Continuation of the reading from Ibn Hajar’s commentary on Sahih al-Bukhari.
Machine translationRead the Arabic original
The reader: "That the specified number has no concept, but rather the intent is to deny forgiveness for them, even if the seeking of forgiveness is abundant. From this, the prohibition against seeking forgiveness is derived. He stated this explicitly, and it is also understood that the primary objective of praying over the deceased is seeking forgiveness for the deceased and intercession for him. Therefore, in his view, the prohibition against seeking forgiveness necessitated leaving off the prayer. That is why he stated in this... the explicit prohibition against the prayer. For these reasons, he disapproved of the intention to pray over 'Abd Allah ibn Abi.
This is a report of what came from 'Umar, along with what is known of his extreme firmness in religion ".
The Shaykh : (may Allah be pleased with him).
The reader: "And his intense hatred for the disbelievers and the hypocrites. He is the one who said regarding Hatib ibn Abi Balta'ah, despite his virtue as a witness to Badr and other such matters, because he had written to Quraysh before the Conquest: 'Let me be, O Messenger of Allah, and I will strike off his neck, for he has become a hypocrite.' Therefore, he proceeded to speak to the Prophet (peace and blessings be upon him) with what he said, and did not pay attention to the possibility of taking the words at their apparent meaning, due to the predominance of the aforementioned firmness in him ".
The Shaykh : When, when it predominated.
The reader: "When the aforementioned firmness predominated in him, al-Zayn ibn al-Munir said: 'And 'Umar only said that out of zeal for the Prophet (peace and blessings be upon him) and as advice, not compulsion. He had a habit of doing so, and it is not far-fetched that the Prophet (peace and blessings be upon him) had permitted him to do such a thing. Therefore, what occurred from 'Umar does not necessitate that he exercised independent legal reasoning in the presence of an explicit text, as some people insisted on regarding the permissibility of that. Rather, he only advised with what appeared to him. For this reason, the Prophet (peace and blessings be upon him) tolerated his taking hold of his garment and addressing him in such a position, until he turned to him smiling, as in the hadith of Ibn 'Abbas regarding this in this chapter.
His statement: 'Allah only gave me the choice,' then he said:[At-Tawbah 9:80] And I will add to the seventy. In the hadith of Ibn 'Abbas from 'Umar, the addition is: Sunan al-Bayhaqi 15:1065 , so when I persisted with him, he said: meaning he was given the choice between seeking forgiveness and not doing so. This was clarified by the hadith of Ibn 'Umar, where he mentioned the aforementioned verse. And his statement in the hadith of Ibn 'Abbas from 'Umar: Sahih al-Bukhari 4671 , and the hadith of Ibn 'Umar is definitive regarding the story of the addition. Stronger than that is what 'Abd ibn Humayd narrated through the route of Qatadah, who said: لما نزلت استَغفِر لَهُم أَو لا تَستَغفِر لَهُم قال النبي صلى الله عليه وسلّم: قد خيّرني ربي فوالله لأزيدن على السبعين When the verse “Ask forgiveness for them or do not ask forgiveness for them” was revealed, the Prophet (peace and blessings be upon him) said: “My Lord has given me a choice, and by Allah, I will increase beyond seventy.” , and al-Tabari narrated it through the route of Mujahid similarly, and al-Tabari also and Ibn Abi Hatim through the route of Hisham ibn 'Urwah from his father similarly. These are routes, and although they are disconnected reports, some of them support others. This wording was hidden from those who traced the hadiths of al-Mukhtasar and al-Baydawi, and they limited themselves to what occurred in the hadiths of the chapter.
And that indicated that he (peace and blessings be upon him) prolonged his standing over the funeral of 'Abd Allah ibn Abi in seeking forgiveness for him. And what indicates that has been reported. Al-Waqidi mentioned that Majma' ibn Jariyah said: 'I never saw the Messenger of Allah (peace and blessings be upon him) prolong his standing over a funeral as he prolonged it over the funeral of 'Abd Allah ibn Abi.
