Explanation of the author's statement: From Husayn ibn 'Abd al-Rahman, who said: (I was with Sa'id ibn Jubayr when he said: Which of you saw the star that fell last night?)
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The Shaykh : He said "From Husayn ibn 'Abd al-Rahman, who said: I was with Sa'id ibn Jubayr" Where are these two men from?
The student: From the Tabi'un
The Shaykh : From the Tabi'un. So he said, which of you... who is the one who said "said"?
The student: Sa'id
The Shaykh : Sa'id, "Which of you saw the star that fell last night?" Which of you saw the star that fell, and what does "fell" mean?
The student: It is missing
The Shaykh : It fell last night. He mentions... linguistically, it is from the setting, so after that you say "last night," and before the setting you say "tonight." And I mean, I did not check the reality of this in... and we now know that this is contrary to our current understanding. Now, from the rising of the sun, we say "last night," but from the sunset to the rising of the sun, we say "the night." In fact, some people expand the definition and say that it is still night. He said "last night," yes, not "half the night." So I need to verify this because I was not able to verify it. Is this... linguistically the case with all linguists or not? If that is the case, then was this sitting after the afternoon prayer or not? That is, "last night" does not occur except before the setting, unless a person says it after the setting.
"I said: I did" Who is the one saying "I"?
The student: Husayn
The Shaykh : Husayn "Then I said: However, I was not in prayer" "However" is for emphasis, and it is said to mean "truly." According to this opinion, the hamzah is opened, so he said "However, I was not in prayer" meaning truly I was not in prayer. He said, "I was not in prayer." Why did he say, "I was not in prayer"? Because he feared that when he said, "Which of you saw the star that fell last night," and he said, "I did," he feared that people would think he was standing in prayer and would praise him for what he did not do. Allahu Akbar. Look at the morals of the righteous predecessors... He would be happy if people thought he was standing in prayer at night. He would be happy if they thought so, but that is due to a deficiency in his tawhid (the oneness of Allah). But these people feared that it would be attributed to them that they were standing in prayer at night when they were not. "However, I was not in prayer." This is actually good, and this is not from the category of the mirror, but this is from the category of good deeds. It is not like one who leaves off acts of obedience out of fear of riya' (showing off in worship), because Shaytan sometimes plays with a person and says, "Do not pray, you will see people saying..." Get up and break Shaytan's evil eye, but do not have in your heart that you are showing off to people. Yes.
He said: "I was not in prayer, but I was bitten" ... at the end of it, I was bitten, meaning a scorpion or something else bit him. And mostly it was severe because he did not sleep from last night; he did not sleep from it. But "He said: What did you do? I said: I performed ruqyah" "I performed ruqyah" means I sought ruqyah, because ifta'ala is like ista'fala, and in the narration of Muslim it is "I sought ruqyah," meaning I asked for ruqyah. Yes.
The student: Is this permissible, O Shaykh?
The Shaykh : We did not obligate us in... "I said: I performed ruqyah. He said: What prompted you to do that?" Who is the one saying "what prompted you"? Because he was doubtful... I sought ruqyah. "I said: A hadith that al-Sha'bi narrated to us" This dialogue is an adornment that opens the heart. That is, the Salaf (may Allah be pleased with them) converse until they reach the truth. Sa'id ibn Jubayr did not intend to criticize this man; his intention was to inquire from him, to see what he relied on and what his evidence was. "I said: A hadith that al-Sha'bi narrated to us. He said: What did he narrate to you? I said: He narrated to us from Buraydah ibn al-Husayb that he said:Jami` at-Tirmidhi 2057Sahih (Darussalam)" There is no ruqyah. Ruqyah means the recitation over the sick or the afflicted, except for the evil eye. What do the common people call it... the common people call it... until now, here, the evil eye or a sting. A sting means poison, a scorpion, except for the evil eye or a sting." Then Sa'id ibn Jubayr said, "He who stopped at what he heard has done well" But, he has something more beautiful than this. What is it? But we were narrated from Ibn 'Abbas, and so on.
