The questioner: The last hadith was narrated by Imam al-Bukhari (may Allah have mercy on him) in his Sahih from the hadith of 'Amir ibn Sa'd ibn Abi Waqqas from
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The questioner : The last hadith was narrated by Imam al-Bukhari (may Allah have mercy on him) in his Sahih from the hadith of 'Amir ibn Sa'd ibn Abi Waqqas from his father, who said: I did not hear the Prophet (peace and blessings be upon him) say to anyone walking on the earth: Sahih al-Bukhari 6607 except for 'Abdullah ibn Salam. He said: And this verse was revealed concerning him: [Al-Ahqaf 46:10], and 'Abdullah ibn Salam only embraced Islam in Madinah, and the surah is Meccan without dispute.
The Shaykh: Yes.
The questioner : Yes, indeed. So I do not know about the Islam of 'Abdullah ibn Salam; I mean, he says: This verse was revealed concerning him, and his Islam was in Madinah, while this surah is Meccan. So how do we reconcile this with the statement of Sa'd ibn Abi Waqqas?
The Shaykh : In a general answer, and first, when the scholars say about a surah that it is Meccan, this statement does not mean that every verse of that surah must necessarily be Meccan.
The questioner: Yes.
The Shaykh : Is that clear?
The questioner: Yes.
The Shaykh : Because many surahs are Meccan, but some of the individual verses within them are Medinan. This is a well-known answer among the scholars. The second answer is that it is not contradictory for a verse to be revealed before the occurrence of its subject matter; this does not contradict it.
The questioner: Yes.
The Shaykh : I mean, the verse occurs, and then the event happens, and the verse is applied to this event that occurred. And it is necessary to mention another point, which is the history of the revelation of the verses, or rather the history of the revelation of the surahs, is not as precise as the precision of the hadiths that are narrated with their chains of transmission. So if all the paths are blocked before the researcher for reconciling such a hadith with the fact that the verse revealed concerning this noble Companion is Meccan, and we have no evidence or way out like what I mentioned just now, then we do not cast doubt or suspicion on the authentic hadith because of the well-known fact that this surah is Meccan. That is from the chapter of reconciling narrations. And who is Abu Faris? A little bit, by Allah, it was mentioned in the terminology of hadith in the reconciliation of hadiths. May Allah reward you with good.
The student : Did he get confused about?
Another student: No, he didn't.
The Shaykh : The best thing is not to mix it up, my brother, because you will not mix it well like I do. Get yourself a glass of plain water. Yes, the point is in a different chapter of hadith, they mention what follows: If two differing hadiths come, and now I place in your minds that the hadith of Sa'd that you mentioned just now and the revelation of the verse in Meccan times, we consider it another hadith.
The questioner: Yes.
The Shaykh : And without a doubt, we cannot say that it is a hadith, but if we assume the weak probability as a strong probability, and then we are able to answer it while assuming it is strong, then the answer is stronger in the case where it is established that it is not strong. We say: In the terminology, if two hadiths from the category of acceptable come, and what al-Hakim said from the category of authentic when he said from the category of acceptable, and this is from the precision of his expression, because acceptable includes all types of hadith, these types that are used as evidence. The acceptable may be authentic in itself, or authentic due to other evidence, or good in itself, or good due to other evidence. So acceptable is one word that covered four categories of hadith categories, unlike the statement of the Hafiz in those he biographies in al-Taqrib by saying acceptable, for he means only one meaning, namely in the case of corroboration. So when he says: If two hadiths from the category of acceptable conflict, he said: Reconcile them and combine them in one of the ways of reconciliation, and they are very many, until al-Hafiz al-'Iraqi exceeded more than one hundred ways, more than one hundred ways by which the two conflicting hadiths can be combined, provided that they are from the category of acceptable. And this condition is necessary, because if an acceptable conflicts with a non-acceptable, we are relieved from combining them. Well, if it is not possible, he says: If it is not possible to combine the two hadiths by any of those many ways, then it is referred to considering the abrogating and the abrogated. And if the researcher is unable to prove that there is abrogation between them, then it is referred to to preference.
The questioner: Yes.
The Shaykh : Then it is referred to to preference, meaning we say one of the hadiths is authentic in itself.
The student : ... We want to postpone the Shaykh's hadith until after eating.
The Shaykh : This is not said to me.
The student: Yes.
The Shaykh : It is not said to me; rather, permission is sought fromThe questioner .
The student : who isThe questioner : ? Abu Mu'adh?
The Shaykh : Yes.
The questioner : O Abu Mu'adh.
The questioner : The matter is up to you, O Shaykh. The matter is up to you, O Shaykh.
