Explanation of the author's statement and his saying: "And whatever the Messenger described his Lord, Mighty and Majestic, with in the authentic hadiths that the people of knowledge accepted, it is obligatory to believe in them"
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The Shaykh :"And whatever the Messenger described his Lord, Mighty and Majestic, with in the authentic hadiths that the people of knowledge accepted, it is obligatory to believe in them"
His saying: "And whatever" is a conditional particle, and "it is obligatory to believe in them" is the response to the condition. So, whatever the Messenger described his Lord with, and likewise whatever he named his Lord with—whatever he named his Lord with—this should also be added, saying "whatever he described and named his Lord with." That is, there are names by which the Messenger (peace and blessings be upon him) named his Lord that were not present in the Qur'an, such as "the Healer." The Prophet (peace and blessings be upon him) said:Sunan Ibn Majah 3520Sahih (Darussalam)
The student: It is in the Qur'an.
The Shaykh : Where is it in the Qur'an?
The student: ...
The Shaykh : Here:
The student: I want "Rabb" (Lord).
The Shaykh : Yes, read what comes after it.
The student: And He is your Lord.
The Shaykh : It is attached (with a possessive suffix).
The student: There is no "Rabb" without an attachment.
The Shaykh : There is none in the Qur'an without an attachment.
The student: Worship your Lord.
The Shaykh : It is attached, but in the Sunnah he said:Sahih Muslim 479a
The student: The Lord.
The Shaykh : And the Prophet (peace and blessings be upon him) said regarding the miswak:
The student: To please the Lord.
The Shaykh : Yes, good. So, we add to the words of the author (may Allah have mercy on him): "And whatever the Messenger described or named his Lord with in the authentic hadiths that the people of knowledge accepted." He (may Allah have mercy on him) stipulated two conditions for this:
The first condition: That the hadiths be authentic.
And the second: That the people of knowledge, meaning those knowledgeable in hadith, have accepted them.
But this is not the intended meaning. Rather, the intent of the Shaykh (may Allah have mercy on him) is that the authentic hadiths were accepted by the people of knowledge, so that this attribute is a revealing attribute, not a restrictive one. Pay attention: his saying "that were accepted" is an explanation of the state of these authentic hadiths, indicating that the people of knowledge accepted them. It is impossible for hadiths to be authentic and then be rejected by the people of knowledge; rather, they will accept them. There are hadiths that appear authentic on the surface but are defective due to a defect, such as a reversal in the narrator or the like, and these are not counted among the authentic hadiths.
He said: "It is obligatory to believe in them, likewise". "Obligatory" means: that for which one is rewarded.
The student: Its actor
The Shaykh : And for which one is deserving.
The student: Of punishment.
The Shaykh : Of punishment.
The student: For the one who leaves it.
The Shaykh : For the one who leaves it. But note that this is a matter of creed. It is an absolute obligation for a person to believe in it according to how it was transmitted.
His saying: "And whatever" is a conditional particle, and "it is obligatory to believe in them" is the response to the condition. So, whatever the Messenger described his Lord with, and likewise whatever he named his Lord with—whatever he named his Lord with—this should also be added, saying "whatever he described and named his Lord with." That is, there are names by which the Messenger (peace and blessings be upon him) named his Lord that were not present in the Qur'an, such as "the Healer." The Prophet (peace and blessings be upon him) said:
and grant healing, for You are the Healer, and there is no healing but Your healing
واشف أنت الشافي لا شفاء إلا شفاؤكThe student: It is in the Qur'an.
The Shaykh : Where is it in the Qur'an?
The student: ...
The Shaykh : Here:
Other than Allah
أفغير اللهThe student: I want "Rabb" (Lord).
The Shaykh : Yes, read what comes after it.
The student: And He is your Lord.
The Shaykh : It is attached (with a possessive suffix).
The student: There is no "Rabb" without an attachment.
The Shaykh : There is none in the Qur'an without an attachment.
The student: Worship your Lord.
The Shaykh : It is attached, but in the Sunnah he said:
So far as Ruk'u is concerned, extol in it
أما الركوع فعظموا فيهThe student: The Lord.
The Shaykh :
The Lord
الربPurifying for the mouth
مطهرة للفمThe student: To please the Lord.
The Shaykh :
To please the Lord
مرضاة للربThe first condition: That the hadiths be authentic.
And the second: That the people of knowledge, meaning those knowledgeable in hadith, have accepted them.
But this is not the intended meaning. Rather, the intent of the Shaykh (may Allah have mercy on him) is that the authentic hadiths were accepted by the people of knowledge, so that this attribute is a revealing attribute, not a restrictive one. Pay attention: his saying "that were accepted" is an explanation of the state of these authentic hadiths, indicating that the people of knowledge accepted them. It is impossible for hadiths to be authentic and then be rejected by the people of knowledge; rather, they will accept them. There are hadiths that appear authentic on the surface but are defective due to a defect, such as a reversal in the narrator or the like, and these are not counted among the authentic hadiths.
He said: "It is obligatory to believe in them, likewise". "Obligatory" means: that for which one is rewarded.
The student: Its actor
The Shaykh : And for which one is deserving.
The student: Of punishment.
The Shaykh : Of punishment.
The student: For the one who leaves it.
The Shaykh : For the one who leaves it. But note that this is a matter of creed. It is an absolute obligation for a person to believe in it according to how it was transmitted.