So this man relied on a hadith, he relied on a hadith that isJami` at-Tirmidhi 2057Sahih (Darussalam) So this hadith indicates that ruqyah for the evil eye and a sting is beneficial, that it is beneficial. And this is a reality. So ruqyah benefits by the permission of Allah, and from a sting it also benefits. And many people recite over the bitten person and he is cured immediately. And the story of the man whom the Prophet (peace and blessings be upon him) sent in a raid, and they sought hospitality from a people, but they did not host them. So Allah (Glorified and Exalted is He) decreed that the leader of this people was bitten by a snake. They said, "Who will perform ruqyah? Who will perform ruqyah?" They said, "Perhaps these people have a healer." So they came to the raid group and said, "Do you have anyone who can perform ruqyah?" They said, "Yes, but we will not perform ruqyah for you except for something from the sheep, because you did not fulfill our right." They said, "It is not contrary, we will give it to you," because their leader was bitten. So they took for them from the sheep, and then one of them went to recite Surat al-Fatihah [Al-Fatihah 1:2] to the end of it. He recited it over her several times, three or seven times. So she stood up as if she had been released from a bond. Allahu Akbar. The man was bitten by a snake. So did it benefit or not?
The student: It benefited.
The Shaykh : It benefited, there is no doubt. Yes, and for this reason the Messenger (peace and blessings be upon him) said to himJami` at-Tirmidhi 2064Sahih (Darussalam) meaning the Fatihah. So the result is that it is known to benefit from a sting, and likewise from the evil eye it is known. And for the evil eye, another way is used besides ruqyah, which is istighsal. That is, the one who cast the evil eye is brought and asked to perform wudu' (the ablution for prayer), and what comes out of his limbs is taken and poured on the afflicted person, and he drinks from it. Then by the permission of Allah, he is cured immediately. And people also use the second method, and there is no objection, because the hadiths... because the way that was transmitted in the Sunnah, what is its meaning... now we use it. They take something from his shi'ar. Shi'ar means the clothes he wears, a cap or a garment or trousers or sandals. Yes... yes, and it benefits. Subhan Allah al-'Azeem (Glory be to Allah the Great). It benefits greatly. Yes, this is tested. Here.
The student: Or...
The Shaykh : Ah?
The student: Or...
The Shaykh : No, this... no, I do not think it was except that it was with... and for this reason the Messenger (peace and blessings be upon him) said to the one who was afflicted, Asid ibn Hudayr, or... I forgot. He said to him meaning, did you not say, "May Allah bless you"? Is it necessary that the thing be accompanied... yes, yes.
The student: ...
The Shaykh : There is no objection, the correct view. They say that you also, on the one who cast the evil eye... you poured the evil eye. That you pray over him the prayer for the dead, and that if you pray over him the prayer for the dead, yes.
The student: ...
The Shaykh : No, he said, but this is connected to his statement "However, I was not in prayer" Who said it? Husayn ibn 'Abd al-Rahman. "But I was bitten. He said: What did you do? I said: I performed ruqyah. He said: What prompted you to do that? He said: The saying of the Messenger (peace and blessings be upon him)Jami` at-Tirmidhi 2057Sahih (Darussalam)"
He says, "But we were narrated from Ibn 'Abbas." What Sa'id ibn Jubayr is saying is, "We were narrated from Ibn 'Abbas from the Prophet (peace and blessings be upon him) that he said: And the one who appeared to him is Allah (Glorified and Exalted is He), and this... and the umm (nations) is the plural of ummah, and they are the nations of the messengers. From three to nine. Sahih Muslim 220a His statement, "and the two men." It appears that the waw here means "or," meaning and with him the man or the two men. Because if it were with him the man and the two men, it would suffice to say "and with him three." Yes, but the Prophet and with him the man, and the second Prophet and with him the two men, and the third Prophet and with him no one. I seek refuge in Allah, he is sent and there is no one with him. But Allah the Exalted sends him to establish the proof. So when the proof is established, then Allah (Blessed and Exalted is He) excuses the creation and establishes the proof over them. After this, he says: This is on the assumption of an omitted phrase. Sahih Muslim 220a The intended meaning of "blackness" here appears to be the persons. So he says, "I did not see their blackness," meaning their persons, meaning great persons were... a blackness. Because the prophets were presented to him... so he thought that these blacknesses were his nation (peace and blessings be upon him). Sahih Muslim 220a And this indicates the multitude of the followers of Musa (peace be upon him) and his people: those to whom he was sent. Sahih Muslim 220a And which is greater, the first one?
The student: The second.
The Shaykh : The second is undoubtedly greater, because the community of the Messenger (peace and blessings be upon him) is far larger than the community of Moses.Sahih Muslim 220a Seventy thousand will enter Paradise without being reckoned, as a favor to them, and without being punished. The apparent meaning is that they will not be punished in their graves, nor after the Hour of Resurrection. Yes.
