Explanation of the Book of Tawhid-21
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The Shaykh : And from 'Ali ibn al-Husayn: .
'Ali ibn al-Husayn ibn 'Ali ibn Abi Talib, this is one of the best of the People of the House in knowledge, asceticism, and jurisprudence as well, and he is called Zayn al-'Abidin, Zayn al-'Abidin.
As for al-Husayn, he is well known; he is the son of Fatimah (may Allah be pleased with her), and his father is 'Ali ibn Abi Talib.
He says: This man, without a doubt, did not start repeatedly coming to this gap except while he believed that there is virtue and distinction in it. And this, without a doubt, is a means to shirk (associating partners with Allah), namely that he thinks that supplication at the grave has a distinction. This opens the door to shirk. In fact, it is not permissible for us to believe that any of the acts of worship have a distinction if they are performed at the grave, whether it is prayer, supplication, charity, or recitation of the Qur'an. For this reason, we say that recitation at the grave is disliked (makruh) if the person believes that recitation at the grave is better.
He said: How shall I relate to you, when he is one? He is one, there is no group. He (may Allah be pleased with him) was, for example, relating to his companions, and this man came and started entering .
"Shall I not" (ala): a particle of opening, or is it a particle of presenting? It is a particle of presenting. He said: meaning: Shall I present to you the narration? So it is a particle of presenting.
And its benefit is: alerting the addressee to what he wants to relate to him.
: Who is his father? al-Husayn. : 'Ali ibn Abi Talib. Sahih al-Bukhari 4887 : Is the chain connected or not? Connected. Good, it has an 'an'anah (reporting from memory). Yes, he is not a mudallis (one who conceals defects in the chain), so the 'an'anah of one who is not a mudallis does not harm; it is understood as having heard it.
He said: عن رسول الله صلى الله عليه وسلم قال : لا تتخذوا قبري عيدا كما سبق في الحديث السابق أنه نهى أن يتخذ قبره عيدا يعتاد ويتكرر إليه لأن هذا وسيلة إلى أن يشرك به.
ولا بيوتكم قبورا : كاللفظ الأول وفيه احتمالان أحدهما أن لا تدفنوا فيها والثاني أن لا تدعوا الصلاة فيها.
وصلوا علي; فإن تسليمكم يبلغني حيث كنتم عندنا هكذا نشوف أشك في صحتها لأن قوله : صلوا علي فإن تسليمكم يقتضي أن يقال : فإن صلاتكم تبلغني اللهم إلا أن يقال هذا من باب الطي والنشر. المعنى : صلوا علي وسلموا; فإن تسليمكم وصلاتكم يكون كأنه ذكر الفعلين والعلتين. لكن حذف من الأولى ما دلت عليه الثانية ومن الثانية ما دلت عليه الأولى. يحتمل هذا.
وقوله : وصلوا علي هي كقوله فيما سبق صلوا علي. المراد : في أي مكان كنتم صلوا علي ما حاجة إلى أن تأتوا وتسلمون عند القبر أو تصلوا عند القبر.
فإن تسليمكم يبلغني حيث كنتم .
الطالب : ... .
الشيخ : لا عندي حيث كنتم ... .
الطالب : ... .
الشيخ : أين كنتم؟ وفي لفظ آخر : حيث كنتم المعنى واحد.
قوله : يبلغني تقدم كيف يبلغه عليه الصلاة والسلام.
" رواه في المختارة " : رواه من الفاعل مؤلف المختارة في المختارة معروف. رواه في المختارة أو رواه في البخاري نفس المؤلف. و قوله : " في المختارة " : هذا اسم للكتاب; يعني الأحاديث المختارة اختارها.
