How to reconcile the hadiths in which the Prophet (peace and blessings be upon him) forbade a certain matter, yet he himself did that matter?
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The questioner: Yes.
The Shaykh : Collecting rainwater is a practice of the Salaf that cannot be denied.
The questioner : Yes, my Shaykh, I have in mind a hadith of Ibn Mas'ud (may Allah be pleased with him), and I think it is in al-Sahihah, volume six or seven, I don't remember now. I had read it in the manuscript you have.
The Shaykh : Yes, it has been published.
The questioner: Yes.
The Shaykh : It is published there.
The questioner : It is published! It is from the hadith of 'Abdullah ibn Mas'ud.
The Shaykh : Yes.
The questioner : I don't remember now. I want to rely on your memory, O Shaykh. It seems to be a statement that it is a marfu' hadith, and it seems that in the course of the takhrij you say: "And it has the ruling of being marfu'." I don't remember now...
The Shaykh : In any case, it should be reviewed.
The questioner : Yes... a bridge until it descends to al-'Abdali, and with the addition, he mentioned it is the hadith, so I wrote for him at the end a note that this is a weak hadith, so I wish you would bring something else, meaning he said: "By Allah, this is what I remember at the moment."
The Shaykh: Allah is the Greatest!
The questioner: Yes.
The Shaykh : The issue is that the claim of being overwhelmed is not valid, why?
The questioner : Yes, yes.
The Shaykh : We said in some of the previous sessions with Abu al-Hasan.
The questioner: Yes.
The Shaykh : That when the saying of the Messenger comes and his action contradicts it.
The questioner: Yes.
The Shaykh : The principle is to reconcile them by one of the ways of reconciliation, and this is when we do not know the chronology.
The questioner: Yes.
The Shaykh : Yes, and we said in what we said that if the Messenger forbade something and did it, and it is established with us that this—the prohibition, I mean, was before—excuse me, the action was after the prohibition, and it can be interpreted.
The questioner: Yes.
The Shaykh : And I gave as an example of what cannot be interpreted: the act of driving away.
The questioner: Yes.
The Shaykh : As for the word "forbade," it can be interpreted as a prohibition of disapproval (tanzihi), so in that case, we say: The Messenger forbade something and did it to clarify the disapproval and to shift the prohibition from being haram to being makruh. Is the concept clear up to here?
The questioner: Yes.
The Shaykh : And in that case, this action that the Messenger did is not makruh for him!
The questioner: Yes.
The Shaykh : Rather, it is prescribed for him because he is obligated to clarify and convey, so he did this to clarify it for us.
The questioner: Yes.
The Shaykh : That what he forbade you from is makruh, it is not haram.
The questioner: Yes.
The Shaykh : So when he did it, his doing it is a means of drawing near to Allah, because it is a clarification of what Allah prescribed, and the doubt is removed?
The questioner : Yes, yes.
The Shaykh : Okay... this is not correct.
The questioner : It is not authentic.
The Shaykh : No.
The questioner : In meaning.
The Shaykh-And upon you be peace- its meaning is also not correct, because this is a matter of the unseen that is not known except by a correct text, so if it is not correct, it is not valid.
The questioner : May Allah reward you with good.
The Shaykh : Welcome.
The Shaykh : Collecting rainwater is a practice of the Salaf that cannot be denied.
The questioner : Yes, my Shaykh, I have in mind a hadith of Ibn Mas'ud (may Allah be pleased with him), and I think it is in al-Sahihah, volume six or seven, I don't remember now. I had read it in the manuscript you have.
The Shaykh : Yes, it has been published.
The questioner: Yes.
The Shaykh : It is published there.
The questioner : It is published! It is from the hadith of 'Abdullah ibn Mas'ud.
The Shaykh : Yes.
The questioner : I don't remember now. I want to rely on your memory, O Shaykh. It seems to be a statement that it is a marfu' hadith, and it seems that in the course of the takhrij you say: "And it has the ruling of being marfu'." I don't remember now...
The Shaykh : In any case, it should be reviewed.
The questioner : Yes... a bridge until it descends to al-'Abdali, and with the addition, he mentioned it is the hadith
Face the direction of the qiblah
استقبلوا مقعدة القبلةThe Shaykh: Allah is the Greatest!
The questioner: Yes.
The Shaykh : The issue is that the claim of being overwhelmed is not valid, why?
The questioner : Yes, yes.
The Shaykh : We said in some of the previous sessions with Abu al-Hasan.
The questioner: Yes.
The Shaykh : That when the saying of the Messenger comes and his action contradicts it.
The questioner: Yes.
The Shaykh : The principle is to reconcile them by one of the ways of reconciliation, and this is when we do not know the chronology.
The questioner: Yes.
The Shaykh : Yes, and we said in what we said that if the Messenger forbade something and did it, and it is established with us that this—the prohibition, I mean, was before—excuse me, the action was after the prohibition, and it can be interpreted.
The questioner: Yes.
The Shaykh : And I gave as an example of what cannot be interpreted: the act of driving away.
The questioner: Yes.
The Shaykh : As for the word "forbade," it can be interpreted as a prohibition of disapproval (tanzihi), so in that case, we say: The Messenger forbade something and did it to clarify the disapproval and to shift the prohibition from being haram to being makruh. Is the concept clear up to here?
The questioner: Yes.
The Shaykh : And in that case, this action that the Messenger did is not makruh for him!
The questioner: Yes.
The Shaykh : Rather, it is prescribed for him because he is obligated to clarify and convey, so he did this to clarify it for us.
The questioner: Yes.
The Shaykh : That what he forbade you from is makruh, it is not haram.
The questioner: Yes.
The Shaykh : So when he did it, his doing it is a means of drawing near to Allah, because it is a clarification of what Allah prescribed, and the doubt is removed?
The questioner : Yes, yes.
The Shaykh : Okay... this is not correct.
The questioner : It is not authentic.
The Shaykh : No.
The questioner : In meaning.
The Shaykh-And upon you be peace- its meaning is also not correct, because this is a matter of the unseen that is not known except by a correct text, so if it is not correct, it is not valid.
The questioner : May Allah reward you with good.
The Shaykh : Welcome.
Source
www.al-albany.com
The Arabic text is copied verbatim from the original source, without any edits.