And remain
وقِرن
with a kasrah, and for this reason he said with a kasrah on the qaf and a fathah on it. It is from *qarar*, which is staying with tranquility and stability. It is more eloquent than saying “And stay in your homes,” because *qarar* implies staying with an addition of tranquility. For this reason he said:
And abide in your houses
وَقَرْنَ فِي بُيُوتِكُنَّ
from *qarar*. Its original form is *iqrarna* with a kasrah on the ra and a fathah on it, *iqrarna* or *iqrana*, from *qarrat* with a fathah on the ra and a kasrah on it, *qarrat* or *qurrit*. The movement of the ra was moved to the qaf, and the hamzat al-wasl was deleted. And with the hamzat al-wasl? And it was deleted with the hamzat al-wasl. Its original form is *qarn*, *iqrana* or *iqrarna*. What happened? The fathah of the ra was moved to the silent qaf. So what? When the movement of the ra was moved to the silent qaf, it became silent, and the qaf became open or with a kasrah. Then the hamzat al-wasl was deleted, so it became
And remain
وقرن
And abide in your houses
وَقَرْنَ فِي بُيُوتِكُنَّ
your homes
بيوتكن
Here, the genitive construction (idafah) is possible that it is for ownership, and that the houses of the wives of the Messenger of Allah (peace and blessings be upon him) are their property. It is also possible that it is for specification, and that the houses are the property of the Messenger of Allah (peace and blessings be upon him). Which is closer? That it is for ownership, as evidenced by the fact that when the Prophet (peace and blessings be upon him) passed away, these houses remained for whom? For his wives. If the houses had belonged to the Messenger of Allah (peace and blessings be upon him), they would not have been inherited after him, because prophets do not leave an inheritance, as the Prophet (peace and blessings be upon him) said:
Teach me if I err in the wording.
We (prophets) do not have any heirs; what we leave behind is (to be given in) charity.
إنا معاشر الأنبياء لا نورث ما تركنا صدقةً charity
صدقةٌ
Yes, because it corrupts the meaning. The Rafidah say that the wording of the hadith is
We (prophets) do not have any heirs; what we leave behind is (to be given in) charity.
إنا معاشر الأنبياء لا نورث ما تركنا صدقةً Why? In order to say that what they left is not charity and is inherited, and that Abu Bakr, Umar, and the rest of the Companions wronged the heirs of the Prophet (peace and blessings be upon him) by not giving them an inheritance. But the people of the Sunnah and the community say: You lie, O Rafidah. Rather, the wording of the hadith is
We, the prophets, are not inherited from
إنا معاشر الأنبياء لا نورث
The first sentence ended, then he clarified what would be the outcome of the wealth after them, saying:
what we left is charity
ما تركنا صدقةٌ
meaning that what we left is charity. The meaning to which the Rafidah resorted is false, because what is left as charity is not inherited, even by non-prophets. Is that not so? Meaning, if a person leaves it as charity after his death, his heirs do not inherit it, even if he is not a prophet. So they are distorting the hadith in wording and meaning. Yes, the important point.
The student: ...the meaning of the hadith?
The Shaykh : They say that we do not inherit what we left as charity, meaning that what we left as charity is not inherited.
The student: ...
The Shaykh : Meaning, for example, if we endow something, for example, we and we place it in the path of Allah, then we do not inherit this thing; rather, we inherit the other properties. Yes. And is this specific to the messengers? No, it is not specific to them. So we say, his saying:
in your homes
في بيوتكن
The closest is that the genitive construction is for ownership.
