Explanation of the author's statement: "Even if they had entered the burrow of a scorpion, you would have entered it with them. They said: 'O Messenger of Allah, the Jews and the Christians?' He said: 'Who else?')" Agreed upon by al-Bukhari and Muslim.
Machine translationRead the Arabic original
The Shaykh : The Prophet (peace and blessings be upon him) affirmed this following: Al-Mustadrak lil-Hakim 1:104 : Allah is the Greatest. We ask Allah for protection. If they had entered the burrow of a scorpion, and the burrow of a scorpion is one of the smallest burrows, you would have entered it, you would have entered it. If they had entered the den of a lion, it would be even more certain that we would enter it. The Prophet (peace and blessings be upon him) said this by way of exaggeration, like his saying: "Whoever seizes a span of land unjustly, Allah will encircle him with it on the Day of Resurrection from the seven earths." And whoever seizes less than that, likewise. And whoever seizes a cubit, it is even more certain. Yes.
They said: "O Messenger of Allah, the Jews and the Christians?" Two interpretations are permissible here:
"The Jews and the Christians" as the object of a deleted verb, the meaning being: "Do I mean the Jews and the Christians?"
And it is permissible to treat it as a nominative case, as the predicate of a deleted subject, the meaning being: "Are they the Jews and the Christians?" Are they the Jews and the Christians? And under either interpretation, is the sentence here a sentence of request or a declarative sentence? What do you say, Ya Husayn? Is it a sentence of request or a declarative sentence?
The student: A sentence of request.
The Shaykh : And what is the reason?
The student: ... .
The Shaykh : No. What do you say, Ya Rashid? Is it a sentence of request or a declarative sentence?
The student: A sentence of request.
The Shaykh : Why?
The student: ... .
The Shaykh : It means that it is interrogative, and interrogation was presented to us in the chapter of rhetoric as being from the chapter of what? Request. So it is, on the assumption of interrogation, meaning: "Are they the Jews and the Christians?" or "Do I mean the Jews and the Christians?" The Jews are the followers of Musa, and the Christians are the followers of 'Isa. And they were called Jews, why, Ya 'Abd Allah?
The student: ... .
The Shaykh : Yes.
The student: ... .
The Shaykh : Is that good, or...
The student: ... .
The Shaykh : Because they turned to Allah and returned to Him by repenting from the worship of the calf. Good. As for the Christians, it is said that the name is derived from a town called an-Nasirah, and it is said that it is from al-nasrah (support), as He said:[Ali 'Imran 3:52].
He said: The Prophet (peace and blessings be upon him) said: "Who else?" "Who" here: what is its grammatical analysis? It is an interrogative noun, and the intended meaning is affirmation. The intended meaning is affirmation, meaning: "Who else do I mean besides these?" or "Who are they besides these?" Yes. So the Companions (may Allah be pleased with them), when he narrated this hadith to them, it seems that some strangeness arose in their hearts, some strangeness, and they said: "Are these the people who - pray two rak'ahs, O boy, pray two rak'ahs, pray two rak'ahs, may Allah bless you - " So when they asked, the Prophet (peace and blessings be upon him) affirmed it, because they are the Jews and the Christians.
The following is derived from this hadith:
What the author intended by citing this is that some of this Ummah completed the worship of idols, because that is among the ways of those before us, and the Prophet (peace and blessings be upon him) informed us that we would follow them.
And it is also derived from the implication of the speech a warning against following those before us in disobedience to Allah, in disobedience to Allah.
And it is also derived from this that we should know what those before us were upon, in order to warn against it, in order to warn against it, because what do we know? If we do an action and we do not know whether they were upon it or not, except by what we know. And most of what those before us deviated from the truth in, most of it, praise be to Allah, is found in the Qur'an and the Sunnah, so there is no need for us to resort to so-and-so and so-and-so in history, but it is found in the Qur'an and the Sunnah.
