Benefits of the Hadith (The Prophet (peace and blessings be upon him) said to me: “Take the water vessel…”)
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The Shaykh : In this hadith: the permissibility of using free people, and its evidence is, O Muhammad?
The student: The use of al-Mughirah ibn Shu’bah.
The Shaykh : That the Messenger (peace and blessings be upon him) used al-Mughirah ibn Shu’bah.
And among its benefits: that commanding a servant to do something is not considered a blameworthy question. So the Prophet’s (peace and blessings be upon him) saying to al-Mughirah: This is a command, not a question, because the servant sees himself in a position lower than the position of the one being served. So if a command is directed to him, it is not a question, but what is it?
But it is a command.
And among the benefits of this hadith: the virtue of al-Mughirah and his merit in serving the Prophet (peace and blessings be upon him and his family). There is no doubt that this is a merit and a distinction for a person to be a servant to the Messenger (may Allah’s prayer and peace be upon him), due to the great honor in that, and the knowledge he acquires from serving the Messenger (may Allah’s prayer and peace be upon him).
And among the benefits of the hadith: the permissibility of relying solely on water for istinja’ (cleaning oneself after relieving oneself), as he did not order al-Mughirah to bring stones.
If someone were to say: perhaps the stones were with him, so he did not need to order him?
We say: Yes, this is possible. But if we look at the hadith of Ibn Mas’ud (may Allah be pleased with him):, this indicates that the Messenger (may Allah’s prayer and peace be upon him), when he wanted to use stones for cleaning, would ask his servant to bring him stones.
And among the benefits of this hadith: the intense modesty of the Prophet (peace and blessings be upon him). Modesty is well known, and it is not possible to define it more clearly than by its term itself, for psychological emotions cannot be defined or known by a person, is that not so?
If someone were to say: What is love? What do we say?
We say: A person’s inclination toward something. If you say: a person’s inclination toward something, its meaning is that you have defined love by its effect, because inclination toward something is the result of love. For this reason, when Ibn al-Qayyim (may Allah have mercy on him) mentioned interpretations of love in his book *Rawdat al-Muhibbin* (The Garden of the Lovers), which I think reached twenty, he said: “And it is not possible to define love better than by its term itself”. Love, love, hatred?
The student: Hatred.
The Shaykh : Sadness?
The student: Sadness.
The Shaykh : Modesty also cannot be defined more clearly than by its term itself.
As for the saying of those who say: it is a breaking that befalls a person when he does what he is ashamed of or something similar, that is only its effects. So we say: in this hadith is the intense modesty of the Prophet (peace and blessings be upon him and his family) that he be seen in a disliked state. Where is this taken from?
The student:Sahih Muslim 94c.
The Shaykh :Sahih Muslim 94c .
And a benefit is also taken from it: that it is recommended for a person, if he is in a wilderness and wants to relieve himself, to move away so that he is not seen. And how far he walks if he is on level ground. Yes, if Allah wills, the rest of the speech on the hadith will come.
The student: The use of al-Mughirah ibn Shu’bah.
The Shaykh : That the Messenger (peace and blessings be upon him) used al-Mughirah ibn Shu’bah.
And among its benefits: that commanding a servant to do something is not considered a blameworthy question. So the Prophet’s (peace and blessings be upon him) saying to al-Mughirah:
Take
خذBut it is a command.
And among the benefits of this hadith: the virtue of al-Mughirah and his merit in serving the Prophet (peace and blessings be upon him and his family). There is no doubt that this is a merit and a distinction for a person to be a servant to the Messenger (may Allah’s prayer and peace be upon him), due to the great honor in that, and the knowledge he acquires from serving the Messenger (may Allah’s prayer and peace be upon him).
And among the benefits of the hadith: the permissibility of relying solely on water for istinja’ (cleaning oneself after relieving oneself), as he did not order al-Mughirah to bring stones.
If someone were to say: perhaps the stones were with him, so he did not need to order him?
We say: Yes, this is possible. But if we look at the hadith of Ibn Mas’ud (may Allah be pleased with him):
That the Prophet (peace and blessings be upon him) ordered him to bring stones, so he brought two stones and a dung, so he threw away the dung and said: It is impure
أن النبي صلى الله عليه وسلم أمره أن يأتي بأحجار فأتى بحجرين وروثة فألقى الروثة وقال : إنها رجسAnd among the benefits of this hadith: the intense modesty of the Prophet (peace and blessings be upon him). Modesty is well known, and it is not possible to define it more clearly than by its term itself, for psychological emotions cannot be defined or known by a person, is that not so?
If someone were to say: What is love? What do we say?
We say: A person’s inclination toward something. If you say: a person’s inclination toward something, its meaning is that you have defined love by its effect, because inclination toward something is the result of love. For this reason, when Ibn al-Qayyim (may Allah have mercy on him) mentioned interpretations of love in his book *Rawdat al-Muhibbin* (The Garden of the Lovers), which I think reached twenty, he said: “And it is not possible to define love better than by its term itself”. Love, love, hatred?
The student: Hatred.
The Shaykh : Sadness?
The student: Sadness.
The Shaykh : Modesty also cannot be defined more clearly than by its term itself.
As for the saying of those who say: it is a breaking that befalls a person when he does what he is ashamed of or something similar, that is only its effects. So we say: in this hadith is the intense modesty of the Prophet (peace and blessings be upon him and his family) that he be seen in a disliked state. Where is this taken from?
The student:
he disappeared from my sight
انطلق حتى توارى عنيThe Shaykh :
he disappeared from my sight
انطلق حتى توارى عنيAnd a benefit is also taken from it: that it is recommended for a person, if he is in a wilderness and wants to relieve himself, to move away so that he is not seen. And how far he walks if he is on level ground. Yes, if Allah wills, the rest of the speech on the hadith will come.