Benefits of the Hadith: (Atban ibn Malik (may Allah be pleased with him), who was among those who witnessed Badr, said:
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The Shaykh : And in this hadith there is evidence of benefits:
Among them: that if a person’s situation is like the situation of Atban ibn Malik, then he is excused for leaving the congregation and he may pray in his house, such as if a valley that he cannot cross separates him from the mosque, then he is excused.
And among them: the permissibility of a person saying "I will do it" regarding the future, if he is told "You will come to us tomorrow," and he says "I will come to you," even if he does not say "if Allah wills." If someone asks: How do you reconcile this with the saying of Allah the Exalted:[Al-Kahf 18:23-24] : "for anything": is general, whether it is an action of Allah or an action of yours? [Al-Kahf 18:23-24] ?
We said: The one who says "I will come to you tomorrow" has two intentions:
The first intention: that he says this with certainty of the action, so he does not say this unless he says: "if Allah wills," because he does not know if tomorrow will come to him or not, and he does not know if, when tomorrow comes, he will be able to come to him or not, or he does not know if, when he is able, a preventer will separate him from it or not.
As for if he says: "I will do it," intending to inform about the certainty in his heart without intending the action, then there is no harm in it, because he is speaking about something present, he is speaking about something present, such as: if you were asked: Will you travel to Makkah? You say: Yes, I will travel, intending to inform about the certainty in your heart, this is something present and existing, but if you intend the action, that you will do it, meaning this will occur from you, then you do not say this except coupled with the will of Allah.
And the benefits of the hadith will come, if Allah wills, later.
In the name of Allah, the Most Gracious, the Most Merciful:
The speech on this hadith, on some of it, has preceded, so we now mention from its benefits what is facilitated:
And among them: that a person is excused for leaving the congregation if there is between him and the mosque something that is difficult for him, such as mud or water or other, and it was from the guidance of the Prophet (peace and blessings be upon him):Sunan Ibn Majah 937Sahih (Darussalam) : meaning in your places, and that is so as not to make it difficult for the people, so as for if it is water without difficulty and without deep mud, then a person is not excused for leaving the congregation.
And among them, from the benefits of the hadith of Atban ibn Malik (may Allah be pleased with him): that the prayer place that is in the house does not have the ruling of the mosque, so if a person takes a prayer place in his house and does not pray except in it, it is not a mosque, whether he encloses it or not.
And upon this, the rulings of the mosque are not established for it, so it is permissible for a person to remain in it while in a state of major ritual impurity, and if he sits in it, he is not obligated to perform the greeting of the mosque, and all the rulings of the mosques are not established for it, and if he wants to perform i'tikaf in it, his i'tikaf is not valid, even if it is a woman and she has a mosque in her house, then she does not perform i'tikaf in it.
And from the benefits of his hadith (may Allah be pleased with him): that it is permissible for the congregation to be established in voluntary prayers, but not constantly, rather sometimes, for when the Prophet (peace and blessings be upon him) showed Atban the place where he prays, he went forward and prayed two units with them and they prayed behind him, so if a person prays the rawatib, for example, or the sunnah of Dhuha, if he prays it in congregation, there is no harm in that sometimes.
And it is established from him (peace and blessings be upon him): " that he prayed the night prayer with Ibn Abbas, and he prayed with Ibn Mas'ud, and he prayed with Hudhayfah, but not constantly ". So the congregation in voluntary prayer sometimes is not harmful.
And from the benefits of this hadith: that there is no harm in a person taking a prayer place where he habitually prays in his house, and it is not said that this is like taking a specific place in the mosque where he does not pray except in it, for this is prohibited, meaning a person is prohibited from taking a place in the mosque where he does not pray except in it, such as not praying the voluntary prayer, not the greeting of the mosque, and not other than it except in it, for the Prophet (peace and blessings be upon him) prohibited settling like the settling of a camel, meaning taking a dwelling like the dwellings of camels, to which one returns and spends the night in it.
And among them: that it is obligatory for a person to restrain his tongue from speaking about people with hypocrisy, or disbelief, or open sinfulness, except what is called for by need, for it is necessary that he clarify it, because when a man said about Malik: that he is a hypocrite, the Prophet (peace and blessings be upon him) said:Sahih al-Bukhari 5401 .