وهذا الرجل رحمه الله عبد الغني المقدسي من الحنابلة. وما أقل الحديث في الحنابلة يعني المحدثين. من أغرب ما يكون أصحاب الإمام أحمد أقل الناس تحديثا بالنسبة للشافعية، يعني أكثر علماء الحديث وكذلك علماء التفسير تجدهم من الشافعية. الحنابلة غلب عليهم رحمهم الله الفقه مع الحديث; فصاروا محدثين وفقهاء. ولكنهم تعرفون الإنسان بشر. From the Messenger of Allah (peace and blessings be upon him), who said: "Do not make my grave a festival, just as was mentioned in the previous hadith where he forbade making his grave a festival that is customary and repeated, because this is a means to associating partners with Allah. And do not make your houses graves: like the first wording, and there are two possibilities: one is that you do not bury [people] in them, and the second is that you do not leave off prayer in them. And pray upon me; for your salam reaches me wherever you are. We see it this way, but I doubt its correctness, because his saying: 'Pray upon me, for your salam reaches me' implies that it should be said: 'For your prayer reaches me.' Unless it is said that this is from the category of *tayy* and *nashr*. The meaning is: Pray upon me and send salam; for your salam and your prayer is as if both actions and both causes are mentioned. But what was implied by the second was omitted from the first, and what was implied by the first was omitted from the second. This is possible. And his saying: 'And pray upon me' is like his saying in the previous part: 'Pray upon me.' The intended meaning is: Wherever you are, pray upon me. What is the need for you to come and send salam at the grave or pray at the grave? For your salam reaches me wherever you are. The student: ... . The Shaykh: Not for me, wherever you are ... . The student: ... . The Shaykh: Wherever you were? And in another wording: 'Wherever you are,' the meaning is the same. His saying: 'Reaches me'—it was mentioned earlier how it reaches him (peace and blessings be upon him). 'Narrated in al-Mukhtarat': Narrated by the author of al-Mukhtarat in al-Mukhtarat, which is well known. Narrated in al-Mukhtarat or narrated in al-Bukhari, the same author. And his saying: 'In al-Mukhtarat': This is the name of the book; meaning the selected hadiths that he selected. And this man (may Allah have mercy on him), 'Abd al-Ghani al-Maqdisi, was from the Hanbalis. And how few are the hadith scholars among the Hanbalis, meaning the *muhaddithin*. The strangest thing is that the followers of Imam Ahmad are the least people in narrating hadith compared to the Shafi'is, meaning the majority of hadith scholars, and likewise scholars of tafsir, you find them to be Shafi'is. The Hanbalis were dominated by (may Allah have mercy on them) fiqh along with hadith; so they became *muhaddithin* and jurists. But you know, man is human.
That he saw a man coming to a gap that was at the grave of the Prophet (peace and blessings be upon him), and he would enter it and make supplication, so he forbade him
أنه رأى رجلاً يجيء إلى فرجة كانت عند قبر النبي صلى الله عليه وسلم ، فيدخل فيها فيدعوا ، فنهاه'Ali ibn al-Husayn ibn 'Ali ibn Abi Talib, this is one of the best of the People of the House in knowledge, asceticism, and jurisprudence as well, and he is called Zayn al-'Abidin, Zayn al-'Abidin.
As for al-Husayn, he is well known; he is the son of Fatimah (may Allah be pleased with her), and his father is 'Ali ibn Abi Talib.
He says:
He saw a man coming to a gap at the grave of the Prophet (peace and blessings be upon him), and he would enter it and make supplication, so he forbade him
رأى رجلا يجيء إلى فرجة عند قبر النبي صلى الله عليه وسلم فيدخل فيها فيدعوا فنهاهHe said:
So he forbade him and said, "Shall I not relate to you a hadith"
فنهاه وقال لا أحدثكم حديثاShall I not relate to you
ألا أحدثكمShall I not relate to you a hadith that I heard
ألا أحدثكم حديثا سمعته"Shall I not" (ala): a particle of opening, or is it a particle of presenting? It is a particle of presenting. He said:
Shall I not relate to you
ألا أحدثكمAnd its benefit is: alerting the addressee to what he wants to relate to him.
That I heard from my father from my grandfather
سمعته عن أبي عن جديFrom his grandfather
عن جدهAllah's Messenger (ﷺ)
عن رسول الله صلى الله عليه وسلمHe said: عن رسول الله صلى الله عليه وسلم قال : لا تتخذوا قبري عيدا كما سبق في الحديث السابق أنه نهى أن يتخذ قبره عيدا يعتاد ويتكرر إليه لأن هذا وسيلة إلى أن يشرك به.
ولا بيوتكم قبورا : كاللفظ الأول وفيه احتمالان أحدهما أن لا تدفنوا فيها والثاني أن لا تدعوا الصلاة فيها.