And al-Tabari narrated through the route of Mughirah from al-Sha'bi, who said: قال النبي صلى الله عليه وسلّم: قال الله تعالى: إِن تَستَغفِر لَهُم سَبعينَ مَرَّةً فَلَن يَغفِرَ اللَّهُ لَهُم فأنا أستغفر لهم سبعين وسبعين وسبعين The Prophet (peace and blessings be upon him) said: “Allah the Exalted said: ‘If you ask forgiveness for them seventy times, Allah will not forgive them.’ So I ask forgiveness for them seventy, and seventy, and seventy.” .
And those who relied on this story are those who consider the concept of the number as proof, and likewise the concept of the attribute from the chapter of priority. The aspect of indication is that he (peace and blessings be upon him) understood that what exceeded the seventy was different from the seventy, so he said, 'I will add to the seventy.'
And he answered those who denied the saying regarding the concept with what occurred in the rest of the story. And that is not a refutation of the proof, because if the evidence had not established that the intent of the seventy was exaggeration, the argument by the concept would remain.
His statement: 'He said he was a hypocrite, so he prayed over him.' As for 'Umar’s certainty that he was a hypocrite, it proceeded according to what he was aware of regarding his conditions. The Prophet (peace and blessings be upon him) did not take his statement and prayed over him by proceeding according to the apparent ruling of Islam, as previously established, and by presuming the apparent ruling and what is in it of honoring his son, whose suitability was established, and the benefit of winning over his people and repelling harm. And the Prophet (peace and blessings be upon him) in the beginning would endure the harm of the polytheists and pardon and overlook ".
The Shaykh : May Allah send prayers and peace upon him.
The reader: Then he was commanded to fight the polytheists.
The Shaykh : He was commanded, he was commanded.
The reader: "Then he was commanded to fight the polytheists, so his overlooking and pardoning of those who displayed Islam, even if their inner state was contrary to that, continued for the benefit of winning them over and not repelling them from it. And for that reason he said: 'Let not the people say that Muhammad kills his companions.' So when the Conquest occurred and the polytheists entered Islam and the people of disbelief decreased and were humbled, he was commanded to expose the hypocrites and compel them to the ruling of the bitter truth ".
The Shaykh : Yes.
The reader: "And compel them to the ruling of the bitter truth ".
The Shaykh : What is next?
The reader: "And especially ".
The questioner : ... .
The Shaykh : No.
The student: : The bitter truth.
The Shaykh : Bitter, perhaps, the bitter truth.
The reader: "To the ruling of the bitter truth, and especially since that was before the descent of the explicit prohibition against praying over the hypocrites and other things in which he was commanded to expose them. And with this report, the problem regarding what occurred in this story is resolved, with the praise of Allah the Exalted.
Al-Khattabi said: 'The Prophet (peace and blessings be upon him) only did what he did with 'Abd Allah ibn Abi because of the perfection of his compassion for one who clung to a thread of religion, and to please the heart of his son 'Abd Allah, the righteous man, and to win over his people from the Khazraj because of his leadership among them. So if he had not responded to his son’s request and left off the prayer over him " .
The Shaykh : And left off.
The reader: "And left off the prayer over him before the descent of the explicit prohibition, it would have been " .
The student: A disgrace.
The reader: "It would have been a disgrace to his son and a shame to his people, so he employed the best of the two matters in politics until he was prohibited, so he stopped. And Ibn Battal followed him and expressed it by saying: 'And he hoped that he was believing in some " ..
The Shaykh : Believing.
The reader: "Believing in some of what he displayed of Islam. And Ibn al-Munir criticized him by saying that faith is not partial, and he is as he said, but the intent of Ibn Battal is that his faith was weak.
I said: And some of the people of hadith inclined to authenticating the Islam of 'Abd Allah ibn Abi because the Prophet (peace and blessings be upon him) prayed over him, and he was heedless of the verses and hadiths that explicitly state regarding him what contradicts that, and he did not find a satisfactory answer in that, so he proceeded with the aforementioned claim. And he is refuted by the consensus of those before him on the opposite of what he said, and their unanimous agreement to leave him out of the books of the Companions despite his fame and the mention " ..