The Messenger (peace and blessings be upon him) informed the people of this news, then he stood up and entered his house. Sahih Muslim 220a Who are these who will enter Paradise without reckoning or punishment? They discussed this to reach the truth, theoretically or practically? Theoretically and practically, they wanted to see who these people are who have earned the right to enter Paradise without reckoning or punishment, so that they might be among them and strive to be among them. Yes. And they are not like many people today who read knowledge only for the sake of looking at it, not for acting upon it. Rather, they want to reach the truth scientifically, and then what? And practically and in action.
Sahih Muslim 220a And this refers to absolute companionship, meaning those who accompanied him in the migration?
The student: ...
The Shaykh : It is possible. The first is preferred by the apparent wording: they accompanied him absolutely. The second is preferred by the fact that they are the ones speaking; these who are speaking are the Companions, and they used to say, if they had meant the Companions in general, they would have said: "Perhaps we are [among them]." Yes. Also, this is indicated by the saying of the Messenger (peace and blessings be upon him) to 'Abd al-Rahman ibn 'Awf and Khalid ibn al-Walid:Sunan Abi Dawud 4658Sahih (Al-Albani) and so on. This indicates that what they meant by "my Companions" are those who accompanied him in his migration. Yes... Yes.
The student: ...
The Shaykh : Yes
The student: Seventy thousand.
The Shaykh : Those with them.
The student: Yes
The Shaykh : They do not amount to seventy thousand; they do not amount to seventy thousand, correct? This negates the meaning, because those... from the Messenger (peace and blessings be upon him) among the Companions were about one hundred and twenty-four thousand. So it is thought that... more than half of this is far-fetched, is it not?
The student : Yes
The Shaykh : So there must be a problem if we say they are the Companions in general. Yes, because the Companions in general are more than seventy thousand. The Companions in general are also more than seventy thousand.
The student: It is established...
The Shaykh : Yes, but who do they mean by this? The problem for us now is who they mean by this.
The student: ...
The Shaykh : This is far-fetched. It is far-fetched that they overlooked the number. Yes. Yes. All right, if Allah wills, we will review it in more references than the commentary.
The student: It would be in the early days of Islam, O Shaykh, meaning before they expanded.
The Shaykh : ... meaning those who were on...
The student: Yes, this is the text of the Companions according to this saying, meaning in...
The Shaykh : Meaning, if we say the intended meaning of "those who accompanied him" are those who were with him before the Conquest of Makkah, because after the Conquest of Makkah, people entered the religion of Allah in large numbers, and they all knew that Islam had spread and that it had to be established, so even people who were forced entered, forced into this. Yes. If we say that, it is possible that those who accompanied the Messenger at that time, meaning until the Conquest of Makkah, were about seventy thousand. Meaning, they... after... accompanied the Messenger (peace and blessings be upon him) and believed in him before the Conquest, and some of them said.
The student: From the Tabi'un
The Shaykh : From the Tabi'un. So he said, which of you... who is the one who said "said"?
The student: Sa'id
The Shaykh : Sa'id, "Which of you saw the star that fell last night?" Which of you saw the star that fell, and what does "fell" mean?
The student: It is missing
The Shaykh : It fell last night. He mentions... linguistically, it is from the setting, so after that you say "last night," and before the setting you say "tonight." And I mean, I did not check the reality of this in... and we now know that this is contrary to our current understanding. Now, from the rising of the sun, we say "last night," but from the sunset to the rising of the sun, we say "the night." In fact, some people expand the definition and say that it is still night. He said "last night," yes, not "half the night." So I need to verify this because I was not able to verify it. Is this... linguistically the case with all linguists or not? If that is the case, then was this sitting after the afternoon prayer or not? That is, "last night" does not occur except before the setting, unless a person says it after the setting.
"I said: I did" Who is the one saying "I"?
The student: Husayn
The Shaykh : Husayn "Then I said: However, I was not in prayer" "However" is for emphasis, and it is said to mean "truly." According to this opinion, the hamzah is opened, so he said "However, I was not in prayer" meaning truly I was not in prayer. He said, "I was not in prayer." Why did he say, "I was not in prayer"? Because he feared that when he said, "Which of you saw the star that fell last night," and he said, "I did," he feared that people would think he was standing in prayer and would praise him for what he did not do. Allahu Akbar. Look at the morals of the righteous predecessors... He would be happy if people thought he was standing in prayer at night. He would be happy if they thought so, but that is due to a deficiency in his tawhid (the oneness of Allah). But these people feared that it would be attributed to them that they were standing in prayer at night when they were not. "However, I was not in prayer." This is actually good, and this is not from the category of the mirror, but this is from the category of good deeds. It is not like one who leaves off acts of obedience out of fear of riya' (showing off in worship), because Shaytan sometimes plays with a person and says, "Do not pray, you will see people saying..." Get up and break Shaytan's evil eye, but do not have in your heart that you are showing off to people. Yes.
