Tracing the athar of al-Hasan al-Basri: "They hoped for expiation in every night for the sins that had passed."
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The Shaykh : All praise is due to Allah; we praise Him, seek His help, and seek His forgiveness. We seek refuge in Allah from the evils of our own souls and from the badness of our deeds. Whom Allah guides, none can mislead, and whom He leaves to mislead, none can guide. And I bear witness that there is no deity but Allah alone, with no partner, and I bear witness that Muhammad is His slave and His messenger, [Ali 'Imran 3:102].
[An-Nisa 4:1] .
[Al-Ahzab 33:70-71] :
As for what follows: The best of speech is the speech of Allah, the best of guidance is the guidance of Muhammad (peace and blessings be upon him), and the worst of matters are their innovations. Every innovation is a religious innovation (bid'ah), every religious innovation is misguidance, and every misguidance is in the Fire.
As for what follows: The narrator is al-Hasan, and his statement is: "And from him—meaning al-Hasan—he said: They hoped for expiation in the heat of the night for the sins that had passed. It was narrated by Ibn Abi al-Dunya, and its narrators are trustworthy."
This hadith does not explicitly state that it is traced back to the Prophet (peace and blessings be upon him). First, it is narrated by al-Hasan, who is al-Hasan al-Basri. We have learned from our previous lessons that al-Hasan al-Basri was a man of the most distinguished and great scholars of the Tabi'un (the generation after the Companions), their ascetics, and their brave ones. He possessed many qualities that are rarely found in individuals. However, from the perspective of hadith science, there is something in his narration that prevents a hadith scholar from using his hadith as evidence in some cases. This occurs when he narrates a hadith from a Companion, or even from someone below him among the Tabi'un, using the phrase "from" (an), or the phrase "said" (qala), or any other phrase that does not explicitly state that he heard the hadith from that Companion or other. If he does not explicitly state that he heard it, his hadith is not used as evidence despite his high status and virtue. This is because he is classified among the mudallis (those who conceal defects in chains) by those who know hadith science and its terminology.
O you who have believed, fear Allah as He should be feared and do not die except as Muslims [in submission to Him].
يا أيها الذين آمنوا اتقوا الله حقَّ تُقاته ولا تموتنَّ إلا وأنتم مسلمونO mankind, fear your Lord, who created you from one soul and created from it its mate and dispersed from both of them many men and women. And fear Allah, through whom you ask one another, and the wombs. Indeed Allah is ever, over you, an Observer.
يا أيها الناس اتقوا ربكم الذي خلقكم من نفسٍ واحدةٍ وخلق منها زوجها وبثَّ منهما رجالًا كثيرًا ونساءً واتقوا الله الذي تساءلون به والأرحام إن الله كان عليكم رقيبًا(70) O you who have believed, fear Allah and speak words of appropriate justice. (71) He will [then] amend for you your deeds and forgive you your sins. And whoever obeys Allah and His Messenger has certainly attained a great attainment.
يا أيها الذين آمنوا اتقوا الله وقولوا قولاً سديدًا، يصلِحْ لكم أعمالكم ويغفر لكم ذنوبكم ومن يطع اللهَ ورسولهَ فقد فاز فوزًا عظيمًاAs for what follows: The best of speech is the speech of Allah, the best of guidance is the guidance of Muhammad (peace and blessings be upon him), and the worst of matters are their innovations. Every innovation is a religious innovation (bid'ah), every religious innovation is misguidance, and every misguidance is in the Fire.
As for what follows: The narrator is al-Hasan, and his statement is: "And from him—meaning al-Hasan—he said: They hoped for expiation in the heat of the night for the sins that had passed. It was narrated by Ibn Abi al-Dunya, and its narrators are trustworthy."
This hadith does not explicitly state that it is traced back to the Prophet (peace and blessings be upon him). First, it is narrated by al-Hasan, who is al-Hasan al-Basri. We have learned from our previous lessons that al-Hasan al-Basri was a man of the most distinguished and great scholars of the Tabi'un (the generation after the Companions), their ascetics, and their brave ones. He possessed many qualities that are rarely found in individuals. However, from the perspective of hadith science, there is something in his narration that prevents a hadith scholar from using his hadith as evidence in some cases. This occurs when he narrates a hadith from a Companion, or even from someone below him among the Tabi'un, using the phrase "from" (an), or the phrase "said" (qala), or any other phrase that does not explicitly state that he heard the hadith from that Companion or other. If he does not explicitly state that he heard it, his hadith is not used as evidence despite his high status and virtue. This is because he is classified among the mudallis (those who conceal defects in chains) by those who know hadith science and its terminology.