On what basis is the hadith: “He was eager to kill his companion” understood?
Machine translationRead the Arabic original
The questioner : The hadith of the Prophet (peace and blessings be upon him), his saying: Sahih al-Bukhari 6875; it means the killer and the killed.
The Shaykh : ...
The questioner : We want a reconciliation, meaning.
The Shaykh : Who is it that the Messenger (peace and blessings be upon him) said about:Sahih al-Bukhari 6875, who is it?
The questioner : The one who fought his companion.
The Shaykh : The one who carried out the act, the problem is over.
The questioner : But the similarity here.
The Shaykh : The problem is over, proceed with the work.
The questioner : Proceed with the work, but the killing did not happen, meaning he proceeded with its causes.
The Shaykh : Okay, is he held accountable or not held accountable?
The questioner : Our Shaykh, that is the issue, meaning.
The Shaykh : No, it is not the issue, let us take and give for the sake of clarification: is he held accountable for what is in his intention or for what came from his action? Question?
The questioner : For both in this context.
The Shaykh : And is he held accountable for one of them independently of the other?
The questioner : Yes, there was eagerness for it.
The Shaykh : The evidence.
The questioner : That he was eager.
The Shaykh : The evidence is more specific than the claim. He was eager, speaking about a person who proceeded with the work he was eager for in his heart, so the evidence is more specific than the claim. And I asked you: is he held accountable if one of them is independent of the other? You answered and cited evidence, and we refuted your evidence with what I mentioned before, and repeated. But I want to make you understand that the answer is still wrong from another aspect: is a person held accountable for an action that came from him without a heart’s intention?
The questioner: No.
The Shaykh : Your speech includes it.
The questioner : I qualified it with eagerness.
The Shaykh : You did not qualify it. When I asked you, your speech was general, yes.
The questioner : ... in the reward, it is the same.
The Shaykh: Yes.
The questionerSunan Ibn Majah 4228Sahih, Sahih (Darussalam) says (peace and blessings be upon him).
Another questioner : In sin, they are equal.
The Shaykh : The same case.
The questioner : He did not do anything; he wished to have what this person had, he wished to have what this person had.
The Shaykh : The same case, may Allah bless you, speak.
The student : He says.
The Shaykh : He says, speak.
The questioner : You have done well.
The Shaykh : The same answer applies.
The questioner : But may Allah protect you, meaning, so that it is not understood. He will not understand, insha'Allah, but further clarification: the opposite is rewarded for the Muslim, meaning.
The Shaykh : This is known from a hadith where Allah says to His angels.
The questioner: Yes.
The Shaykh :Sahih Ibn Hibban 6:75 .
The questioner : Very good.
The Shaykh : .
The questioner : Thank Allah.
The Shaykh : Rather:. In the narration of Muslim: , this is known, and may Allah reward you with good for the good reminder.
The questioner : May Allah reward you with good.
Another questioner : ... likewise, in the context of removing the issue, some argue with His saying (Glorified and Exalted is He):[Muhammad 47:26] So you said in the first answer that what pertains to faith is outside this rule.
The Shaykh : Faith and disbelief - also - hasten to good, otherwise we hasten to good.
Al-Halabi : What Allah willed!
The killed one was eager to kill his opponent.
إنه كان حريصًا على قتل صاحبهThe Shaykh : ...
The questioner : We want a reconciliation, meaning.
The Shaykh : Who is it that the Messenger (peace and blessings be upon him) said about:
The killed one was eager to kill his opponent.
كان حريصًا على قتل صاحبهThe questioner : The one who fought his companion.
The Shaykh : The one who carried out the act, the problem is over.
The questioner : But the similarity here.
The Shaykh : The problem is over, proceed with the work.
The questioner : Proceed with the work, but the killing did not happen, meaning he proceeded with its causes.
The Shaykh : Okay, is he held accountable or not held accountable?
The questioner : Our Shaykh, that is the issue, meaning.
The Shaykh : No, it is not the issue, let us take and give for the sake of clarification: is he held accountable for what is in his intention or for what came from his action? Question?
The questioner : For both in this context.
The Shaykh : And is he held accountable for one of them independently of the other?
The questioner : Yes, there was eagerness for it.
The Shaykh : The evidence.
The questioner : That he was eager.
The Shaykh : The evidence is more specific than the claim. He was eager, speaking about a person who proceeded with the work he was eager for in his heart, so the evidence is more specific than the claim. And I asked you: is he held accountable if one of them is independent of the other? You answered and cited evidence, and we refuted your evidence with what I mentioned before, and repeated. But I want to make you understand that the answer is still wrong from another aspect: is a person held accountable for an action that came from him without a heart’s intention?
The questioner: No.
The Shaykh : Your speech includes it.
The questioner : I qualified it with eagerness.
The Shaykh : You did not qualify it. When I asked you, your speech was general, yes.
The questioner : ... in the reward, it is the same.
The Shaykh: Yes.
The questioner
They will be equal in reward
هما في الأجر سواءAnother questioner : In sin, they are equal.
The Shaykh : The same case.
The questioner : He did not do anything; he wished to have what this person had, he wished to have what this person had.
The Shaykh : The same case, may Allah bless you, speak.
The student : He says.
The Shaykh : He says, speak.
The questioner : You have done well.
The Shaykh : The same answer applies.
The questioner : But may Allah protect you, meaning, so that it is not understood. He will not understand, insha'Allah, but further clarification: the opposite is rewarded for the Muslim, meaning.
The Shaykh : This is known from a hadith where Allah says to His angels.
The questioner: Yes.
The Shaykh :
If My servant intends a good deed but does not do it
إذا هَمَّ عبدي بحسنة فلم يعمَلْهاThe questioner : Very good.
The Shaykh :
then write it for him as one good deed.
فاكتبوها له حسنةThe questioner : Thank Allah.
The Shaykh : Rather:
And if he intends an evil deed and does it, then write down one evil deed for him, and if he does not do it, then write down nothing
وإذا هَمَّ بسيِّئة فعَمِلَها ؛ فاكتبوها سيئة واحدة ، وإذا لم يعملها ؛ فلا تكتبوها شيئًاThen write down one good deed for him, because he only left it because of Me
فاكتبوها حسنة ؛ لأنه إنما تَرَكَها من جرَّايThe questioner : May Allah reward you with good.
Another questioner : ... likewise, in the context of removing the issue, some argue with His saying (Glorified and Exalted is He):
That is because they said to those who disliked what Allah sent down
ذَلِكَ بِأَنَّهُمْ قَالُوا لِلَّذِينَ كَرِهُوا مَا نَزَّلَ اللَّهُThe Shaykh : Faith and disbelief - also - hasten to good, otherwise we hasten to good.
Al-Halabi : What Allah willed!
Source
www.al-albany.com
The Arabic text is copied verbatim from the original source, without any edits.