And among them: also the magnitude of this matter in the hearts of the Companions, by their saying: "The Jews and the Christians?" So this interrogation is for emphasizing the magnitude of the matter, emphasizing the magnitude of following the ways of those before us after guidance came to us with the Messenger of Allah (peace and blessings be upon him).
And among them: that the longer the time between a person and the message, the further he is from the truth. Where do we take it from? Huh?
The student: ... .
The Shaykh : Where do we take it from? We take it from the fact that the longer the time between the message, the further the person is from sins and open sinfulness.
The student: ... .
The Shaykh : Hm?
The student: ... .
The Shaykh : No.
The student: ... .
The Shaykh : Yes.
The student: ... .
The Shaykh : And others?
The student: ... .
The Shaykh : Among the characteristics of those before us is that when the time became long for them, their hearts became hard. Allah the Exalted said:[Al-Hadid 57:16] So if the length of time among those before us was a cause for the hardness of hearts, it will be so a cause for us. And what bears witness to this hadith or to this meaning is what is authentic in al-Bukhari from the hadith of Anas (may Allah be pleased with him), that he said: I heard the Prophet (peace and blessings be upon him) say: And whoever follows the conditions of this Ummah will find that the matter is so. But we must know, O our brothers, the difference in ruling between the general and the individuals. It does not mean that in the later time there will never be anyone who is better than the people of the time before him. But the speech is about the general, and the speech is about the general. And this is a matter we should be aware of: that the hadith of Anas (may Allah be pleased with him) is a hadith that is authentic in chain and text. The text has no anomaly, and the chain is in al-Bukhari. But we do not measure the ruling by individuals. And so there are among the followers of the Tabi'un those who are better than many of the Tabi'un, of the Tabi'un. So do not despair. Do not say: "So it is not possible that there will be in our time someone who is like those who came before us." Because we say: "Like this hadith, we say that such a hadith means what? The general." And if you wish for the matter to be clearer, look at the type of men and the type of women: which is better? The type of men [Al-Baqarah 2:228] But does that mean that there is no woman who is better than some of the men? Does that mean that there is no woman who is better than some of the men? No, but there are among some women those who are better than many of the men. So we must know the difference between the general and the individuals. Yes, yes.
The student: ... .
The Shaykh : Hm?
The student: ... .
The Shaykh : Yes.
The student: ... .
The Shaykh : But if we take into consideration the sum of the entire century, we find that what comes after it is worse than it, by considering the entire century, not by considering individuals, and not by considering one place over another. It may be, for example, in some regions that people rise from good to better, as if scholars are raised among them, yes, and Allah benefits through them, then they will be better than those who came before them. But the speech is about the general, the general of the century.
The student: ... .
The Shaykh : Yes.
The student: ... .
The Shaykh : The Companions: no one equals them in the rank of companionship. And so we gave the example in the Tabi'un and the followers of the Tabi'un.
The student: Among the individuals of the Companions?
The Shaykh : No, the individuals of the Companions. Even the individuals of the Companions, no one can equal them in companionship, ever. No matter how much virtue a person from the Tabi'un attains, he will not reach the rank of companionship. Yes.
Even if they had entered the burrow of a scorpion, you would have entered it with them
حتى لو دخلوا جحر ضب لدخلتموهThey said: "O Messenger of Allah, the Jews and the Christians?" Two interpretations are permissible here:
"The Jews and the Christians" as the object of a deleted verb, the meaning being: "Do I mean the Jews and the Christians?"
And it is permissible to treat it as a nominative case, as the predicate of a deleted subject, the meaning being: "Are they the Jews and the Christians?" Are they the Jews and the Christians? And under either interpretation, is the sentence here a sentence of request or a declarative sentence? What do you say, Ya Husayn? Is it a sentence of request or a declarative sentence?
The student: A sentence of request.
The Shaykh : And what is the reason?
The student: ... .
The Shaykh : No. What do you say, Ya Rashid? Is it a sentence of request or a declarative sentence?
The student: A sentence of request.
The Shaykh : Why?
The student: ... .
