Benefits of the Hadith: (… Aisha (may Allah be pleased with her) said
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The Shaykh : In this hadith, there are the virtues of Abu Bakr that are not hidden from anyone: that the Messenger (peace and blessings be upon him) held him back to be his companion in his migration. For this reason, no one among the companions of the Messenger (may Allah’s prayers and peace be upon him) was mentioned by the name of “companion” (al-Siddiq) except Abu Bakhri. [At-Tawbah 9:40] And this is by the consensus of the scholars.
In it is also evidence that it is permissible for a person, if something is gifted to him, not to accept it except for a price. Where is this taken from?
The questioner : ... .
The Shaykh : From the saying of the Messenger (may Allah’s prayers and peace be upon him): when the two she-camels were offered to him. But is this absolute, or does a person look at what the situation requires? The answer is that he looks at what the situation requires. If the one who gifted the item is a poor man or a man who is stingy with his favors, then here he should not accept it except for a price, because the poor man may gift out of social courtesy, and the stingy man will always cut your throat with his favors; whenever something happens, he says, “This is my reward, and… I will give you such and such,” and he will always be stingy with him.
In it is also evidence for sending spies and investigators and informants. Where is this taken from?
The questioner : ... .
The Shaykh : From the sending of Abdullah ibn Abu Bakr (may Allah be pleased with him). In it is also evidence that it is necessary for the informant and the investigator to hide himself. For this reason, he did not come to them except at night, out of fear for himself and out of fear for them as well. Fear for himself and fear for them.
In this is evidence that the Messenger of Allah (peace and blessings be upon him) was a human being from among humans, and that what befalls people of natural fear befalls him, and the use of what protects from that fear. Because when the Messenger (peace and blessings be upon him) left Mecca, he hid in the cave of Thawr for three nights, and even so, the Messenger (peace and blessings be upon him) used every means of greater concealment.
In it is also that the young man is generally more attentive than the old man, and so it is, because the old man, as his age advances, forgets more, and the young man is the opposite. For this reason, they chose this young man (may Allah be pleased with him), who was as described: intelligent, meaning he had culture and knowledge and insight, sensing the news until he brought it to the Messenger of Allah (peace and blessings be upon him).
Now, in it is also that one does not convey every piece of news, but only conveys what is plotted against them. It is not every piece of news; the thing that has no benefit has no benefit, but the thing that has benefit is what should be conveyed.
In it is evidence that sincere advice does not fall under talebearing. So if you hear a person wanting to harm a person whom it is not permissible for him to harm, and you inform him so that he may guard against his evil, then this is not considered talebearing, because the intention is not to cause corruption, but the intention is to repel evil and stay away from fitnah. For this reason, Abdullah ibn Abu Bakr (may Allah be pleased with them both) used to bring the news of the Quraysh regarding what was plotted against the Messenger of Allah (peace and blessings be upon him).
Now, in it is also evidence for the companionship of the scholar and whoever is in whose companionship there is good, due to his saying: “The companionship, O Messenger of Allah”.
In it is evidence that it is not permissible for a person to burden another person by accompanying him, unless the verbal, customary, or situational indication points to the permissibility of such companionship. Where is this taken from? Because Abu Bakr did not accompany the Prophet (peace and blessings be upon him) except after asking permission, even though the Prophet (peace and blessings be upon him) was the one who held him back, and this indication had preceded, pointing to the fact that the Messenger (peace and blessings be upon him) wanted to take him with him, and even so he asked permission. So it is taken from this that it is not among proper conduct what some people do when they hear that a person is going on a journey, and they walk with him in order to join the journey, yes, or a person, for example, goes to work and says, “I will go with you,” such as when he has an appointment with one of his brothers, or an appointment with one of his private matters, and he comes and says, for example, “I will go with you,” burdening him and putting him in an awkward position.
