Clarification of the Issues in the Chapter.
Machine translationRead the Arabic original
The Shaykh : There are several issues in this hadith: or in this chapter as a whole:
The first issue: affirmation and negation in guidance. And we have known the answer to it, or not?
The second issue:As-Sunan al-Kubra lil-Nasa'i 11:216 This conflicts with the saying of Allah the Exalted: [An-Nisa 4:18] And the apparent meaning of the hadith is that when death approached Abu Talib, his repentance was accepted, his repentance was accepted. This is an issue.
And the answer to that is from one of two angles:
Either it is said: When death approached him, it means the signs of death became apparent to him, but what has not yet descended upon him has not yet descended upon him. But it is known that he is dead without a doubt. So this meaning is that death approached him. And on this angle, does it conflict with the verse or not? It does not conflict.
And the second angle: It is said that this is specific to Abu Talib, for Abu Talib with the Prophet (peace and blessings be upon him). And there is evidence for this from two angles:
The first angle: That he said:Sahih al-Bukhari 6681 And he did not assert its benefit for him... He did not say you will be saved from the Fire by it, but he said: .
And the second angle: That Allah the Exalted permitted the Messenger (peace and blessings be upon him), permitted him to intercede for his uncle Abu Talib. And this is not valid or consistent except for him, or not? He interceded for him to take him out of the Fire or to take him out of the punishment? Yes, good.
It remains, yes, the two angles you heard. And also, it supports and refutes the saying of those who said death approached him, the signs of death became apparent to him, because death approached him is a complete match with the saying of Allah the Exalted:[An-Nisa 4:18] And on this, the clearest answer is what? Specificity. This is specific to the Prophet (peace and blessings be upon him) regarding Abu Talib himself. And in it there are also issues, perhaps we will bring them up later. Yes.
The student: ... .
The Shaykh : What?
The student: The story of Abu Talib... .
The Shaykh : It does not mean... in its meaning that the answer is not sound, not sound. First, that his saying:[At-Tawbah 9:113]. This was revealed late, it was revealed in Surat al-Tawbah, and it is late. And secondly: That the verse [An-Nisa 4:18] is Medinan and is presented as the presentation of the impossible... . So the apparent is that this answer does not hold.
The student: ... .
The Shaykh : Which one?
The student:[At-Tawbah 9:113] ... .
The Shaykh : It is possible that it is Meccan, and it is possible that the Messenger continued to seek forgiveness until the verse descended, even in Medina.
The student: Shaykh.
The Shaykh : Yes?
The student: ... .
The Shaykh : For Abu Talib.
The student: ... .
The Shaykh : ... .
The first issue: affirmation and negation in guidance. And we have known the answer to it, or not?
The second issue:
When death approached Abu Talib
لما حضرت أبا طالب الوفاةBut repentance is not [accepted] of those who [continue to] do evil deeds up until, when death comes to one of them, he says, "Indeed, I have repented now,"
وليست التوبة للذين يعملون السيئات حتى إذا حضر أحدهم الموت قال إني تبت الآنAnd the answer to that is from one of two angles:
Either it is said: When death approached him, it means the signs of death became apparent to him, but what has not yet descended upon him has not yet descended upon him. But it is known that he is dead without a doubt. So this meaning is that death approached him. And on this angle, does it conflict with the verse or not? It does not conflict.
And the second angle: It is said that this is specific to Abu Talib, for Abu Talib with the Prophet (peace and blessings be upon him). And there is evidence for this from two angles:
The first angle: That he said:
a word with which I will be able to defend you before Allah
كلمة أحاج لك بها عند اللهI will argue with Allah on your behalf
أحاج لك بهاAnd the second angle: That Allah the Exalted permitted the Messenger (peace and blessings be upon him), permitted him to intercede for his uncle Abu Talib. And this is not valid or consistent except for him, or not? He interceded for him to take him out of the Fire or to take him out of the punishment? Yes, good.
It remains, yes, the two angles you heard. And also, it supports and refutes the saying of those who said death approached him, the signs of death became apparent to him, because death approached him is a complete match with the saying of Allah the Exalted:
up until, when death comes to one of them
حتى إذا حضر أحدهم الموتThe student: ... .
The Shaykh : What?
The student: The story of Abu Talib... .
The Shaykh : It does not mean... in its meaning that the answer is not sound, not sound. First, that his saying:
It is not for the Prophet and those who have believed to ask forgiveness for the polytheists
ما كان للنبي و الذين آمنوا أن يستغفروا للمشركينBut repentance is not [accepted] of those who [continue to] do evil deeds up until, when death comes to one of them
وليست التوبة للذين يعملون السيئات إذا حضر أحدهم الموتThe student: ... .
The Shaykh : Which one?
The student:
It is not for the Prophet and those who have believed
ما كان للنبي والذين آمنواThe Shaykh : It is possible that it is Meccan, and it is possible that the Messenger continued to seek forgiveness until the verse descended, even in Medina.
The student: Shaykh.
The Shaykh : Yes?
The student: ... .
The Shaykh : For Abu Talib.
The student: ... .
The Shaykh : ... .