Benefits of the Hadith: (I intended to prohibit the practice of exposing infants to the stars, but I looked at the Romans and the Persians...)
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The Shaykh : As for this hadith, it contains several benefits:
One of them is the good character of the Prophet (peace and blessings be upon him), for he was sociable, gathering with people and conversing with them in a manner appropriate to the occasion and the situation, as indicated by her statement:Sunan Ibn Majah 3545Sahih (Darussalam).
And among the benefits of this hadith is that this Islamic religion revolves around preventing harm and bringing benefit. The point is that this benefit is derived from the fact that the Messenger (may Allah’s peace and blessings be upon him) intended to prohibit the practice of exposing infants to the stars out of fear of what?
Out of fear of harm. But when he saw that the Romans and the Persians exposed their children to the stars and it did not harm their children in any way, he refrained from this prohibition.
He would have prohibited it whether he looked at the Romans and the Persians or not. This is indicated by the statement of the Prophet (peace and blessings be upon him) when he delayed the 'Isha' prayer until most of the night had passed, saying:Sahih Muslim 638c.
This is also indicated by his statement (peace and blessings be upon him):Bulugh al-Maram 32. These hadiths indicate that the Prophet (peace and blessings be upon him) legislates sometimes through revelation and sometimes through independent legal reasoning (ijtihad). If Allah approves his ijtihad, it becomes part of the Shari'ah of Allah; if He does not approve it, that legislation is lifted. For example, the Prophet (may Allah’s peace and blessings be upon him) gave permission to some of the hypocrites who had made excuses, and Allah said to him: [At-Tawbah 9:43].
And he prohibited honey for himself to please his wives, and Allah said to him:[At-Tahrim 66:1].
So if Allah (Mighty and Majestic) approves a ruling among the rulings, that ruling becomes a ruling of Allah. Similarly, if the Prophet (peace and blessings be upon him) approves a ruling or an action by one of the Companions, to whom is it attributed?
To the Prophet (peace and blessings be upon him), to his approval, and it becomes an explicit marfu' (report traced to the Prophet), as you know in the terminology of hadith sciences.
And among the benefits of this hadith is the permissibility of adopting what the disbelievers do if it is beneficial. If they provide us with a medicine and we trust them, we take it. And if they do useful things, we adopt them. From where is this taken?
From his statement:Sahih Muslim 1442b. There is no blame on a person for looking at the benefits that the disbelievers do in order to adopt them, or at the harms in order to avoid them.
And among the benefits of this hadith is that people are equal in nature and innate disposition, whether Muslim or disbeliever. However, regarding voluntary moral character, people differ; the character of the believer is better than the character of the disbeliever. But regarding natural matters that are part of human nature, the believer and the disbeliever do not differ. Is that correct?
The student: Yes.
The Shaykh : Where are they taken from?
This is based on comparing the condition of the Muslims with the condition of the Romans and the Persians in a natural matter, according to nature and innate disposition. It is not said that this is a matter of following the disbelievers and imitating them; rather, it is said that this is a matter of following the example of the disbelievers in matters that have occurred to them through experience, and it is not a matter of loyalty and disavowal (al-wala' wa al-bara').
And among the benefits of this hadith is that it branches off from the principle we mentioned: the sharing of the believer and the disbeliever in what nature and innate disposition require. This follows from or branches off from this benefit.
One of them is the good character of the Prophet (peace and blessings be upon him), for he was sociable, gathering with people and conversing with them in a manner appropriate to the occasion and the situation, as indicated by her statement:
the Prophet (ﷺ) went to it, with a group of his Companions
حضرت النبي صلى الله عليه وسلم في أناسAnd among the benefits of this hadith is that this Islamic religion revolves around preventing harm and bringing benefit. The point is that this benefit is derived from the fact that the Messenger (may Allah’s peace and blessings be upon him) intended to prohibit the practice of exposing infants to the stars out of fear of what?
Out of fear of harm. But when he saw that the Romans and the Persians exposed their children to the stars and it did not harm their children in any way, he refrained from this prohibition.
He would have prohibited it whether he looked at the Romans and the Persians or not. This is indicated by the statement of the Prophet (peace and blessings be upon him) when he delayed the 'Isha' prayer until most of the night had passed, saying:
This is the proper time for it; were it not that I would impose a burden on my people
إنه لوقتها لولا أن أشق على أمتيThis is also indicated by his statement (peace and blessings be upon him):
Had I not feared burdening my Ummah, I would have commanded them to use Siwak with every
لولا أن أشق على أمتي لأمرتهم بالسواك مع كل صلاةwhy did you give them permission [to remain behind]? [You should not have] until it was evident to you who were truthful and you knew [who were] the liars.
لم أذنت لهم حتى يتبين لك الذين صدقوا وتعلم الكاذبينAnd he prohibited honey for himself to please his wives, and Allah said to him:
why do you prohibit [yourself from] what Allah has made lawful for you, seeking the approval of your wives
لم تحرّم ما أحل الله لك تبتغي مرضات أزواجكSo if Allah (Mighty and Majestic) approves a ruling among the rulings, that ruling becomes a ruling of Allah. Similarly, if the Prophet (peace and blessings be upon him) approves a ruling or an action by one of the Companions, to whom is it attributed?
To the Prophet (peace and blessings be upon him), to his approval, and it becomes an explicit marfu' (report traced to the Prophet), as you know in the terminology of hadith sciences.
And among the benefits of this hadith is the permissibility of adopting what the disbelievers do if it is beneficial. If they provide us with a medicine and we trust them, we take it. And if they do useful things, we adopt them. From where is this taken?
From his statement:
but I considered the Greeks and Persians, and saw that they suckle their children and this thing (cohabitation) does not do any harm to them (to the suckling women)
فنظرت في الروم وفارس فإذا هم يغيلون أولادهم ثم لا يضر أولادهم شيئاAnd among the benefits of this hadith is that people are equal in nature and innate disposition, whether Muslim or disbeliever. However, regarding voluntary moral character, people differ; the character of the believer is better than the character of the disbeliever. But regarding natural matters that are part of human nature, the believer and the disbeliever do not differ. Is that correct?
The student: Yes.
The Shaykh : Where are they taken from?
This is based on comparing the condition of the Muslims with the condition of the Romans and the Persians in a natural matter, according to nature and innate disposition. It is not said that this is a matter of following the disbelievers and imitating them; rather, it is said that this is a matter of following the example of the disbelievers in matters that have occurred to them through experience, and it is not a matter of loyalty and disavowal (al-wala' wa al-bara').
And among the benefits of this hadith is that it branches off from the principle we mentioned: the sharing of the believer and the disbeliever in what nature and innate disposition require. This follows from or branches off from this benefit.