But when does this occur, that the Messenger (peace and blessings be upon him) testifies for a man with sincerity? It is not occurring after the death of the Messenger (peace and blessings be upon him), rather we have only the apparent, so if the goodness of a person’s condition appears to us, it is obligatory for us to rule for him with goodness, and not to backbite him or attribute to him.
And among them: the love of the Companions for the Messenger of Allah (peace and blessings be upon him) and sitting with him, for when they knew that he was with Atban ibn Malik, they returned to him, and they gathered at his place, to learn from him, and to receive from the blessing of his knowledge (peace and blessings be upon him).
And among them: what we previously indicated, that a person should begin with the work he wants before everything, because the Prophet (peace and blessings be upon him) prayed in the place before he sat, and before he took what was made for him of food.
And from its benefits also: that the Messenger (peace and blessings be upon him) was on a high level of humility, for when he finished from the prayer, Atban says: " he detained me for a kharira " the kharira is a type of food that is not very good. He detained him: meaning he said to him wait until the food is finished, and it is presented to the Messenger of Allah (peace and blessings be upon him), and this is undoubtedly humility from the Messenger of Allah (peace and blessings be upon him).
And among them: and it is from the greatest benefits of this hadith.Sahih Ibn Khuzaymah 3:173 : meaning he seeks the Face of Allah.
And it is known that the one who says this seeking the Face of Allah, so he will do everything that brings him closer to Allah, from obligations and voluntary acts, so there is not in this evidence for the lazy and the neglectful, they say: We say: There is no god but Allah seeking thereby the Face of Allah, we say: If you were truthful, you would not have neglected the obligatory acts of worship upon you, and Allah is the One who grants success.
Among them: that if a person’s situation is like the situation of Atban ibn Malik, then he is excused for leaving the congregation and he may pray in his house, such as if a valley that he cannot cross separates him from the mosque, then he is excused.
And among them: the permissibility of a person saying "I will do it" regarding the future, if he is told "You will come to us tomorrow," and he says "I will come to you," even if he does not say "if Allah wills." If someone asks: How do you reconcile this with the saying of Allah the Exalted:
(23) And never say of anything, "Indeed, I will do that tomorrow," (24) Except [when adding], "If Allah wills."
وَلا تَقُولَنَّ لِشَيْءٍ إِنِّي فَاعِلٌ ذَلِكَ غَداً إِلَّا أَنْ يَشَاءَ اللَّهُ"Indeed, I will do that tomorrow," (24) Except [when adding], "If Allah wills."
إِنِّي فَاعِلٌ ذَلِكَ غَداً إِلَّا أَنْ يَشَاءَ اللَّهُWe said: The one who says "I will come to you tomorrow" has two intentions:
The first intention: that he says this with certainty of the action, so he does not say this unless he says: "if Allah wills," because he does not know if tomorrow will come to him or not, and he does not know if, when tomorrow comes, he will be able to come to him or not, or he does not know if, when he is able, a preventer will separate him from it or not.
As for if he says: "I will do it," intending to inform about the certainty in his heart without intending the action, then there is no harm in it, because he is speaking about something present, he is speaking about something present, such as: if you were asked: Will you travel to Makkah? You say: Yes, I will travel, intending to inform about the certainty in your heart, this is something present and existing, but if you intend the action, that you will do it, meaning this will occur from you, then you do not say this except coupled with the will of Allah.
And the benefits of the hadith will come, if Allah wills, later.
In the name of Allah, the Most Gracious, the Most Merciful:
The speech on this hadith, on some of it, has preceded, so we now mention from its benefits what is facilitated:
And among them: that a person is excused for leaving the congregation if there is between him and the mosque something that is difficult for him, such as mud or water or other, and it was from the guidance of the Prophet (peace and blessings be upon him):
On rainy nights or on cold windy nights, the Messenger of Allah (ﷺ) would summon his announcer to call out: ‘Perform your prayer at your camps.’
