Reading from the author's text with commentary on it, collating the manuscripts, and mentioning the benefits of Jabir's hadith and some of its issues: "Chapter: Muslim narrated in his Sahih

The reader: In the name of Allah, the Most Gracious, the Most Merciful.
Praise be to Allah, Lord of the worlds, and may Allah send prayers and blessings upon His servant and Messenger, our Prophet Muhammad, and upon his family and all his Companions.
Shaykh al-Islam Ibn Taymiyyah (may Allah have mercy on him) said in his book *Al-Iqtida'*: "Chapter: Muslim narrated in his *Sahih*, from Ja'far ibn Muhammad ibn Ali ibn al-Husayn, from his father".

The Shaykh : I have it, and "and he narrated" is here.
The reader: We read part of it.

The Shaykh : It does not contradict the repetition, but I have "and he narrated," yes, good. The chapter is not in my copy; I did not write "Chapter." Do you all have "Chapter"?
The student: I do not have it.
The reader: It is missing from A.

The Shaykh : Yes
The reader: He says the word "Chapter" is missing from A.

The Shaykh : Yes.
The reader: "And Muslim narrated in his *Sahih*, from Ja'far ibn Muhammad ibn Ali ibn al-Husayn, from his father, from Jabir, in the hadith"

The Shaykh : Yes
The student: ...

The Shaykh : What contradicts, what contradicts.
The reader: "In the hadith of the Farewell Pilgrimage, he said:

When the sun passed its zenith - meaning on the Day of 'Arafah - he ordered for al-Qaswa to be saddled

كان إذا زالت الشمس - يعني يوم عرفة - أمر بالقصواء فرُحلت

".

The Shaykh : He said: .
The reader: Yes "

till the sun had passed the meridian; he commanded that al-Qaswa should be brought and saddled for him. Then he came to the bottom of the valley, and addressed the people saying: Verily your blood, your property are as sacred and inviolable as the sacredness of this day of yours, in this month of yours, in this town of yours. Behold! Everything pertaining to the Days of Ignorance is under my feet completely abolished. Abolished are also the blood-revenges of the Days of Ignorance. The first claim of ours on blood-revenge which I abolish is that of the son of Rabi'a b. al-Harith, who was nursed among the tribe of Sa'd and killed by Hudhail. And the usury of she pre-Islamic period is abolished, and the first of our usury I abolish is that of 'Abbas b. 'Abd al-Muttalib, for it is all abolished. Fear Allah concerning women! Verily you have taken them on the security of Allah, and intercourse with them has been made lawful unto you by words of Allah. You too have right over them, and that they should not allow anyone to sit on your bed whom you do not like

حتى إذا زالت الشمس - يعني يوم عرفة - أمر بالقصواء فرُحلت له فأتى بطن الوادي، فخطب الناس وقال : إن دماءكم وأموالكم حرام عليكم كحرمة يومكم هذا، في شهركم هذا في بلدكم هذا ألا كل شيء من أمر الجاهلية تحت قدَمي موضوع ، ودماء الجاهلية موضوعة، وإن أولَ دم أضع من دمائنا دم ابن ربيعة بن الحارث - كان مسترضعا في بني سعد فقتلته هذيل-، ورِبا الجاهلية موضوع، وأول ربا أضع من ربانا ربا العباس بن عبد المطلب فإنه موضوع كلُّه . فاتقوا الله في النساء، فإنكم أخذتموهن بأمانة الله، واستحللتم فروجهن بكلمة الله ، ولكم عليهن أن لا يوطِئن فرشكم أحدا تكرهونه

Sahih Muslim 1218a

"

The Shaykh : "That they do not allow" is with the waw.
The reader: "

and that they should not allow anyone to sit on your bed whom you do not like. But if they do that, you can chastise them but not severely. Their rights upon you are that you should provide them with food and clothing in a fitting manner. I have left among you the Book of Allah, and if you hold fast to it, you would never go astray

أن لا يوطِئن فرشكم أحداً تكرهونه فإن فعلن ذلك فاضربوهن ضربا غير مبرّح ، ولهن عليكم رزقهن وكسوتهن بالمعروف، وقد تركت فيكم ما لن تضلوا بعده إن اعتصمتم به : كتاب الله

Sahih Muslim 1218a

" .

