A hadith was reported in the book *Fiqh al-Sirah* (Jurisprudence of the Prophet's Biography) in which he (peace and blessings be upon him) said:
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The questioner : A question was raised in the book *Fiqh al-Sirah* regarding the saying of the Prophet (peace and blessings be upon him): Musannaf Ibn Abi Shaybah 29:500 You have graded it as good. What is inferred from this hadith? Does it indicate that it is obligatory to take hadiths from the Prophet (peace and blessings be upon him) only through the people of the household, or what?
The Shaykh : The questioner has gone far in his understanding of this hadith. If the hadith were correct in the meaning to which his mind has led him, then the consensus of the Muslim community on receiving the Sunnah from the great Companions, such as the Rightly Guided Caliphs, the other ten promised Paradise, and others, would have been in manifest error. Therefore, a student of knowledge, if he wants to understand a certain hadith, should understand it in light of what the Muslims have practiced. This is why we always say, and this is an example that must be added to the many examples we give when we say that the Islamic call today must be taken from the Book and the Sunnah and the practice of the righteous Salaf. The phrase “the practice of the righteous Salaf” is very necessary, because that serves as a restriction and clarification of some texts that may be hidden from some people. This is the example before you:Musannaf Ibn Abi Shaybah 29:500 This does not convey its meaning as an absolute statement, whereas its meaning is very narrow: “No one will pay off my debts and the rights that people have upon me.” This is the meaning of the hadith, and the chains of this hadith indicate that. As the questioner reported, I graded it as good because I collected its chains, and the hadith was strengthened by them. In them, it is explicitly stated that the Messenger (may Allah’s prayer and peace be upon him) said that on the occasion of paying off his debts after his death, when he had rights owed to him. Therefore, relying on this text in its generality, while the Muslims have practiced the opposite, is absolutely not permissible. Especially since this hadith is restricted by the occasion on which it was mentioned from the Prophet (peace and blessings be upon him and his family). Will the adhan be called?
The questioner : Will the adhan be called? Yes.
The Shaykh : Okay, I think, do you think we should also start the lesson after Maghrib, or should we make it after Isha? If so, the next lesson, if Allah wills, will start after the Isha prayer, if Allah wills.
No one will convey my message except a man from my household
لا يؤدي عني إلا رجل من أهل بيتيThe Shaykh : The questioner has gone far in his understanding of this hadith. If the hadith were correct in the meaning to which his mind has led him, then the consensus of the Muslim community on receiving the Sunnah from the great Companions, such as the Rightly Guided Caliphs, the other ten promised Paradise, and others, would have been in manifest error. Therefore, a student of knowledge, if he wants to understand a certain hadith, should understand it in light of what the Muslims have practiced. This is why we always say, and this is an example that must be added to the many examples we give when we say that the Islamic call today must be taken from the Book and the Sunnah and the practice of the righteous Salaf. The phrase “the practice of the righteous Salaf” is very necessary, because that serves as a restriction and clarification of some texts that may be hidden from some people. This is the example before you:
No one will convey my message except a man from my household
لا يؤدي عني إلا رجل من أهل بيتيThe questioner : Will the adhan be called? Yes.
The Shaykh : Okay, I think, do you think we should also start the lesson after Maghrib, or should we make it after Isha? If so, the next lesson, if Allah wills, will start after the Isha prayer, if Allah wills.