He said: "I was not in prayer, but I was bitten" ... at the end of it, I was bitten, meaning a scorpion or something else bit him. And mostly it was severe because he did not sleep from last night; he did not sleep from it. But "He said: What did you do? I said: I performed ruqyah" "I performed ruqyah" means I sought ruqyah, because ifta'ala is like ista'fala, and in the narration of Muslim it is "I sought ruqyah," meaning I asked for ruqyah. Yes.
The student: Is this permissible, O Shaykh?
The Shaykh : We did not obligate us in... "I said: I performed ruqyah. He said: What prompted you to do that?" Who is the one saying "what prompted you"? Because he was doubtful... I sought ruqyah. "I said: A hadith that al-Sha'bi narrated to us" This dialogue is an adornment that opens the heart. That is, the Salaf (may Allah be pleased with them) converse until they reach the truth. Sa'id ibn Jubayr did not intend to criticize this man; his intention was to inquire from him, to see what he relied on and what his evidence was. "I said: A hadith that al-Sha'bi narrated to us. He said: What did he narrate to you? I said: He narrated to us from Buraydah ibn al-Husayb that he said:
No Ruqyah except for the (evil) eye and the scorpion sting.
لا رقية إلا من عين أو حمةSo this man relied on a hadith, he relied on a hadith that is
No Ruqyah except for the (evil) eye and the scorpion sting.
لا رقية إلا من عين أو حمة[All] praise is [due] to Allah, Lord of the worlds -
الحمدلله رب العالمينThe student: It benefited.
The Shaykh : It benefited, there is no doubt. Yes, and for this reason the Messenger (peace and blessings be upon him) said to him
How did you know it was Ruqyah?
وما يدريك أنها رقيةThe student: Or...
The Shaykh : Ah?
The student: Or...
The Shaykh : No, this... no, I do not think it was except that it was with... and for this reason the Messenger (peace and blessings be upon him) said to the one who was afflicted, Asid ibn Hudayr, or... I forgot. He said to him
Why did you not bless him?
هلا بركت عليهThe student: ...
The Shaykh : There is no objection, the correct view. They say that you also, on the one who cast the evil eye... you poured the evil eye. That you pray over him the prayer for the dead, and that if you pray over him the prayer for the dead, yes.
The student: ...
The Shaykh : No, he said, but this is connected to his statement "However, I was not in prayer" Who said it? Husayn ibn 'Abd al-Rahman. "But I was bitten. He said: What did you do? I said: I performed ruqyah. He said: What prompted you to do that? He said: The saying of the Messenger (peace and blessings be upon him)
No Ruqyah except for the (evil) eye and the scorpion sting.
لا رقية إلا من عين أو حمةHe says, "But we were narrated from Ibn 'Abbas." What Sa'id ibn Jubayr is saying is, "We were narrated from Ibn 'Abbas from the Prophet (peace and blessings be upon him) that he said:
The nations were presented to me.
عرضت علي الأممAnd I saw the Prophet with a group.
فرأيت النبي ومعه الرهطanother (apostle) and one or two persons (along with him)
والنبي ومعه الرجل والرجلانWhen it was raised to me.
إذ رفع ليWhen a very large group was brought to me
فبينا أنا كذلك إذ رفع لي سواد عظيمSo I thought they were my community.