The Shaykh : And in his saying (peace and blessings be upon him and his family): , there is an indication that it is the man who is responsible for seeking sustenance and obtaining clothing, while the woman's affair is to remain in her home to manage her own affairs, her husband's affairs, and her children's affairs. This was the way of the righteous predecessors (Salaf). But unfortunately, when these colonizers, the Franks and others, overcame the Muslims, the woman came to participate in what is specific to men, such as earning money and the like. It even reached the point where she became a minister. This was known among the Persians, and I think it was also among the Romans. When the daughter of Kisra took power, and the Prophet (peace and blessings be upon him) was informed of that, he said: . So, in reality, the women's affairs are in the homes. As for seeking sustenance, jihad, and what relates to public affairs, that is for men only. And so now, many homes have become corrupt, or most of them, on this principle. The woman became the one who seeks sustenance, and she rebelled against her husband. Her father or her brother prevented her from marrying because he wanted to exploit her earnings. The homes became full of servants, and the woman, when she came to the house, had nothing to do but sleep, or whisper, or go here and there, and many matters became corrupt. But if people were guided by the guidance of the Prophet (peace and blessings be upon him and his family) and knew that the woman has nothing to do but oversee the house , for it is she who is responsible for the bedding of the house, whether the bedding for sleeping or the bedding for sitting, it is she who is responsible for it. As for the man, he is responsible for what? Sustenance and clothing and what relates to public life. We ask Allah to return the Muslims to the state of their righteous predecessors.
The student: Amen.

The Shaykh : Yes.
The reader: "

I have left among you the Book of Allah, and if you hold fast to it, you would never go astray. And you would be asked about me (on the Day of Resurrection), (now tell me) what would you say? They (the audience) said: We will bear witness that you

وقد تركت فيكم ما لن تضلوا بعده إن اعتصمتم به : كتابَ الله ، وأنتم تسألون عني فما أنتم قائلون ؟ . قالوا : نحن نشهد أنك

Sahih Muslim 1218a

".

The Shaykh : The Messenger (peace and blessings be upon him) explained the effect of this great Book before he specified it, explaining its effect before he specified it, so that the soul's longing to know it would be strengthened. He said (peace and blessings be upon him): . And the Messenger (peace and blessings be upon him) spoke the truth; if we held fast to it, we would never go astray after it, the Book of Allah. And if the narration is with the accusative case, then it is as the narration came. Otherwise, the nominative case is preferable, because it would be a predicate for a deleted subject, making it explicit after it was referred to in a general way. And the Book of Allah is the Qur'an by the consensus of the Muslims. It is attributed to Allah because Allah the Exalted is the one who revealed it and the one who spoke it. It is called a Book because it is written in the Preserved Tablet, and in the scrolls in the hands of the angels, and in the scrolls in our hands. If someone says, "And what about the Sunnah?" we say: It has come in another hadith at Ghadir Khum that the Messenger said: . And even if it were deleted, the Book of Allah supports the Sunnah of the Messenger (peace and blessings be upon him). Allah the Exalted said: . And He said: . And this is regarding worship. And He said regarding wealth and its distribution: . So holding fast to the Book is holding fast to the Sunnah. And whoever does not hold fast to the Sunnah has not held fast to the Book. Yes.
The reader: "

And you would be asked about me (on the Day of Resurrection), (now tell me) what would you say? They (the audience) said: We will bear witness that you have conveyed (the message), discharged (the ministry of Prophethood) and given wise (sincere) counsel.

وأنتُم تسألون عني فما أنتم قائلون ؟ . قالوا : نحن نشهد أنك قد بلغت، وأديت ونصحت

Sahih Muslim 1218a

".

The Shaykh : And we bear witness.
The reader: "

He said—raising his index finger to the sky and pointing it toward the people: “O Allah, be a witness”—three times. Then the call to prayer was made, the second call was made, and he prayed the midday prayer.

فقال - بأصبُعه السبابة ، يرفعها إلى السماء وينكبها إلى الناس- : اللهم اشهد - ثلاث مرات - . ، ثم أذن، فأقام فصلى الظهر

".

The Shaykh : First, he asked them, if they were asked about the Messenger on the Day of Resurrection, or if those after them were asked about the Messenger (peace and blessings be upon him), what would they say? They said: "We bear witness that you have conveyed the message, clarified it, and explained it. You fulfilled the trust that was entrusted to you, so you fulfilled the revelation of Allah the Exalted in a perfect manner. And you gave sincere advice to the community, so you guided them (peace and blessings be upon him) to everything that is in the interest of their religion and their worldly life. And no one is more sincere in advice to creation than the Messenger of Allah (peace and blessings be upon him and his family). Then he raised his index finger, meaning the one between the thumb and the middle finger, which is called the index finger (subabah) and also the pointing finger (subaha), to the sky and pointed it toward the people, saying: . In this is a clear and explicit text that Allah the Exalted is in the height, because the Messenger raises his finger to the sky and points it toward the people, bearing witness to Allah over him, and it is clear and evident, except for one whose heart Allah has sealed and who has not been guided to this great point, and who denies the height of Allah. And those who denied the height of Allah divided into two groups.
One group said: "Allah the Exalted is in every place, in the sky and on the earth and between the sky and the earth, and in the house and in the mosque and in the market and in every place." And their enemy reached the point that He is present in every entity.
And the second group said: "Allah the Exalted is not described as being above or below, or on the right or on the left, or separate or adjacent, or connected or disconnected." And one of the caliphs or princes said to Muhammad ibn Furuk when he described Allah with these attributes: "Explain to us the difference between your object of worship and non-existence". And he (may Allah have mercy on him) spoke the truth: what is the difference between these negative descriptions and saying that He is non-existent? There is no difference. Indeed, some scholars said: If we were asked to describe non-existence, we would not find a description more precise than this, because it is a negation from every direction. And the Messenger says in this great gathering, and on this day on which the sun has never risen over a better one, saying: . And he raises his finger to the sky. And the Muslims did not gather in a place as they gathered at 'Arafah. And yet, he (peace and blessings be upon him) made this actual announcement that Allah the Exalted is in the sky. And from this, we say that the Sunnah, in its three types, indicated the height of Allah the Exalted in the sky. The verbal Sunnah: the Messenger (peace and blessings be upon him) always said, "Glory be to my Lord, the Most High." The affirming Sunnah: he said to the slave girl: . The practical Sunnah: like this hadith. Yes.
The reader: "

