The reader: He said: The Messenger of Allah (peace and blessings be upon him) said:
'A'isha reported Allah's Messenger (ﷺ) as saying: He who innovates things in our affairs for which there is no valid (reason) (commits sin) and these are to be rejected.
من أحدث في أمرنا هذا ما ليس منه فهو ردHe who did any act for which there is no sanction from our behalf, that is to be rejected.
من عمل عملاً ليس عليه أمرنا فهو ردThe Shaykh : Good. In the name of Allah, the Most Gracious, the Most Merciful.
The author (may Allah have mercy on him) says in the fifth hadith: From the Mother of the Believers, Umm Abdullah Aisha (may Allah be pleased with her).
Aisha, the Mother of the Believers, is the daughter of Abu Bakr al-Siddiq. The Prophet (peace and blessings be upon him) married her when she was a young girl of six years old, and he entered upon her when she was also a young girl of nine years old, and he passed away from her when she was eighteen years old. And yet, she possessed a great deal of knowledge by which Allah benefited the community.
And his saying: "Umm Abdullah" is her kunya (nickname). The correct view is that she did not give birth; no child came to her from the Messenger of Allah (peace and blessings be upon him), neither a miscarriage nor a full-term child. This is the correct view. However, she used this kunya. It was said that she used it because her cousin's son, Abdullah ibn al-Zubayr, was beloved to her, so she used his name as her kunya. And Allah knows best for what reason she used the kunya Umm Abdullah. The important point is that she did not have a son named Abdullah.
She said: From the Prophet (peace and blessings be upon him) that he said:
'A'isha reported Allah's Messenger (ﷺ) as saying: He who innovates things in our affairs for which there is no valid (reason) (commits sin) and these are to be rejected.
من أحدث في أمرنا هذا ما ليس منه فهو ردIntroduced
أحدثIn our matter
في أمرناThat is not part of it
ما ليس منهRejected
ردRejected
ردThe student: ... .
The Shaykh : No, this is fa'il meaning maf'ul, but we want the verbal noun to mean the passive participle? Yes.
The student: ... .
The Shaykh : Raise your voice.
The student: ... .
The Shaykh : Good. Rest. Yes.
The student: ... .
The Shaykh : No.
The student: ... .
The Shaykh : What?
The student: ... .
The Shaykh : We want the verbal noun, not the active participle.
The student: ... .
The Shaykh : What is in your bag? We need a proof from Arabic.
The student: ... .
The Shaykh : If that were the case, we would say: itiyān (coming) means ma'tuy (one who is come to), and sadd (blocking) means masdud (blocked).
The student: ... .
The Shaykh : Good,
Pregnancy
الحملCarried
محمولAnd if they should be pregnant, then spend on them
وإن كن أولات حمل فأنفقوا عليهمIn any case, in Arabic the verbal noun can mean the passive participle, i.e., rejected.
In this hadith, the Prophet (peace and blessings be upon him) informs, in a conditional sentence, that whoever introduces into the religion of Allah something that is not part of it, it is rejected and returned to its doer. And even if he introduced it with good intention, it is not accepted from him, because Allah does not accept in religion except what He has legislated.