The Shaykh : Despite his fame.
The reader: Yes, despite his fame and the mention of those who are less than him in honor and fame by multiples.
And al-Tabari narrated through the route of Sa'id from Qatadah in this story, who said: 'So Allah the Exalted revealed[At-Tawbah 9:84] He said: 'So it was mentioned to us that the Prophet of Allah ..
The Shaykh : It was mentioned to us.
The reader: It was mentioned to us that the Prophet of Allah, it was mentioned to us.
The Shaykh : Mentioned.
The reader: "It was mentioned to us that the Prophet of Allah (peace and blessings be upon him) said: .
His statement: 'So Allah revealed[At-Tawbah 9:84] He added from Musaddad in his hadith from Yahya al-Qattan from 'Ubayd Allah ibn 'Umar at the end: 'So he left off the prayer over them.' Ibn Abi Hatim narrated it from his father from Musaddad, and Hammad ibn Zadhan from Yahya. And al-Bukhari narrated it in the Book of Funerals from Musaddad without this addition. And in the hadith of Ibn 'Abbas: 'So he prayed over him, then he turned away, and he did not stay but a little until it was revealed.' Ibn Ishaq added in al-Maghazi, saying: 'Al-Zuhri told me with his chain in the second hadith of the chapter: He said Jami` at-Tirmidhi 3097Sahih (Darussalam) " .
The Shaykh : Pray and send blessings upon the Messenger of Allah.
The reader: " , and from this... Ibn Abi Hatim narrated it, and al-Tabari narrated it from another route from Ibn Ishaq, and he added in it: Jami` at-Tirmidhi 3097Sahih (Darussalam) , and 'Abd al-Razzaq narrated from Ma'mar from Qatadah, who said: لما نزل استَغفِر لَهُم أَو لا تَستَغفِر لَهُم إِن تَستَغفِر لَهُم سَبعينَ مَرَّةً فلن يغفر الله لهم قال النبي صلى الله عليه وسلّم: لأزيدن على السبعين فأنزل الله تعالى: سَواءٌ عَلَيهِم أَستَغفَرتَ لَهُم أَم لَم تَستَغفِر لَهُم لَن يَغفِرَ اللَّهُ لَهُم When the verse “Ask forgiveness for them or do not ask forgiveness for them; if you ask forgiveness for them seventy times, Allah will not forgive them” was revealed, the Prophet (peace and blessings be upon him) said: “I will increase beyond seventy.” So Allah the Exalted revealed: “It is all the same for them whether you ask forgiveness for them or you do not ask forgiveness for them; Allah will not forgive them.” and its narrators are trustworthy despite its being a disconnected report. It is possible that the two verses were revealed together regarding that ".
The second hadith, his statement.
The Shaykh : From Jabir?
The questioner : The second one.
The Shaykh : Because it did not come, the problem is what did not come, right?
The questioner : ... .
The Shaykh : The problem remains, yes.
The questioner : 'Umar’s statement.
The Shaykh : We will leave it, if Allah wills.
The questioner : The hadith did not come... the chapter.
The Shaykh : The problematic one is the hadith of Jabir with the hadith of Ibn 'Umar. Yes?
This is a report of what came from 'Umar, along with what is known of his extreme firmness in religion ".
The Shaykh : (may Allah be pleased with him).
The reader: "And his intense hatred for the disbelievers and the hypocrites. He is the one who said regarding Hatib ibn Abi Balta'ah, despite his virtue as a witness to Badr and other such matters, because he had written to Quraysh before the Conquest: 'Let me be, O Messenger of Allah, and I will strike off his neck, for he has become a hypocrite.' Therefore, he proceeded to speak to the Prophet (peace and blessings be upon him) with what he said, and did not pay attention to the possibility of taking the words at their apparent meaning, due to the predominance of the aforementioned firmness in him ".
The Shaykh : When, when it predominated.