Then Bilal called the Adhan, then the Iqamah, then he prayed Zuhr, then he called the Iqamah, then he prayed 'Asr, and he did not offer any other prayer in between.

ثم أذن، فأقام فصلى الظُهر ثم أقام، فصلى العصر، ولم يصل بينهما شيئاً

Sunan an-Nasa'i 604Sahih (Darussalam)

".

The Shaykh : This is explicit and clear: the traveler does not establish the Friday prayer at all, even if he is with the largest number of people; he does not establish the Friday prayer. This is because the Day of 'Arafah in the Farewell Pilgrimage was a Friday, and the Prophet (peace and blessings be upon him) did not pray it. He did not deliver a sermon first and then the call to prayer was made. If it had been the Friday prayer, the call to prayer would have been made first, then the sermon. The Companion says: The Companion knows and distinguishes the difference between the midday prayer and the Friday prayer: the midday prayer is recited quietly, and the Friday prayer is recited aloud. Everyone knows the difference. By this, we know the misguidance of some students who claim to belong to the Sunnah, saying that the Friday prayer is obligatory for the traveler. What is the evidence for its abrogation? It is said: Glory be to Allah! Are you more knowledgeable about the Shari'ah of Allah than the Messenger of Allah? How could the Messenger (peace and blessings be upon him) leave this obligatory duty in this great gathering? Because they consider it obligatory. Is it conceivable that the Messenger (peace and blessings be upon him), and is it befitting of his status (peace and blessings be upon him), to leave the Friday prayer in this great gathering from which people will disperse in every direction? And they consider that he did not pray the Friday prayer, and the Friday prayer is obligatory. Whoever claims that has struck at the clarification of the Messenger (peace and blessings be upon him), and that he did not clarify and did not convey. All of this that happens in such anomalous matters is based on ignorance, on ignorance, not on mere lack of knowledge, but on ignorance and arrogance. Lack of knowledge is clear, because it did not conform to the Shari'ah. Arrogance is a person's reliance on himself and his pride in it, such that he looks down upon the contemporary and previous scholars of the Ummah and considers that he is the one who is upon the truth. So in any case, beware of these paths. You must follow the methodology of the predecessors, for it is the best of paths. Yes. And in his saying: there is an indication that there is no regular voluntary prayer (rawatib) for the midday prayer while traveling. Yes.
The reader: "

The Messenger of Allah (ﷺ) then mounted his camel and came to the place of stay

ثم ركب رسول الله صلى الله عليه وسلم حتى أتى الموقف

Sahih Muslim 1218a

" And he mentioned the completion of the hadith.

The Shaykh : The standing place, meaning his standing place, not the standing place of the pilgrims, but the place he chose (peace and blessings be upon him). And he said to the people: And it is as if the Prophet (peace and blessings be upon him) is indicating by this statement that a person should not strain himself to be present at this place. As if he is saying: O people, stand in your places. What do you think if the Prophet (peace and blessings be upon him) saw this severe crowding and great racing to the place of his standing, until some of them, in the days of heat, when the pilgrimage was in the heat, some of them would perish from thirst in order to reach this place which the Prophet (peace and blessings be upon him and his family) indicated that another place is like it? He said: But tell me, why did he choose to be in that place? It appears to me, and Allah knows best, that it was his Sunnah (peace and blessings be upon him) to be among the last of the people. And it is known that the place where he stood was the last part of 'Arafah on the eastern side. So it is as if he wanted to encompass the people from behind him, as he (peace and blessings be upon him) was in his movements and journeys, he would be in what? In the rear, to protect them and check on them (peace and blessings be upon him). Yes.
The reader: " Then he said (peace and blessings be upon him):

Everything pertaining to the pre Islamic period has been put under my feet

كل شيء من أمر الجاهلية تحت قدمي موضوع

Sunan Abi Dawud 1905Sahih (Al-Albani)

" .

The Shaykh : Are there any questions, O Hajj?
The student: Yes.

The Shaykh : Are there any questions? Good.