The Book of Friday Prayer, the Two Festivals, the Prayer for Rain, the Eclipse Prayer, and Funerals-07b

The reciter: Abu Bakr ibn Abi Shaybah narrated to us, 'Affan narrated to us, Aban ibn Yazid narrated to us. And Ishaq ibn Mansur narrated to me, and the wording is his, Habban ibn Hilal narrated to us, Aban narrated to us, Yahya narrated to us that Zayd narrated to him that Abu Salam narrated to him that Abu Malik al-Ash'ari narrated to him that the Prophet (peace and blessings be upon him) said: And he said: .

The Shaykh : This severe condemnation of wailing: First, we must know what wailing means. Wailing is weeping for the deceased with a moaning sound that resembles the cooing of a pigeon. This indicates the perfection of grief and lamentation, and it implies that this wailer is not satisfied with the divine decree and destiny of Allah. Here we ask about the author's statement in the middle of the chain: "And he narrated to us." What is the meaning of "Ḥ"? It means that he shifted from the first chain of narration to the second chain. The norm is that they do not do this except for a hadithological point that is known through reflection.
His saying (peace and blessings be upon him): is sufficient as a condemnation, for the Messenger (peace and blessings be upon him) described it as being from the matters of the pre-Islamic age of ignorance.
And his saying: means that the Ummah as a whole does not leave it, not everyone. The meaning is that if it is found among some people, it may not be found among others. Wailing may be found among some, boasting in lineages among others, attacking lineages among others, and so on.
Boasting in lineages: Lineages mean status, honor, and rank, such that a person boasts of his lineage, as if he were to say, for example: "I am the noble one of my tribe, I am their master, I have such and such, I have such and such," or he boasts of his fathers that they were of that status.
The second: Attacking lineages: Such that one says to another, for example: "You are from the sons of so-and-so, and what a bad people you are," and so on. Or as happened in our time and before, they say: People are divided into two categories: Khudayri and Qabaili. This is known among the people of Najd. I do not know if it is known in the Hejaz, and is it known in Sham, Iraq, and Egypt or not?
Qabaili: He is the one whose lineage is known to a specific Arab tribe. And Khudayri, as they say, is the one whose connection to the Arab tribes is not known. It is said that they are from the Mawali, and the Mawali is the client of an Arab, and an Arab. This is based on the saying of the Prophet (peace and blessings be upon him): It is also said that perhaps his lineage was lost, and due to the length of time, they forgot the tribe to which they belong, so they had no known lineage. In any case, boasting in lineages and attacking them is undoubtedly from the matters of the pre-Islamic age of ignorance, because all people are the sons of Adam, all of them are from dust, and the most noble of them in the sight of Allah is the most righteous. And perhaps a Mawali from the Mawali is better than a thousand of those of the tribe.
In any case, if you see people insulting each other with titles like that, know that there is a trait of the traits of the pre-Islamic age of ignorance among them. Yes.
Boasting in reality is with knowledge and righteous deeds, with kindness to creation, with these beautiful and praiseworthy traits. As for being from the family of so-and-so or the family of so-and-so, or that his lineage is not known, this is not something to boast about. And although we say, as others have said and as is the reality: The Arabs are better than other races. The best of the races of the sons of Adam are the Arabs. The evidence for this is that the Messenger of Allah (peace and blessings be upon him), who is the best of people, was from them. And Allah the Exalted said: So the fact that Allah Mighty and Majestic made the eternal Muhammadan message in this people undoubtedly indicates their distinction. But this does not mean that if they are superior to others in lineage and what follows from it in intelligence, acumen, mind, shrewdness, decisiveness, courage, and generosity, that they are superior to others in everything. Rather, among others there is what is most precious.
Ikrimah, the client of Ibn Abbas, what do you say about him? He was a luminary of the Islamic Ummah, and yet he was a Mawali from the Mawali. And besides him, it was mentioned in Fath al-Majid a strange story about Mu'awiyah that a man came to him and said: "Who did you leave in such and such a town, in such and such a town?"—meaning a scholar. He said: "So-and-so." Whatever he said, he said "So-and-so." He would say: "Is he from the Mawali or from the Arabs?" He would say: "From the Mawali." He went through several towns, all of them from the Mawali, led by a Mawali from the Mawali with his knowledge and virtue.
The important thing is that boasting in lineages and attacking lineages are from the matters of the pre-Islamic age of ignorance.
Now, seeking rain from the stars: Seeking rain from the stars is to attribute the rain to the star, or to ask for rain from the star. The second is shirk, major shirk, because who sends down the rain? Allah Mighty and Majestic. So asking for rain from the stars is major shirk, without doubt. To say: "O Suhayl, give us rain," "O Thurayya, give us rain," "O Malzam, give us rain," and so on, this is major shirk.
The second: To attribute the sending down of rain to them after it has come down, attributing it to them. And this has a detail: If he believes that they are the ones who sent it down, its ruling is like the first, he becomes a mushrik with major shirk. And if he believes that they are a cause, and the One who sends it down is Allah, he is a mushrik with minor shirk, because the stars have no relation to the rain at all. And if he claims that it is the time of rain and that it is customary for rain to come down at the time of such and such a star, then there is no harm in that.
So the categories are four:
The first: To ask for rain from the stars, and its ruling is major shirk.
The second: To attribute the sending down of rain to them after it has come down, and this is major shirk.
The third: To attribute it to them as a cause: minor shirk.
The fourth category: To attribute it to the stars as a time for rain and having no relation to its sending down, so the ruling is: permissible.
Now, I say the phrase: "We were rained upon by such and such a star," "We were rained upon in such and such a star," which one is permissible? The second. Why? Because the "in" indicates a time, so he made the star a time for rain and not a cause for rain. But our common people here in Najd now use the "by" to mean "in." They say: "We were rained upon by al-Murqab," "We were rained upon by al-'Aqrab," meaning by the star. If you ask him what this phrase means, he says: "In this time." "We were rained upon by the season," meaning in this time. Do we accept that from him or not? Do we accept? The Messenger (peace and blessings be upon him) said: "Whoever says: We were rained upon by such and such a star, then he is a disbeliever in Allah and a believer in the star." He says it about Allah. What do we say? If we tell him it is not permissible, he says: "My intention was the time. The 'by' is for causality." He argues with you and says: "The 'by' comes for time in the speech of Allah," , meaning: in the night. We say: You are no longer a common person, you have become a scholar. In any case, the common people now, if they say "We were rained upon by such and such," they mean that it is for time, and for every person is what he intended.
The fourth: Wailing: And this is the point of the evidence. Wailing: And the apparent meaning of the hadith is whether it is for the deceased or for a missing person other than death, because the Prophet (peace and blessings be upon him) was general. So is it said: Wailing: "al" is for mental reference and the meaning is wailing for the deceased, or "al" is for comprehensiveness and the meaning is generality? The meaning requires the second. The meaning requires the second, and that wailing, whether it is for the deceased or for a missing person other than the deceased, falls under the hadith.
He said: We ask Allah for well-being. "A shirt of pitch" means a garment, and "a coat of scab" means that her skin will be covered in scab like a coat, encompassing the entire body. It is well known that if skin scab and pitch are combined, the burning of the fire will be severe and painful, the ultimate in pain. Through this hadith, we know that all these things are among the major sins, or is it only wailing? The threat is specifically for wailing, but all of them are subject to condemnation; all of them are subject to condemnation. Then, regarding seeking rain through the stars or through the constellations, as detailed in what we mentioned: some of it is major shirk, as you know.