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﴿ فَاسْأَلُوا أَهْلَ الذِّكْرِ إِن كُنتُمْ لَا تَعْلَمُونَ ﴾

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Continuation of the benefits of the chapter on al-Anfal

Machine translationRead the Arabic original
The Shaykh : This is of the same nature as the Companions’ review of the Prophet (peace and blessings be upon him) during the Farewell Pilgrimage, when he ordered those who had not brought sacrificial animals to make it an 'Umrah. They reviewed the matter with him until they said: “O Messenger of Allah, we have already designated it as Hajj; how can we make it an 'Umrah?” Until some of them said:
O Messenger of Allah, should we go out to Mina while some of us are dripping with semen? يا رسول الله أنخرج إلى منى وذكر أحدنا يقطر منيًّا
, meaning: we will have intercourse with our wives between the 'Umrah and the Hajj and leave in this state. To this extent was the intensity of their review, so there is no blame on a person for reviewing a matter in which he has a need.
And among the benefits of this hadith is that in matters of rulings, it is permissible to join the name of the Prophet (peace and blessings be upon him) with the name of Allah using the conjunction "and," as Allah the Exalted said:
Say, "The [decision concerning] bounties is for Allah and the Messenger." قل الانفال لله والرسول
[Al-Anfal 8:1]
, and as He said:
If only they had been satisfied with what Allah and His Messenger gave them ولو انهم رضوا ما آتاهم الله ورسوله
[At-Tawbah 9:59]
. However, in matters of divine decree, this is not the case; when the name of the Messenger is added to Allah, it is necessary to use "then," because no one can act in the universe alongside Allah (Mighty and Majestic). As for the rulings of the Shari'ah, they belong to Allah and to the Messenger. For this reason, the ruling of the Messenger is like the ruling of Allah. Yes.
What did he comment on regarding his saying:
So Allah revealed فأنزل الله
, at the beginning of the hadith?
Source alathar.net

The Arabic text is copied verbatim from the original source, without any edits.

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