أنه كان ينادي مناديه في الليلة المطيرة أن صلوا في رحالكمAnd among them, from the benefits of the hadith of Atban ibn Malik (may Allah be pleased with him): that the prayer place that is in the house does not have the ruling of the mosque, so if a person takes a prayer place in his house and does not pray except in it, it is not a mosque, whether he encloses it or not.
And upon this, the rulings of the mosque are not established for it, so it is permissible for a person to remain in it while in a state of major ritual impurity, and if he sits in it, he is not obligated to perform the greeting of the mosque, and all the rulings of the mosques are not established for it, and if he wants to perform i'tikaf in it, his i'tikaf is not valid, even if it is a woman and she has a mosque in her house, then she does not perform i'tikaf in it.
And from the benefits of his hadith (may Allah be pleased with him): that it is permissible for the congregation to be established in voluntary prayers, but not constantly, rather sometimes, for when the Prophet (peace and blessings be upon him) showed Atban the place where he prays, he went forward and prayed two units with them and they prayed behind him, so if a person prays the rawatib, for example, or the sunnah of Dhuha, if he prays it in congregation, there is no harm in that sometimes.
And it is established from him (peace and blessings be upon him): " that he prayed the night prayer with Ibn Abbas, and he prayed with Ibn Mas'ud, and he prayed with Hudhayfah, but not constantly ". So the congregation in voluntary prayer sometimes is not harmful.
And from the benefits of this hadith: that there is no harm in a person taking a prayer place where he habitually prays in his house, and it is not said that this is like taking a specific place in the mosque where he does not pray except in it, for this is prohibited, meaning a person is prohibited from taking a place in the mosque where he does not pray except in it, such as not praying the voluntary prayer, not the greeting of the mosque, and not other than it except in it, for the Prophet (peace and blessings be upon him) prohibited settling like the settling of a camel, meaning taking a dwelling like the dwellings of camels, to which one returns and spends the night in it.
And among them: that it is obligatory for a person to restrain his tongue from speaking about people with hypocrisy, or disbelief, or open sinfulness, except what is called for by need, for it is necessary that he clarify it, because when a man said about Malik: that he is a hypocrite, the Prophet (peace and blessings be upon him) said:
Do not say so. Do you not think that he has said: "None has the right to be worshipped but Allah," seeking Allah's pleasure?
لا تقل هكذا أما علمت أنه قال: لا إله إلا الله يبتغي بذلك وجه الله؟But when does this occur, that the Messenger (peace and blessings be upon him) testifies for a man with sincerity? It is not occurring after the death of the Messenger (peace and blessings be upon him), rather we have only the apparent, so if the goodness of a person’s condition appears to us, it is obligatory for us to rule for him with goodness, and not to backbite him or attribute to him.
And among them: the love of the Companions for the Messenger of Allah (peace and blessings be upon him) and sitting with him, for when they knew that he was with Atban ibn Malik, they returned to him, and they gathered at his place, to learn from him, and to receive from the blessing of his knowledge (peace and blessings be upon him).
And among them: what we previously indicated, that a person should begin with the work he wants before everything, because the Prophet (peace and blessings be upon him) prayed in the place before he sat, and before he took what was made for him of food.
And from its benefits also: that the Messenger (peace and blessings be upon him) was on a high level of humility, for when he finished from the prayer, Atban says: " he detained me for a kharira " the kharira is a type of food that is not very good. He detained him: meaning he said to him wait until the food is finished, and it is presented to the Messenger of Allah (peace and blessings be upon him), and this is undoubtedly humility from the Messenger of Allah (peace and blessings be upon him).
And among them: and it is from the greatest benefits of this hadith.
Indeed, Allah has forbidden the Fire to the one who says: There is no god but Allah, seeking thereby the Face of Allah
فإن الله حرم على النار من قال لا إله إلا الله يبتغي بذلك وجه اللهAnd it is known that the one who says this seeking the Face of Allah, so he will do everything that brings him closer to Allah, from obligations and voluntary acts, so there is not in this evidence for the lazy and the neglectful, they say: We say: There is no god but Allah seeking thereby the Face of Allah, we say: If you were truthful, you would not have neglected the obligatory acts of worship upon you, and Allah is the One who grants success.