فظننت أنهم أمتيIt is Moses and his people
فقيل لي هذا موسى وقومهHusain b. 'Abd al-Rahman reported: I was with Sa'id b. Jubair when he said: Who amongst you saw a star shooting last night? I said: It was I; then I said: I was in fact not (busy) in prayer, but was stung by a scorpion (and that is the reason why I was awake and had a glimpse of the shooting star). He said: Then what did you do? I said: I practised charm. He said: What urged you to do this? I said: (I did this according to the implied suggestion) of the hadith which al-Shu'ba narrated. He said: What did al-Shu'ba narrate to you? I said: Buraida b. Husaib al-Aslami narrated to us. The charm is of no avail except in case of the (evil influence) of an eye or the sting of a scorpion. He said: He who acted according to what he had heard (from the Holy Prophet) acted rightly, but Ibn 'Abbas narrated to us from the Messenger of Allah (ﷺ) that he said: There were brought before me the peoples and I saw an apostle and a small group (of his followers) along with him, another (apostle) and one or two persons (along with him) and (still another) apostle having no one with him. When a very large group was brought to me I conceived as if it were my Ummah. Then it was said to me: It is Moses and his people. You should look at the horizon, and I saw a very huge group. It was again said to me: See the other side of the horizon, and there was (also) a very huge group. It was said to me: This is your Ummah, and amongst them there were seventy thousand persons who would be made to enter Paradise without rendering any account and without (suffering) any torment. He then stood up and went to his house. Then the people began to talk about the people who would be admitted to Paradise without rendering any account and without (suffering) any torment. Some of them said: They may be those who (have had the good fortune of living) in the company of the Messenger of Allah (ﷺ) and some of them said: They be those who were born in Islam and did not associate anything with Allah. Some people mentioned other things. Thereupon came forth the Messenger of Allah (ﷺ) before them and he said: What was that which you were talking about? They informed him. He said: They are those persons who neither practise charm, nor ask others to practise it, nor do they take omens, and repose their trust in their Lord. Upon this 'Ukkasha b. Mihsan stood up and said: Supplicate for me that He should make me one among them. Upon this he (Messenger of Allah) said: Thou are one among them. Then another man stood up and said: Supplicate before Allah that He should make me one among them. Upon this he said: 'Ukkisha has preceded you.
فنظرت فإذا سواد عظيم فقيل لي هذه أمتكThe student: The second.
The Shaykh : The second is undoubtedly greater, because the community of the Messenger (peace and blessings be upon him) is far larger than the community of Moses.
It was said to me: This is your Ummah, and amongst them there were seventy thousand persons who would be made to enter Paradise without rendering any account and without (suffering) any torment.
فقيل لي هذه أمتك ومعهم مع هذه الأمة سبعون ألفاً يدخلون الجنة بغير حساب ولا عذابThen he stood up
ثم نهضand entered his home
فدخل منزلهThen the people began to talk about
فخاض الناس في أولئكSome of them said: They may be those who (have had the good fortune of living) in the company of the Messenger of Allah (ﷺ)
فقال بعضهم فلعلهم الذين صحبوا رسول الله صلى الله عليه وسلمThe student: ...
The Shaykh : It is possible. The first is preferred by the apparent wording: they accompanied him absolutely. The second is preferred by the fact that they are the ones speaking; these who are speaking are the Companions, and they used to say, if they had meant the Companions in general, they would have said: "Perhaps we are [among them]." Yes. Also, this is indicated by the saying of the Messenger (peace and blessings be upon him) to 'Abd al-Rahman ibn 'Awf and Khalid ibn al-Walid:
Do not revile my Companions; by him in whose hand my soul is
لا تسبوا أصحابي فوالذي نفسي بيدهThe student: ...
The Shaykh : Yes
The student: Seventy thousand.
The Shaykh : Those with them.
The student: Yes
The Shaykh : They do not amount to seventy thousand; they do not amount to seventy thousand, correct? This negates the meaning, because those... from the Messenger (peace and blessings be upon him) among the Companions were about one hundred and twenty-four thousand. So it is thought that... more than half of this is far-fetched, is it not?
The student : Yes
The Shaykh : So there must be a problem if we say they are the Companions in general. Yes, because the Companions in general are more than seventy thousand. The Companions in general are also more than seventy thousand.
The student: It is established...
The Shaykh : Yes, but who do they mean by this? The problem for us now is who they mean by this.
The student: ...
The Shaykh : This is far-fetched. It is far-fetched that they overlooked the number. Yes. Yes. All right, if Allah wills, we will review it in more references than the commentary.
The student: It would be in the early days of Islam, O Shaykh, meaning before they expanded.
The Shaykh : ... meaning those who were on...
The student: Yes, this is the text of the Companions according to this saying, meaning in...
The Shaykh : Meaning, if we say the intended meaning of "those who accompanied him" are those who were with him before the Conquest of Makkah, because after the Conquest of Makkah, people entered the religion of Allah in large numbers, and they all knew that Islam had spread and that it had to be established, so even people who were forced entered, forced into this. Yes. If we say that, it is possible that those who accompanied the Messenger at that time, meaning until the Conquest of Makkah, were about seventy thousand. Meaning, they... after... accompanied the Messenger (peace and blessings be upon him) and believed in him before the Conquest, and some of them said.