Reading from the author's text with commentary and collation of manuscripts: "The third
Machine translationRead the Arabic original
The reader: "The third point: The response here is perhaps due to his frequent sending of blessings upon the Prophet (peace and blessings be upon him), for sending blessings upon him before the supplication, in its middle, and at its end is among the strongest causes by which the response of all supplication is hoped for, as the reports indicate, such as the statement of 'Umar ibn al-Khattab (may Allah be pleased with him), which is narrated as both a mawquf and a marfu' report: narrated by al-Tirmidhi.
And Muhammad ibn al-Hasan ibn Zubalah mentioned in his book (Akhbar al-Madinah), in what al-Zubayr ibn Bakkar narrated from him, that he narrated from 'Abd al-'Aziz ibn Muhammad al-Darawardi, who said: I saw a man from the people of Madinah, known as Muhammad ibn Kaysan, who would come when the 'Asr prayer was performed on Friday, while we were sitting with Rabi'ah ibn Abi 'Abd al-Rahman. He would stand at the grave, send blessings upon the Prophet (peace and blessings be upon him), and supplicate until evening. The companions of Rabi'ah would say: Look at what this man is doing? He would say: Leave him alone, for a person only gets what he intended. This Muhammad ibn al-Hasan is a collector of reports, and he is considered weak by the people of hadith, like al-Waqidi and his like, but one may take comfort in what he narrates and consider it. This account can be used as evidence by both sides, for it implies that what this man did was an innovation in their view, not something done by the Companions or other scholars of the people of Madinah. Otherwise, if this had been a known practice of the people of Madinah, the companions of Rabi'ah would not have found it strange and objected to it. Indeed, the mention of this by Muhammad ibn al-Hasan in his book, along with al-Zubayr ibn Bakkar's narration of it from him, indicates
The Shaykh : Indeed, the mention
The reader: Yes?
The Shaykh : Indeed, the mention.
The reader: "Indeed, the mention of this by Muhammad ibn al-Hasan in his book, along with al-Zubayr ibn Bakkar's narration of it from him, indicates that in the time of Malik and his associates, they did not know of this practice. Otherwise, if it had been widespread among them, it would not have been mentioned in a compiled book in a way that implies surprise at it.
Then, the companions of Rabi'ah—who were jurists and scholars .
The Shaykh : And they?
The reader: "who were jurists and scholars objected to it, and Rabi'ah approved of it. So the most that can be said is that there is a disagreement on this matter. However, Rabi'ah's reasoning for it, that a person only gets what he intended, does not imply approval of what is disliked .
The Shaykh : It does not imply approval.
The reader: It does not imply
The Shaykh : approval.
The reader: "It does not imply approval of what is disliked, for if he had intended to pray there, he would have forbidden it, and likewise if he had intended to pray at a time when prayer is forbidden. Rather, what he intended—and Allah knows best—was that whoever has a good intention will be rewarded for his intention, even if the act he performed is not prescribed, provided he did not intentionally oppose the Shari'ah. That is, this supplication, even if it is not prescribed, the person has a good intention for which he is rewarded.
It is derived from this that they are in agreement that it is not recommended, and that there is no special virtue in that location, and that the good comes from the intention of the supplicant. Then, Rabi'ah did not object to him in following his companions: either because it had not reached him that the Prophet (peace and blessings be upon him) forbade making his grave a festival or praying at it, for Rabi'ah—as Ahmad said—had little knowledge of the reports. Or it reached him, but he did not see such an act falling under the meaning of the prohibition .
The Shaykh : It is not said that Imam Ahmad (may Allah have mercy on him) backbit Rabi'ah, but he intended to clarify his status so that no one would be deceived by him. This is a matter of advice.
Just as they also say about Ibrahim al-Nakha'i (may Allah have mercy on him) that he had little merchandise in hadith, but he was good in fiqh. The scholars and imams (may Allah have mercy on them), when they say such things, do not intend to lower the value of the man, but they intend to clarify the truth so that those who might be deceived are not. And a person only gets what he intended. Yes.
Supplication is suspended between the sky and the earth until you send blessings upon your Prophet.
الدعاء موقوف بين السماء والأرض حتى تصلي على نبيكAnd Muhammad ibn al-Hasan ibn Zubalah mentioned in his book (Akhbar al-Madinah), in what al-Zubayr ibn Bakkar narrated from him, that he narrated from 'Abd al-'Aziz ibn Muhammad al-Darawardi, who said: I saw a man from the people of Madinah, known as Muhammad ibn Kaysan, who would come when the 'Asr prayer was performed on Friday, while we were sitting with Rabi'ah ibn Abi 'Abd al-Rahman. He would stand at the grave, send blessings upon the Prophet (peace and blessings be upon him), and supplicate until evening. The companions of Rabi'ah would say: Look at what this man is doing? He would say: Leave him alone, for a person only gets what he intended. This Muhammad ibn al-Hasan is a collector of reports, and he is considered weak by the people of hadith, like al-Waqidi and his like, but one may take comfort in what he narrates and consider it. This account can be used as evidence by both sides, for it implies that what this man did was an innovation in their view, not something done by the Companions or other scholars of the people of Madinah. Otherwise, if this had been a known practice of the people of Madinah, the companions of Rabi'ah would not have found it strange and objected to it. Indeed, the mention of this by Muhammad ibn al-Hasan in his book, along with al-Zubayr ibn Bakkar's narration of it from him, indicates
The Shaykh : Indeed, the mention
The reader: Yes?
The Shaykh : Indeed, the mention.
The reader: "Indeed, the mention of this by Muhammad ibn al-Hasan in his book, along with al-Zubayr ibn Bakkar's narration of it from him, indicates that in the time of Malik and his associates, they did not know of this practice. Otherwise, if it had been widespread among them, it would not have been mentioned in a compiled book in a way that implies surprise at it.
Then, the companions of Rabi'ah—who were jurists and scholars .
The Shaykh : And they?
The reader: "who were jurists and scholars objected to it, and Rabi'ah approved of it. So the most that can be said is that there is a disagreement on this matter. However, Rabi'ah's reasoning for it, that a person only gets what he intended, does not imply approval of what is disliked .
The Shaykh : It does not imply approval.
The reader: It does not imply
The Shaykh : approval.
The reader: "It does not imply approval of what is disliked, for if he had intended to pray there, he would have forbidden it, and likewise if he had intended to pray at a time when prayer is forbidden. Rather, what he intended—and Allah knows best—was that whoever has a good intention will be rewarded for his intention, even if the act he performed is not prescribed, provided he did not intentionally oppose the Shari'ah. That is, this supplication, even if it is not prescribed, the person has a good intention for which he is rewarded.
It is derived from this that they are in agreement that it is not recommended, and that there is no special virtue in that location, and that the good comes from the intention of the supplicant. Then, Rabi'ah did not object to him in following his companions: either because it had not reached him that the Prophet (peace and blessings be upon him) forbade making his grave a festival or praying at it, for Rabi'ah—as Ahmad said—had little knowledge of the reports. Or it reached him, but he did not see such an act falling under the meaning of the prohibition .
The Shaykh : It is not said that Imam Ahmad (may Allah have mercy on him) backbit Rabi'ah, but he intended to clarify his status so that no one would be deceived by him. This is a matter of advice.
Just as they also say about Ibrahim al-Nakha'i (may Allah have mercy on him) that he had little merchandise in hadith, but he was good in fiqh. The scholars and imams (may Allah have mercy on them), when they say such things, do not intend to lower the value of the man, but they intend to clarify the truth so that those who might be deceived are not. And a person only gets what he intended. Yes.