The Book of Jihad, Military Expeditions, and Authority-05b
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The reader: Abdullah ibn Abd al-Rahman al-Darimi narrated to me, Yahya ibn Hassan narrated to us, Hammam ibn Salama narrated to us, Thabit informed us, from Abd Allah ibn Rabi'ah, who said: .
The Shaykh :, it is marked with a damma, which is a mistake.
The reader:Sahih Muslim 1780c.
The Shaykh : This is evidence that words are judged by their meanings, not by their apparent forms, because if we took the apparent meaning of what they said, it would be like the statement of the hypocrites, who said: But since the Prophet (peace and blessings be upon him) knew their sincerity, and that what prompted them to say it was their concern for the Messenger of Allah (peace and blessings be upon him), he believed them and excused them.
This is useful for you regarding words that the common people use but do not intend their literal meaning, and they do not know the meaning that their apparent form indicates. Some people reprimand the common people for this and take the apparent meaning of the word, even though it is not intended. And some people say: Leave the people as they understand their words, and let this phrase be, for example, a customary truth in people's speech. I have seen a good statement by Ibn Aqil on this, that the common people are left as they know the meanings of their words.
For example, some people say: "I did not believe that Allah would be like this," meaning when something happens that is surprising and a person does not expect it, they say: "I did not believe that Allah would be like this." Their meaning is: "I did not think this would happen." They do not know that the meaning is "I did not believe in Allah," but their meaning is: "I did not think this would occur." So we say this phrase has shifted from the linguistic truth to the customary truth.
And this restricts, Samir...
We went on a delegation to Mu'awiyah ibn Abi Sufyan, and Abu Hurayrah was among us, and each of us would prepare food for his companions on a day, and it was my turn, so I said: O Abu Hurayrah, today is my turn.
وَفَدْنَا إِلَى مُعَاوِيَةَ بْنِ أَبِي سُفْيَانَ، وَفِينَا أَبُو هُرَيْرَةَ، فَكَانَ كُلُّ رَجُلٍ مِنَّا يَصْنَعُ طَعَامًا يَوْمًا لِأَصْحَابِهِ، فَكَانَتْ نَوْبَتِي، فَقُلْتُ : يَا أَبَا هُرَيْرَةَ، الْيَوْمُ نَوْبَتِيThe Shaykh :
Today is my turn.
اليومَ نوبتيThe reader:
It has been narrated on the authority of Abdullah b. Rabah who said: We came to Mu'awiya b. Abu Sufyan as a deputation and Abu Huraira was among us. Each of us would prepare food for his companions turn by turn for a day. (Accordingly) when it was my turn I said: Abu Huraira, it is my turn today. So they came to my place. The food was not yet ready, so I said to Abu Huraira: I wish you could narrate to us a tradition from the Messenger of Allah (ﷺ) until the food was ready. (Complying with my request) Abu Huraira said: We were with the Messenger of Allah (ﷺ) on the day of the Conquest of Mecca. He appointed Khalid b. Walid as commander of the right flank, Zubair as commander of the left flank, and Abu 'Ubaida as commander of the foot-soldiers (who were to advance) to the interior of the valley. He (then) said: Abu Huraira, call the Ansar to me. So I called out to them and they came hurriedly. He said: O ye Assembly of the Ansaar, do you see the ruffians of the Quraish? They said: Yes. He said: See, when you meet them tomorrow, wipe them out. He hinted at this with his hand, placing his right hand on his left and said: You will meet us at as-Safa'. (Abu Huraira continued): Whoever was seen by them that day was put to death. The Messenger of Allah (ﷺ) ascended the mount of as-Safa'. The Ansar also came there and surrounded the mount. Then came Abu Sufyan and said: Messenger ot Allah, the Quraish have perished. No member of the Quraish tribe will survive this day. The Messenger of Allah (ﷺ) said: Who enters the house of Abu Safyin will be safe, who lays down arms will be safe, who locks his door will be safe. (some of) the Ansar said: (After all) the man has been swayed by tenderness towards his family and love for his city. At this, Divine inspiration descended upon the Messenger of Allah (ﷺ). He said: You were saying that the man has been swayed by tenderness towards his family and love for his city. Do you know what my name is? I am Muhammad, the bondman of God and His Messenger. (He repeated this thrice.) I left my native place for the take of Allah and joined you. So I will live with you and die with you. Now the Ansar said: By God, we said (that) only out of our greed for Allah and His Messenger. He said: Allah and His Apostle testify to you and accept your apology.