The reader: "When the aforementioned firmness predominated in him, al-Zayn ibn al-Munir said: 'And 'Umar only said that out of zeal for the Prophet (peace and blessings be upon him) and as advice, not compulsion. He had a habit of doing so, and it is not far-fetched that the Prophet (peace and blessings be upon him) had permitted him to do such a thing. Therefore, what occurred from 'Umar does not necessitate that he exercised independent legal reasoning in the presence of an explicit text, as some people insisted on regarding the permissibility of that. Rather, he only advised with what appeared to him. For this reason, the Prophet (peace and blessings be upon him) tolerated his taking hold of his garment and addressing him in such a position, until he turned to him smiling, as in the hadith of Ibn 'Abbas regarding this in this chapter.
His statement: 'Allah only gave me the choice,' then he said:
Ask forgiveness for them, [O Muhammad], or do not ask forgiveness for them. If you should ask forgiveness for them seventy times
استَغفِر لَهُم أَو لا تَستَغفِر لَهُم إِن تَستَغفِر لَهُم سَبعينَ مَرَّةًThe Messenger of Allah (peace and blessings be upon him) smiled and said: “Leave me alone, O 'Umar.”
فتبسّم رسول الله صلى الله عليه وسلّم وقال: أخّر عني يا عمرI was given a choice, so I chose.
إني خُيّرت فاخترتand if I knew that if I asked forgiveness for him more than seventy times, he would be for given, I would ask it for more times than that.
لو أعلم أني إن زدت على السبعين يُغفر له لزدت عليهاAnd that indicated that he (peace and blessings be upon him) prolonged his standing over the funeral of 'Abd Allah ibn Abi in seeking forgiveness for him. And what indicates that has been reported. Al-Waqidi mentioned that Majma' ibn Jariyah said: 'I never saw the Messenger of Allah (peace and blessings be upon him) prolong his standing over a funeral as he prolonged it over the funeral of 'Abd Allah ibn Abi.
And al-Tabari narrated through the route of Mughirah from al-Sha'bi, who said: قال النبي صلى الله عليه وسلّم: قال الله تعالى: إِن تَستَغفِر لَهُم سَبعينَ مَرَّةً فَلَن يَغفِرَ اللَّهُ لَهُم فأنا أستغفر لهم سبعين وسبعين وسبعين The Prophet (peace and blessings be upon him) said: “Allah the Exalted said: ‘If you ask forgiveness for them seventy times, Allah will not forgive them.’ So I ask forgiveness for them seventy, and seventy, and seventy.” .
And those who relied on this story are those who consider the concept of the number as proof, and likewise the concept of the attribute from the chapter of priority. The aspect of indication is that he (peace and blessings be upon him) understood that what exceeded the seventy was different from the seventy, so he said, 'I will add to the seventy.'
And he answered those who denied the saying regarding the concept with what occurred in the rest of the story. And that is not a refutation of the proof, because if the evidence had not established that the intent of the seventy was exaggeration, the argument by the concept would remain.
His statement: 'He said he was a hypocrite, so he prayed over him.' As for 'Umar’s certainty that he was a hypocrite, it proceeded according to what he was aware of regarding his conditions. The Prophet (peace and blessings be upon him) did not take his statement and prayed over him by proceeding according to the apparent ruling of Islam, as previously established, and by presuming the apparent ruling and what is in it of honoring his son, whose suitability was established, and the benefit of winning over his people and repelling harm. And the Prophet (peace and blessings be upon him) in the beginning would endure the harm of the polytheists and pardon and overlook ".
The Shaykh : May Allah send prayers and peace upon him.
The reader: Then he was commanded to fight the polytheists.
The Shaykh : He was commanded, he was commanded.
The reader: "Then he was commanded to fight the polytheists, so his overlooking and pardoning of those who displayed Islam, even if their inner state was contrary to that, continued for the benefit of winning them over and not repelling them from it. And for that reason he said: 'Let not the people say that Muhammad kills his companions.' So when the Conquest occurred and the polytheists entered Islam and the people of disbelief decreased and were humbled, he was commanded to expose the hypocrites and compel them to the ruling of the bitter truth ".
