Explanation of the Book of Marriage-02

The Shaykh : Then he said: "And from 'Abdullah ibn Mas'ud (may Allah be pleased with him), who said:

‘Abdallah b. Mas'ud said: God’s Messenger taught us the tashahhud in the prayer and in case of some need, saying that the tashahhud in the prayer is, “The adorations of the tongue, acts of worship and all good things belong to God. Peace, and God’s mercy and blessings be upon you, O Prophet. Peace be upon us and upon God’s upright servants. I testify that there is no god but God, and I testify that Muhammad is His servant and Messenger.” The tashahhud in case of some need is, “Praise be to God from whom we ask help and pardon. We seek refuge in God from the evils within ourselves. He whom God guides if has no one who can lead him astray, and he whom He leads astray has no one to guide him. I testify that there is no god but God, and that Muhammad is His servant and Messenger." And one should recite three verses: “You who believe, fear God as He should be feared, and die only as Muslims;” (Al-Qur’an 3:102). “You who believe . . . fear God by whom you ask your mutual rights, and reverence the wombs. God has been watching over you;” (Al-Qur’an 4:1 which has ‘O Mankind.’). “You who believe, if you fear God and say what is true He will make your deeds sound and forgive you your sins. He who obeys God and His Messenger has attained a mighty success” (Al-Qur’an 33:70). Ahmad, Tirmidhi, Abu Dawud, Nasa’i, Ibn Majah and Darimi transmitted it. In Tirmidhi’s Jami' Sufyan ath-Thauri gave a commentary on the three verses. Ibn Majah added “whom we praise” after “praise be to God”, and “from our evil actions” after “from the evils within ourselves.” After “mighty success” Darimi added that one should then express what he needs. In Sharh as-sunna it is transmitted on the authority of Ibn Mas’ud concerning the form of words for some need, whether marriage or something else.

علمنا رسول الله صلى الله عليه وسلم التشهد في الحاجة

Mishkat al-Masabih 3149

".
His statement: This is part of the Prophet's (peace and blessings be upon him) habit; he used to teach his Companions both initial instruction and instruction prompted by a cause,
meaning that his teaching sometimes occurs in response to a question, and sometimes occurs initially without a cause.
And his statement: , the tashahhud: when you read what he taught them, you will find that in one of its phrases is "I bear witness that there is no deity but Allah." He called this entire dhikr the tashahhud because the most noble part of it is "I bear witness that there is no deity but Allah," the word of tawhid (the oneness of Allah), the word by which one enters Islam. Just as it is said regarding "The greetings are for Allah, and the prayers and the good things," what is it called? The tashahhud, because the most noble part of it is "I bear witness that there is no deity but Allah, and I bear witness that Muhammad is His slave and His Messenger."
And his statement: means: when we have a need, we recite this tashahhud, but not for every need; rather, it is for a need of significance and importance. The evidence for this is that the Prophet (peace and blessings be upon him) would ask for things that were not of importance and would not recite this sermon, but the intended meaning is needs of importance, including the sermons and addresses given on Friday and on other occasions, which are: and so on.
This is an affirmative declarative sentence, O 'Abd al-Rahman. By what is it affirmed? By what, everyone? By "inna" (indeed). "Indeed, all praise is due to Allah," just as it was affirmed in the talbiyah: .
Now, this is because the One worthy of praise in all circumstances is Allah (Mighty and Majestic), and the One deserving of praise in all circumstances is Allah (Glorified and Exalted is He). And his statement: is for exclusivity and deservingness. So, complete praise is specific to Allah and exclusive to Him; it does not belong to anyone else, because others are praised for a specific thing. As for absolute, complete praise, it is for Allah. Also, absolute, complete praise is for Allah in the sense of deservingness, meaning He is worthy of being praised. And how many are praised who are not worthy of being praised. Now, yes?
The student: The time is up.

The Shaykh : The time has ended?
The student: Yes, indeed.

The Shaykh : Yes?