Miscellaneous by Al-Albani-255

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) stood among us 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 be pleased with him) gave a sermon two years after the death of the Prophet (peace and blessings be upon him). When he stood among them to preach, he wept, first moved by the weeping of the Messenger of Allah (peace and blessings be upon him) himself before his sermon to his Ummah. Abu Bakr said: "The Messenger of Allah (peace and blessings be upon him) stood among us 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), both as an action from him and as a command for us to do so. Pardon means 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 noble a person is, or how high his status, 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 deal with him through His pardon and forgiveness, this person would perish, because he is a sinner, and that is inevitable. Therefore, the Messenger of Allah (peace and blessings be upon him) commanded his Ummah that when they ask Allah (Mighty and Majestic) for anything, 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 in some other hadiths, safety. "Ask Allah for pardon and well-being." Well-being is safety, safety being the opposite of illness, and it has been explained. Yes.

The questioner : A synonym.

The Shaykh : Pardon me, a synonym for health. The scholars have explained this term as physical well-being, physical, bodily health. And we can make its meaning broader than that, so that well-being encompasses both physical and spiritual health at the same time. The Messenger of Allah (peace and blessings be upon him) in that sermon says: 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) visited a man from the Muslims who was ill and had become weak, becoming like a chick, becoming emaciated. The Messenger of Allah (peace and blessings be upon him) said to him: He said: Yes, I used to say that. The sick man whom the Messenger of Allah (peace be upon him) visited and who had become emaciated, the 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 the Messenger of Allah (peace and blessings be upon him) said: He said: So he supplicated to Allah for him, and He cured him. In this hadith that I have conveyed to you from Sahih Muslim, there is a clear meeting point with the hadith of this 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. "The punishment that You want to punish me with in the Hereafter, make it in this world instead, as an exchange." So the Messenger of Allah (peace and blessings be upon him) guided him to a path that is safe from any punishment, especially the punishment of the Hereafter, which the Messenger of Allah (peace be upon him) said to him: 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) commanded us to ask our Lord (Mighty and Majestic) for. From this hadith and that one, and others like them from many hadiths that came in the authentic Sunnah, it becomes clear to us the deviation of a group of the Sufis in this matter, just as they deviated in the matter of supplication, which I was telling you about. When the hadiths mentioned that supplication is among the worship of Allah (Mighty and Majestic), we told you that some of the extremists among the Sufis deviated from this issue. They saw that supplication is not suitable for the common people, but for their special ones, they say: "He knows my state, which is sufficient for me instead of asking." "His knowledge of my state is sufficient for me instead of asking" And they attribute this to Ibrahim (peace 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. So some of them deviated from this specific supplication of well-being. And how was that? There was someone, 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, who used to supplicate to his Lord (Mighty and Majestic) to make him a bridge in Hellfire, so that people would pass over him 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 is formal: he is the scapegoat, people pass over him as a bridge in Hellfire, and the people are saved and he perishes.

The questioner : It was.

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

The questioner : ... .

The Shaykh : So what was the outcome for this man? Allah (Mighty and Majestic) afflicted him with a very simple affliction, which was incontinence. And indeed, he became insane. They call him Bishnun the Insane. He became insane, not from desire as they claim, but from the illness that he asked Allah (Mighty and Majestic) to afflict him with. So he would walk in the streets, and when he saw the children of the kuttab (primary schools) coming out, he would say to these small children: "Pray for your uncle the liar." That is, he did not have patience. He said imaginary talk: "So however You wish, test me" So He tested him with a simple affliction from the afflictions of this world, and the punishment of the Hereafter is more severe and more lasting. So he did not have patience for it and could not bear it. So when the small children passed by him, he would say to them: "Pray for your uncle the liar." Indeed, his lie was established, because he did not have patience for this simple affliction. May Allah send prayers upon Muhammad, who guided us to the best of guidance. We say with his statement always and forever, and the best of guidance is the guidance of Muhammad. So he commands us all to turn to Allah (Mighty and Majestic) to ask Him for pardon for our sins and well-being in our bodies and in our souls. That is better for us than asking Him to afflict us and then not having patience for His affliction. Therefore, the most beloved thing to the Messenger of Allah (peace be upon him) is pardon and well-being.
The Prophet (peace and blessings be upon him) said in the complete hadith: The intention here is, of course, certainty, which is firm, decisive faith that contains no doubt or hesitation. After certainty comes excellence and well-being, meaning health in both outward and inward aspects. So we ask Allah (Mighty and Majestic) to grant us certainty first, and then pardon and well-being second.
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