All of these are among the issues that may be taken from the saying of Abu Bakr (may Allah be pleased with him): “The companionship, O Messenger of Allah”. Yes.
The questioner : … Sometimes, O Shaykh, the custom, regarding the custom, the custom of the elderly differs from the custom of the youth, if…
The Shaykh : Do you mean by custom, experience? Knowledge?
The questioner : I mean the habit.
The Shaykh : And how is the habit.
and he said to his companion, "Do not grieve; indeed Allah is with us."
إِذ يَقولُ لِصاحِبِهِ لا تَحزَن إِنَّ اللَّهَ مَعَناIn it is also evidence that it is permissible for a person, if something is gifted to him, not to accept it except for a price. Where is this taken from?
The questioner : ... .
The Shaykh : From the saying of the Messenger (may Allah’s prayers and peace be upon him):
For the price
بالثمنIn it is also evidence for sending spies and investigators and informants. Where is this taken from?
The questioner : ... .
The Shaykh : From the sending of Abdullah ibn Abu Bakr (may Allah be pleased with him). In it is also evidence that it is necessary for the informant and the investigator to hide himself. For this reason, he did not come to them except at night, out of fear for himself and out of fear for them as well. Fear for himself and fear for them.
In this is evidence that the Messenger of Allah (peace and blessings be upon him) was a human being from among humans, and that what befalls people of natural fear befalls him, and the use of what protects from that fear. Because when the Messenger (peace and blessings be upon him) left Mecca, he hid in the cave of Thawr for three nights, and even so, the Messenger (peace and blessings be upon him) used every means of greater concealment.
In it is also that the young man is generally more attentive than the old man, and so it is, because the old man, as his age advances, forgets more, and the young man is the opposite. For this reason, they chose this young man (may Allah be pleased with him), who was as described: intelligent, meaning he had culture and knowledge and insight, sensing the news until he brought it to the Messenger of Allah (peace and blessings be upon him).
Now, in it is also that one does not convey every piece of news, but only conveys what is plotted against them. It is not every piece of news; the thing that has no benefit has no benefit, but the thing that has benefit is what should be conveyed.
In it is evidence that sincere advice does not fall under talebearing. So if you hear a person wanting to harm a person whom it is not permissible for him to harm, and you inform him so that he may guard against his evil, then this is not considered talebearing, because the intention is not to cause corruption, but the intention is to repel evil and stay away from fitnah. For this reason, Abdullah ibn Abu Bakr (may Allah be pleased with them both) used to bring the news of the Quraysh regarding what was plotted against the Messenger of Allah (peace and blessings be upon him).
Now, in it is also evidence for the companionship of the scholar and whoever is in whose companionship there is good, due to his saying: “The companionship, O Messenger of Allah”.
In it is evidence that it is not permissible for a person to burden another person by accompanying him, unless the verbal, customary, or situational indication points to the permissibility of such companionship. Where is this taken from? Because Abu Bakr did not accompany the Prophet (peace and blessings be upon him) except after asking permission, even though the Prophet (peace and blessings be upon him) was the one who held him back, and this indication had preceded, pointing to the fact that the Messenger (peace and blessings be upon him) wanted to take him with him, and even so he asked permission. So it is taken from this that it is not among proper conduct what some people do when they hear that a person is going on a journey, and they walk with him in order to join the journey, yes, or a person, for example, goes to work and says, “I will go with you,” such as when he has an appointment with one of his brothers, or an appointment with one of his private matters, and he comes and says, for example, “I will go with you,” burdening him and putting him in an awkward position.
All of these are among the issues that may be taken from the saying of Abu Bakr (may Allah be pleased with him): “The companionship, O Messenger of Allah”. Yes.
The questioner : … Sometimes, O Shaykh, the custom, regarding the custom, the custom of the elderly differs from the custom of the youth, if…
The Shaykh : Do you mean by custom, experience? Knowledge?
The questioner : I mean the habit.
The Shaykh : And how is the habit.