The Shaykh : Excuse me, if he permits us to postpone the lesson and occupy the tooth.
The student : Until after the mashing.
The questioner : And I do not want to burden you.
The Shaykh : There is no burden.
he is one of the people of Paradise
إنه من أهل الجنةwhile a witness from the Children of Israel has testified to something similar and believed while you were arrogant
وَشَهِدَ شَاهِدٌ مِنْ بَنِي إِسْرَائِيلَ عَلَى مِثْلِهِ فَآمَنَ وَاسْتَكْبَرْتُمْThe Shaykh: Yes.
The questioner : Yes, indeed. So I do not know about the Islam of 'Abdullah ibn Salam; I mean, he says: This verse was revealed concerning him, and his Islam was in Madinah, while this surah is Meccan. So how do we reconcile this with the statement of Sa'd ibn Abi Waqqas?
The Shaykh : In a general answer, and first, when the scholars say about a surah that it is Meccan, this statement does not mean that every verse of that surah must necessarily be Meccan.
The questioner: Yes.
The Shaykh : Is that clear?
The questioner: Yes.
The Shaykh : Because many surahs are Meccan, but some of the individual verses within them are Medinan. This is a well-known answer among the scholars. The second answer is that it is not contradictory for a verse to be revealed before the occurrence of its subject matter; this does not contradict it.
The questioner: Yes.
The Shaykh : I mean, the verse occurs, and then the event happens, and the verse is applied to this event that occurred. And it is necessary to mention another point, which is the history of the revelation of the verses, or rather the history of the revelation of the surahs, is not as precise as the precision of the hadiths that are narrated with their chains of transmission. So if all the paths are blocked before the researcher for reconciling such a hadith with the fact that the verse revealed concerning this noble Companion is Meccan, and we have no evidence or way out like what I mentioned just now, then we do not cast doubt or suspicion on the authentic hadith because of the well-known fact that this surah is Meccan. That is from the chapter of reconciling narrations. And who is Abu Faris? A little bit, by Allah, it was mentioned in the terminology of hadith in the reconciliation of hadiths. May Allah reward you with good.
The student : Did he get confused about?
Another student: No, he didn't.
The Shaykh : The best thing is not to mix it up, my brother, because you will not mix it well like I do. Get yourself a glass of plain water. Yes, the point is in a different chapter of hadith, they mention what follows: If two differing hadiths come, and now I place in your minds that the hadith of Sa'd that you mentioned just now and the revelation of the verse in Meccan times, we consider it another hadith.
The questioner: Yes.
The Shaykh : And without a doubt, we cannot say that it is a hadith, but if we assume the weak probability as a strong probability, and then we are able to answer it while assuming it is strong, then the answer is stronger in the case where it is established that it is not strong. We say: In the terminology, if two hadiths from the category of acceptable come, and what al-Hakim said from the category of authentic when he said from the category of acceptable, and this is from the precision of his expression, because acceptable includes all types of hadith, these types that are used as evidence. The acceptable may be authentic in itself, or authentic due to other evidence, or good in itself, or good due to other evidence. So acceptable is one word that covered four categories of hadith categories, unlike the statement of the Hafiz in those he biographies in al-Taqrib by saying acceptable, for he means only one meaning, namely in the case of corroboration. So when he says: If two hadiths from the category of acceptable conflict, he said: Reconcile them and combine them in one of the ways of reconciliation, and they are very many, until al-Hafiz al-'Iraqi exceeded more than one hundred ways, more than one hundred ways by which the two conflicting hadiths can be combined, provided that they are from the category of acceptable. And this condition is necessary, because if an acceptable conflicts with a non-acceptable, we are relieved from combining them. Well, if it is not possible, he says: If it is not possible to combine the two hadiths by any of those many ways, then it is referred to considering the abrogating and the abrogated. And if the researcher is unable to prove that there is abrogation between them, then it is referred to to preference.
The questioner: Yes.
The Shaykh : Then it is referred to to preference, meaning we say one of the hadiths is authentic in itself.
The student : ... We want to postpone the Shaykh's hadith until after eating.
The Shaykh : This is not said to me.
The student: Yes.
The Shaykh : It is not said to me; rather, permission is sought fromThe questioner .
The student : who isThe questioner : ? Abu Mu'adh?
The Shaykh : Yes.
The questioner : O Abu Mu'adh.
The questioner : The matter is up to you, O Shaykh. The matter is up to you, O Shaykh.
The Shaykh : Excuse me, if he permits us to postpone the lesson and occupy the tooth.
The student : Until after the mashing.
The questioner : And I do not want to burden you.
The Shaykh : There is no burden.
Source
www.al-albany.com
The Arabic text is copied verbatim from the original source, without any edits.