وصلوا علي; فإن تسليمكم يبلغني حيث كنتم عندنا هكذا نشوف أشك في صحتها لأن قوله : صلوا علي فإن تسليمكم يقتضي أن يقال : فإن صلاتكم تبلغني اللهم إلا أن يقال هذا من باب الطي والنشر. المعنى : صلوا علي وسلموا; فإن تسليمكم وصلاتكم يكون كأنه ذكر الفعلين والعلتين. لكن حذف من الأولى ما دلت عليه الثانية ومن الثانية ما دلت عليه الأولى. يحتمل هذا.
وقوله : وصلوا علي هي كقوله فيما سبق صلوا علي. المراد : في أي مكان كنتم صلوا علي ما حاجة إلى أن تأتوا وتسلمون عند القبر أو تصلوا عند القبر.
فإن تسليمكم يبلغني حيث كنتم .
الطالب : ... .
الشيخ : لا عندي حيث كنتم ... .
الطالب : ... .
الشيخ : أين كنتم؟ وفي لفظ آخر : حيث كنتم المعنى واحد.
قوله : يبلغني تقدم كيف يبلغه عليه الصلاة والسلام.
" رواه في المختارة " : رواه من الفاعل مؤلف المختارة في المختارة معروف. رواه في المختارة أو رواه في البخاري نفس المؤلف. و قوله : " في المختارة " : هذا اسم للكتاب; يعني الأحاديث المختارة اختارها.
وهذا الرجل رحمه الله عبد الغني المقدسي من الحنابلة. وما أقل الحديث في الحنابلة يعني المحدثين. من أغرب ما يكون أصحاب الإمام أحمد أقل الناس تحديثا بالنسبة للشافعية، يعني أكثر علماء الحديث وكذلك علماء التفسير تجدهم من الشافعية. الحنابلة غلب عليهم رحمهم الله الفقه مع الحديث; فصاروا محدثين وفقهاء. ولكنهم تعرفون الإنسان بشر. From the Messenger of Allah (peace and blessings be upon him), who said: "Do not make my grave a festival, just as was mentioned in the previous hadith where he forbade making his grave a festival that is customary and repeated, because this is a means to associating partners with Allah. And do not make your houses graves: like the first wording, and there are two possibilities: one is that you do not bury [people] in them, and the second is that you do not leave off prayer in them. And pray upon me; for your salam reaches me wherever you are. We see it this way, but I doubt its correctness, because his saying: 'Pray upon me, for your salam reaches me' implies that it should be said: 'For your prayer reaches me.' Unless it is said that this is from the category of *tayy* and *nashr*. The meaning is: Pray upon me and send salam; for your salam and your prayer is as if both actions and both causes are mentioned. But what was implied by the second was omitted from the first, and what was implied by the first was omitted from the second. This is possible. And his saying: 'And pray upon me' is like his saying in the previous part: 'Pray upon me.' The intended meaning is: Wherever you are, pray upon me. What is the need for you to come and send salam at the grave or pray at the grave? For your salam reaches me wherever you are. The student: ... . The Shaykh: Not for me, wherever you are ... . The student: ... . The Shaykh: Wherever you were? And in another wording: 'Wherever you are,' the meaning is the same. His saying: 'Reaches me'—it was mentioned earlier how it reaches him (peace and blessings be upon him). 'Narrated in al-Mukhtarat': Narrated by the author of al-Mukhtarat in al-Mukhtarat, which is well known. Narrated in al-Mukhtarat or narrated in al-Bukhari, the same author. And his saying: 'In al-Mukhtarat': This is the name of the book; meaning the selected hadiths that he selected. And this man (may Allah have mercy on him), 'Abd al-Ghani al-Maqdisi, was from the Hanbalis. And how few are the hadith scholars among the Hanbalis, meaning the *muhaddithin*. The strangest thing is that the followers of Imam Ahmad are the least people in narrating hadith compared to the Shafi'is, meaning the majority of hadith scholars, and likewise scholars of tafsir, you find them to be Shafi'is. The Hanbalis were dominated by (may Allah have mercy on them) fiqh along with hadith; so they became *muhaddithin* and jurists. But you know, man is human.