The Shaykh : Yes.
The reader: "And compel them to the ruling of the bitter truth ".
The Shaykh : What is next?
The reader: "And especially ".
The questioner : ... .
The Shaykh : No.
The student: : The bitter truth.
The Shaykh : Bitter, perhaps, the bitter truth.
The reader: "To the ruling of the bitter truth, and especially since that was before the descent of the explicit prohibition against praying over the hypocrites and other things in which he was commanded to expose them. And with this report, the problem regarding what occurred in this story is resolved, with the praise of Allah the Exalted.
Al-Khattabi said: 'The Prophet (peace and blessings be upon him) only did what he did with 'Abd Allah ibn Abi because of the perfection of his compassion for one who clung to a thread of religion, and to please the heart of his son 'Abd Allah, the righteous man, and to win over his people from the Khazraj because of his leadership among them. So if he had not responded to his son’s request and left off the prayer over him " .
The Shaykh : And left off.
The reader: "And left off the prayer over him before the descent of the explicit prohibition, it would have been " .
The student: A disgrace.
The reader: "It would have been a disgrace to his son and a shame to his people, so he employed the best of the two matters in politics until he was prohibited, so he stopped. And Ibn Battal followed him and expressed it by saying: 'And he hoped that he was believing in some " ..
The Shaykh : Believing.
The reader: "Believing in some of what he displayed of Islam. And Ibn al-Munir criticized him by saying that faith is not partial, and he is as he said, but the intent of Ibn Battal is that his faith was weak.
I said: And some of the people of hadith inclined to authenticating the Islam of 'Abd Allah ibn Abi because the Prophet (peace and blessings be upon him) prayed over him, and he was heedless of the verses and hadiths that explicitly state regarding him what contradicts that, and he did not find a satisfactory answer in that, so he proceeded with the aforementioned claim. And he is refuted by the consensus of those before him on the opposite of what he said, and their unanimous agreement to leave him out of the books of the Companions despite his fame and the mention " ..
The Shaykh : Despite his fame.
The reader: Yes, despite his fame and the mention of those who are less than him in honor and fame by multiples.
And al-Tabari narrated through the route of Sa'id from Qatadah in this story, who said: 'So Allah the Exalted revealed
And do not pray [the funeral prayer, O Muhammad], over any of them who has died - ever - or stand at his grave
وَلا تُصَلِّ عَلى أَحَدٍ مِنهُم ماتَ أَبَدًا وَلا تَقُم عَلى قَبرِهِThe Shaykh : It was mentioned to us.
The reader: It was mentioned to us that the Prophet of Allah, it was mentioned to us.
The Shaykh : Mentioned.
The reader: "It was mentioned to us that the Prophet of Allah (peace and blessings be upon him) said:
And what would my shirt avail him from Allah? And I hope that a thousand of his people will be saved thereby.
وما يغني عنه قميصي من الله وإني لأرجو أن يسلم بذلك ألف من قومهHis statement: 'So Allah revealed
And do not pray [the funeral prayer, O Muhammad], over any of them who has died - ever - or stand at his grave
وَلا تُصَلِّ عَلى أَحَدٍ مِنهُم ماتَ أَبَدًا وَلا تَقُم عَلى قَبرِهِSo afterwards the Messenger of Allah (ﷺ) did not perform the
فما صلى رسول الله صلى الله عليه وسلّمThe Shaykh : Pray and send blessings upon the Messenger of Allah.
The reader: "
for a hypocrite after him until Allah took him.
على منافق بعده حتى قبضه اللهnor would he stand at his grave
ولا قام على قبرهThe second hadith, his statement.
The Shaykh : From Jabir?
The questioner : The second one.
The Shaykh : Because it did not come, the problem is what did not come, right?
The questioner : ... .
The Shaykh : The problem remains, yes.
The questioner : 'Umar’s statement.
The Shaykh : We will leave it, if Allah wills.
The questioner : The hadith did not come... the chapter.
The Shaykh : The problematic one is the hadith of Jabir with the hadith of Ibn 'Umar. Yes?