The Book of Mosques and Places of Prayer-07b

The reciter: 'Asim ibn al-Nadr al-Taymi narrated to us, al-Mu'tamir narrated to us, 'Ubayd Allah narrated to us. He said: And Qutaybah ibn Sa'id narrated to us, al-Layth narrated, from Ibn 'Ujlan, both of them from Sami, from Abu Salih, from Abu Hurayrah - and this is the hadith of Qutaybah - And others other than Qutaybah added in this hadith from al-Layth, from Ibn 'Ujlan, Sami said: I told some of my family this hadith, and one of them said: You made a mistake, he only said: So I returned to Abu Salih and told him that, and he took my hand and said: . Ibn 'Ujlan said: I told this hadith to Rajaa' ibn Haywah, and he told me the same, from Abu Salih, from Abu Hurayrah, from the Messenger of Allah (peace and blessings be upon him)

The Shaykh : In this hadith there are benefits:
Among them is the eagerness of the Companions (may Allah be pleased with them) to compete in good, as indicated by their saying meaning, and they have left us behind.
And among them is that the Prophet (peace and blessings be upon him and his family) does not know the unseen, as indicated by his saying: for if he had known the unseen, he would not have needed this inquiry.
Someone might say: Perhaps he inquired to clarify what was with them, not to seek information, just as Allah (Mighty and Majestic) asks the angels who ascend during the 'Asr prayer and the Fajr prayer, saying: or even though He is the All-Knowing. It is said: We only stated regarding the Lord (Mighty and Majestic) that He is All-Knowing because of our knowledge of this, but as for the Messenger (peace and blessings be upon him and his family), the original ruling is that he does not know the unseen.
And among the benefits of this hadith is that a person should, when mentioning a virtue, mention the reason for it. They mentioned a virtue of the rich, that they pray as they pray, fast as they fast, give charity and we do not give charity, spend and we do not spend, and free slaves and we do not free slaves. So they preferred them in two deeds: charity and freeing slaves. Then the Prophet (peace and blessings be upon him and his family) said, to the end of it.
It also contains the benefit of guiding a person to good and what is better, and encouraging him to do so, because he said:
And among the benefits of this hadith is the prescription of this dhikr: tasbih, takbir, and tahmid thirty-three times. That means you say Subhan Allah, Alhamdulillah, and Allahu Akbar thirty-three times, making the total ninety-nine times. This is the meaning of the hadith. It is not intended that the total of all of them be thirty-three, because if it were intended that the total of all of them be thirty-three, each one would be eleven. And for this reason, there was a mistake. Abu Salih said: So the poor of the Muhajireen returned to the Messenger of Allah (peace and blessings be upon him and his family) and said, "Our brothers..." to the end of it.
It contains evidence that if Allah the Exalted bestows a virtue upon a person that is not obtained by another, it is from the favor of Allah, and Allah the Exalted grants His favor to whom He wills; no one can restrict Him.
If someone says: The apparent meaning of the hadith is that the Prophet (peace and blessings be upon him and his family) did not assign a reward to these poor people for their desire to do what the rich do, namely charity and freeing slaves. We say: Yes, that is its apparent meaning, because he did not say, "If you are not able to free slaves and give charity, then you have a reward." If this is the apparent meaning of the hadith, how do we reconcile it with the other authentic hadith about the one to whom Allah gave wealth, so he began to give charity from it and spend in the path of Allah, and a poor man said, "If I had the wealth of so-and-so, I would do what so-and-so does." The Prophet (peace and blessings be upon him and his family) said:
We say the answer to this is that these poor people, the poor of the Muhajireen, intended the complete reward, not just the reward of intention. And this is not obtained except by action. But if there is no action, then only the reward of intention is obtained.
And among the benefits of this hadith is the affirmation of the will of Allah, as indicated by his saying: But the will of Allah (Mighty and Majestic) is not a mere will, but it is a will based on wisdom. And the evidence for that is His saying (Blessed and Exalted is He): So the ending of the verse with this phrase indicates that the will of Allah follows His knowledge and wisdom.
Yes.