The Shaykh : It means that it is interrogative, and interrogation was presented to us in the chapter of rhetoric as being from the chapter of what? Request. So it is, on the assumption of interrogation, meaning: "Are they the Jews and the Christians?" or "Do I mean the Jews and the Christians?" The Jews are the followers of Musa, and the Christians are the followers of 'Isa. And they were called Jews, why, Ya 'Abd Allah?
The student: ... .
The Shaykh : Yes.
The student: ... .
The Shaykh : Is that good, or...
The student: ... .
The Shaykh : Because they turned to Allah and returned to Him by repenting from the worship of the calf. Good. As for the Christians, it is said that the name is derived from a town called an-Nasirah, and it is said that it is from al-nasrah (support), as He said:
Who are my supporters for [the cause of] Allah?
من أنصاري إلى اللهHe said: The Prophet (peace and blessings be upon him) said:
Who?
فمن؟The following is derived from this hadith:
What the author intended by citing this is that some of this Ummah completed the worship of idols, because that is among the ways of those before us, and the Prophet (peace and blessings be upon him) informed us that we would follow them.
And it is also derived from the implication of the speech a warning against following those before us in disobedience to Allah, in disobedience to Allah.
And it is also derived from this that we should know what those before us were upon, in order to warn against it, in order to warn against it, because what do we know? If we do an action and we do not know whether they were upon it or not, except by what we know. And most of what those before us deviated from the truth in, most of it, praise be to Allah, is found in the Qur'an and the Sunnah, so there is no need for us to resort to so-and-so and so-and-so in history, but it is found in the Qur'an and the Sunnah.
And among them: also the magnitude of this matter in the hearts of the Companions, by their saying: "The Jews and the Christians?" So this interrogation is for emphasizing the magnitude of the matter, emphasizing the magnitude of following the ways of those before us after guidance came to us with the Messenger of Allah (peace and blessings be upon him).
And among them: that the longer the time between a person and the message, the further he is from the truth. Where do we take it from? Huh?
The student: ... .
The Shaykh : Where do we take it from? We take it from the fact that the longer the time between the message, the further the person is from sins and open sinfulness.
The student: ... .
The Shaykh : Hm?
The student: ... .
The Shaykh : No.
The student: ... .
The Shaykh : Yes.
The student: ... .
The Shaykh : And others?
The student: ... .
The Shaykh : Among the characteristics of those before us is that when the time became long for them, their hearts became hard. Allah the Exalted said:
Has the time not come for those who have believed that their hearts should become humbly submissive at the remembrance of Allah and what has come down of the truth? And let them not be like those who were given the Scripture before, and a long period passed over them, so their hearts hardened
ألم يئن للذين آمنوا أن تخشع قلوبهم لذكر الله وما نزل من الحق و لا يكونوا كالذين أوتوا الكتاب من قبل فطال عليهم الأمد فقست قلوبهمNo time will come upon the people but that the time after it is worse than it, until you meet your Lord.
لا يأتي على الناس زمان إلا وما بعده شر منه حتى تلقوا ربكمuntil you meet your Lord
حتى تلقوا ربكمBut the men have a degree over them
وللرجال عليهن درجةThe student: ... .
The Shaykh : Hm?
The student: ... .
The Shaykh : Yes.
The student: ... .
The Shaykh : But if we take into consideration the sum of the entire century, we find that what comes after it is worse than it, by considering the entire century, not by considering individuals, and not by considering one place over another. It may be, for example, in some regions that people rise from good to better, as if scholars are raised among them, yes, and Allah benefits through them, then they will be better than those who came before them. But the speech is about the general, the general of the century.
The student: ... .
The Shaykh : Yes.
The student: ... .
The Shaykh : The Companions: no one equals them in the rank of companionship. And so we gave the example in the Tabi'un and the followers of the Tabi'un.
The student: Among the individuals of the Companions?
The Shaykh : No, the individuals of the Companions. Even the individuals of the Companions, no one can equal them in companionship, ever. No matter how much virtue a person from the Tabi'un attains, he will not reach the rank of companionship. Yes.