فَقُلْتُ : يَا أَبَا هُرَيْرَةَ، الْيَوْمَ نَوْبَتِي ، فَجَاءُوا إِلَى الْمَنْزِلِ وَلَمْ يُدْرِكْ طَعَامُنَا، فَقُلْتُ : يَا أَبَا هُرَيْرَةَ، لَوْ حَدَّثْتَنَا عَنْ رَسُولِ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ حَتَّى يُدْرِكَ طَعَامُنَا، فَقَالَ : كُنَّا مَعَ رَسُولِ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يَوْمَ الْفَتْحِ، فَجَعَلَ خَالِدَ بْنَ الْوَلِيدِ عَلَى الْمُجَنِّبَةِ الْيُمْنَى، وَجَعَلَ الزُّبَيْرَ عَلَى الْمُجَنِّبَةِ الْيُسْرَى، وَجَعَلَ أَبَا عُبَيْدَةَ عَلَى الْبَيَاذِقَةِ، وَبَطْنِ الْوَادِي، فَقَالَ : يَا أَبَا هُرَيْرَةَ، ادْعُ لِي الْأَنْصَارَ ، فَدَعَوْتُهُمْ، فَجَاءُوا يُهَرْوِلُونَ، فَقَالَ : يَا مَعْشَرَ الْأَنْصَارِ، هَلْ تَرَوْنَ أَوْبَاشَ قُرَيْشٍ ؟ قَالُوا : نَعَمْ، قَالَ : انْظُرُوا، إِذَا لَقِيتُمُوهُمْ غَدًا أَنْ تَحْصُدُوهُمْ حَصْدًا ، وَأَخْفَى بِيَدِهِ وَوَضَعَ يَمِينَهُ عَلَى شِمَالِهِ، وَقَالَ : مَوْعِدُكُمُ الصَّفَا ، قَالَ : فَمَا أَشْرَفَ يَوْمَئِذٍ لَهُمْ أَحَدٌ إِلَّا أَنَامُوهُ، قَالَ : وَصَعِدَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ الصَّفَا، وَجَاءَتِ الْأَنْصَارُ فَأَطَافُوا بِالصَّفَا، فَجَاءَ أَبُو سُفْيَانَ، فَقَالَ : يَا رَسُولَ اللهِ، أُبِيدَتْ خَضْرَاءُ قُرَيْشٍ لَا قُرَيْشَ بَعْدَ الْيَوْمِ، قَالَ أَبُو سُفْيَانَ : قَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ : مَنْ دَخَلَ دَارَ أَبِي سُفْيَانَ فَهُوَ آمِنٌ، وَمَنْ أَلْقَى السِّلَاحَ فَهُوَ آمِنٌ، وَمَنْ أَغْلَقَ بَابهُ فَهُوَ آمِنٌ ، فَقَالَتِ الْأَنْصَارُ : أَمَّا الرَّجُلُ فَقَدْ أَخَذَتْهُ رَأْفَةٌ بِعَشِيرَتِهِ، وَرَغْبَةٌ فِي قَرْيَتِهِ، وَنَزَلَ الْوَحْيُ عَلَى رَسُولِ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ، قَالَ : قُلْتُمْ : أَمَّا الرَّجُلُ فَقَدْ أَخَذَتْهُ رَأْفَةٌ بِعَشِيرَتِهِ، وَرَغْبَةٌ فِي قَرْيَتِهِ، أَلَا فَمَا اسْمِي إِذًا ؟ - ثَلَاثَ مَرَّاتٍ - أَنَا مُحَمَّدٌ عَبْدُ اللهِ وَرَسُولُهُ، هَاجَرْتُ إِلَى اللهِ وَإِلَيْكُمْ، فَالْمَحْيَا مَحْيَاكُمْ، وَالْمَمَاتُ مَمَاتُكُمْ . قَالُوا : وَاللهِ، مَا قُلْنَا إِلَّا ضَنًّا بِاللهِ وَرَسُولِهِ، قَالَ : فَإِنَّ اللهَ وَرَسُولَهُ يُصَدِّقَانِكُمْ وَيَعْذِرَانِكُمْThe Shaykh : This is evidence that words are judged by their meanings, not by their apparent forms, because if we took the apparent meaning of what they said, it would be like the statement of the hypocrites, who said:
We do not see anyone like these our reciters
ما نرى أحدا مثل قرائنا هؤلاءThis is useful for you regarding words that the common people use but do not intend their literal meaning, and they do not know the meaning that their apparent form indicates. Some people reprimand the common people for this and take the apparent meaning of the word, even though it is not intended. And some people say: Leave the people as they understand their words, and let this phrase be, for example, a customary truth in people's speech. I have seen a good statement by Ibn Aqil on this, that the common people are left as they know the meanings of their words.
For example, some people say: "I did not believe that Allah would be like this," meaning when something happens that is surprising and a person does not expect it, they say: "I did not believe that Allah would be like this." Their meaning is: "I did not think this would happen." They do not know that the meaning is "I did not believe in Allah," but their meaning is: "I did not think this would occur." So we say this phrase has shifted from the linguistic truth to the customary truth.
And this restricts, Samir...