The Book of Faith-10a

The reciter: Yahya ibn Yahya narrated to us: Abu Mu'awiyah informed us. And Abu Bakr ibn Abi Shaybah narrated to us: Abu Mu'awiyah and Waki' narrated to us. And Ibn Numayr narrated to us: my father narrated to us, all of them from al-A'mash, from 'Abdullah ibn Murrah, from Masruq, from 'Abdullah, who said: The Messenger of Allah (peace and blessings be upon him) said: This is the wording of Yahya. As for Ibn Numayr and Abu Bakr, they said: .

The Shaykh : "Without the alif" means the alif of the hamzah, or "calls out with the calls of the pre-Islamic age of ignorance." Muslim (may Allah have mercy on him) is very remarkable in his formulation of chains of narration. That is, he mentions the supporting narrations in the same context, and then chooses, for example, the wording of one of them, saying: "The wording is his," or when he reaches a point, he says: "It was narrated to us by Wasil, the chain is connected." It is remarkable and of great benefit to the student of knowledge in understanding supporting narrations and the formulation of chains of narration. By this, he undoubtedly surpasses al-Bukhari (may Allah have mercy on him), meaning al-Bukhari does not do this. Most of what he has is that when he finishes the hadith, he says: "So-and-so and so-and-so supported it," although sometimes he says "supported it" without indicating to whom the pronoun refers. But this is remarkable.
The Messenger of Allah (peace and blessings be upon him) said: It is known that a person will ask: Is the meaning of slapping the cheek slapping one's son to discipline him? Or slapping the cheek of his mount? Or what? We say: The context determines its meaning by the indicators. The indicator is his saying: This is because in the pre-Islamic age of ignorance, when they were sad, they would slap their cheeks; one would slap his cheek in distress over a calamity. And the Rafidah do something more severe on the days of 'Ashura. We have seen them in video images striking their heads with a large dagger, and blood flows over their entire bodies. But I heard that some of their scholars said this year that the authority of the jurist (wilayat al-faqih) requires that they be exempted from this. That is, they tortured themselves with something Allah did not obligate them to do, and they became subject to the Prophet's (peace and blessings be upon him) disavowal of them, even though they strike this great blow for something that is not present now. But this is from the adornment of Satan.
But if what they say about this scholar this year is true, then he did them a favor by preventing them from this.
Meaning: they express dissatisfaction when sad.
Meaning: a person holds his garment and tears it from the intensity of his sadness. And this is not specific to garments; even if he tears something other than a garment, indicating that he is in great sadness.
And in the second wording: Likewise, if he calls out with the calls of the pre-Islamic age of ignorance. The calls of the pre-Islamic age of ignorance are that they call out with woe and destruction. One of them says: "Oh destruction! Oh woe! Oh breaking of the back!" and the like. This is from the calls of the pre-Islamic age of ignorance.
So what does a person counter a calamity with, if he is among the patient? He counters the call of woe and destruction with the saying of Allah the Exalted: and with what the Sunnah brought: .
Tearing garments and slapping cheeks are countered by restraining oneself, tranquility, and endurance, until the sadness passes. For this reason, some of the Salaf said: "When you face a calamity, either you are patient with the patience of the noble, or you are comforted with the comfort of beasts." And this is correct. Either you are patient and seek reward, and you will forget the calamity. It is a blessing from Allah the Mighty and Majestic that you forget the calamity. Or you are comforted with the comfort of beasts. How is that? When a beast loses its young, it stands and seeks it and cries out for it, but after a time it becomes silent, and it is as if it was not afflicted with anything. And so is the person when facing a calamity: either he is patient with the patience of the noble and seeks reward from Allah the Mighty and Majestic. For this reason, the Messenger of Allah (peace and blessings be upon him) said: It is noted that seeking reward is necessary in order to attain the reward. Because if a person faces calamities with patience without seeking reward, they become expiation for his sins. And if he is patient while seeking reward, they become, in addition to expiation for sins, a reward and recompense. That is, he seeks reward from Allah, believing in his heart that this patience will be rewarded for, and he has a good opinion of Allah, so Allah the Mighty and Majestic gives him what he expected from Him.