Text copied Link copied

Al-Fatawa – home

﴿ فَاسْأَلُوا أَهْلَ الذِّكْرِ إِن كُنتُمْ لَا تَعْلَمُونَ ﴾

Scholar
Search mode

Continuation of the Explanation of the Hadith of Intercession

Machine translationRead the Arabic original
The Reciter: In the name of Allah, the Most Gracious, the Most Merciful. Praise be to Allah, and may peace and blessings be upon the Messenger of Allah.

The Shaykh : We stopped at the mention of Ibrahim. Yes, he says:
He mentions his sins that he committed.يذكر خطاياه التي أصابها
Mention it in the explanation, because there is a difference in the narrations regarding it.
The Reciter: He did not mention it in...

The Shaykh : He did not mention it? And what does he say? Did he not refer to it?
The reader: ...

The Shaykh : Al-‘Ayni, give it to me.

The Shaykh : Or is this chapter among what is mentioned in this chapter? It is well known that these sins are that he said:
Rather, this - the largest of them - did it بل فعله كبيرهم هذا
[Al-Anbya 21:63]
And he said, "Indeed, I am ill." وقال إني سقيم
and he said to the king of Egypt, "This is my sister." The narrations differ on this, but despite this, they are not sins. However, one like the Intimate Friend of Allah (peace and blessings be upon him) fears that they might be sins. Otherwise, Ibrahim (peace be upon him) was interpreting what he said. And interpretation, even if its apparent meaning to the person addressed is lying, is not lying. But perhaps Ibn Hajar mentions the stronger position among these narrations.

The questioner : ...

The Shaykh : For example

The questioner : ...

The Shaykh : No, it is not tawhid (the oneness of Allah) in the phrase "In Your name, O Allah..." But there is also something else explicit when he said:
This is what Muhammad, the Messenger of Allah, decided. They said, "If we had known that you are the Messenger of Allah, we would not have prevented you. But write: Muhammad ibn ‘Abd Allah." He said, "Write." هذا قضى عليه محمد رسول الله قالوا لو نعلم أنك رسول الله ما صددناك ولكن اكتب محمد بن عبد الله فقال: اكتب
This is what is said regarding the Messenger (peace and blessings be upon him) swearing an oath. He said:
I swear by God that I am God’s Messengerوالله إني رسول الله وإن كذبتموني
Mishkat al-Masabih 4042
before saying, "Write: Muhammad ibn ‘Abd Allah." And it will be as al-Zuhri indicated, that the Messenger (peace and blessings be upon him) said:
By Allah, they do not ask me for a matter in which they magnify the sanctity of Allah except that I will answer them regarding it. والله لا يسألونني خطة يعظمون فيها حرمة الله إلا أجبتهم عليها
So this is to avert a greater harm. Yes.

The questioner : ...

The Shaykh : They say the implied meaning of the verse is:
And We sent not before you any messenger nor revealed to any prophet except... وما أرسلنا من قبلك من رسول ولا نبأنا من نبي إلا ...
And they say that such a construction is common in the Arabic language. From this is the saying of the poet about his she-camel: "I fed her straw and cold water" Cold water is not fed. They said the implied meaning is: "I fed her straw and gave her cold water to drink." So the verb was omitted to indicate it by a context that is acceptable in the Arabic language. Yes.

The questioner : What is the context...?

The Shaykh : The context is that it is known that the Prophet is derived from prophethood, which is elevation, or from the news, which is the report. And the Messenger is from the message, because he was commanded to convey it. The Messenger is commanded to convey. If I sent a person to a group, I commanded him to convey. But if I informed him, I told him something and did not say to him to convey it, so he became one who was informed, not one who was sent.

The questioner : May Allah forgive you. Is it taken from the saying of the Messenger (peace and blessings be upon him), "Write: Muhammad ibn ‘Abd Allah," that consideration of public benefit is observed if, for example, it leads to...?

The Shaykh : Yes, originally, the legislations did not come except to establish benefits and remove harms. But the determination of benefit is not by the desires of people. Some people may see this as a benefit, and others may see it as not a benefit. So they think that some of the people who say that keeping the banks as they are is an economic benefit that cannot be removed. We say that this is not a benefit. Whatever the Shari'ah has forbidden is certainly not a benefit.
Source alathar.net

The Arabic text is copied verbatim from the original source, without any edits.

Similar fatwas