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Attaining and Comprehending the Full Benefits of the Ahadeeth of the Messenger

The Full Benefits and Meanings Extracted from the Hadeeth of Sahil bin S’ad

In the Name of Allaah, the Most Merciful, the Most Kind.

Verily, all Praise is due to Allaah. We praise him and we seek His Help and we turn to Him for forgiveness and we repent unto Him. We seek refuge with Allaah from the wickedness of our evil selves and from the sinfulness of our deeds. Whomever Allaah guides will not be misguided and whomever Allaah leads astray, there is none who can guide him. I bear witness that there is nothing worthy of worship except Allaah and I bear witness that Muhammad is His Servant and Messenger. May the peace and blessings of Allaah be upon him and his family and companions.
Introduction:

The honourable Shaykh Sulaymaan bin Naasir Al-’Ulwaan, held an address on the day of 29/01/1422 H, concerning the importance of having the correct understanding of the Ahadeeth of the Prophet through which, a person will attain a comprehension of the boundaries and limits that Allaah revealed to His Messenger . (This), as it is the objective to seek the path (of this knowledge) and obligatory to act upon it. Next, his honour mentioned the Hadeeth in the two Saheehs (i.e. Bukhaaree and Muslim) - for the purpose of illustration - clarifying what the Ahadeeth of the Prophet contained from great meaning and many benefits and full connotations. And he extracted from it, over seventy benefits as he, may Allaah, the Most High preserve him, said:
Text:

“Al-Bukhaaree and Muslim narrated in their two Saheehs from the path of ‘Abdul-’Azeez bin Abee Haazim and ‘Abdur-Rahmaan bin Ya’qoob - both of them from Abee Haazim Salamah bin Dinaar - and the phrasing is from that of ‘Abdul-’Azeez: He said, ‘I was informed by Sahil bin S’ad As-Saa’idee, may Allaah be pleased with him, that the Messenger of Allaah said, on the Day of Khaybar:

“I will give the flag tomorrow to a man whom Allaah will give victory by his hands. He loves Allaah and His Messenger and Allaah and His Messenger love him.” And he (i.e. the narrator) said, ‘So the people wondered, throughout their night, who it would be given to. Then when the people awoke, they went straight to the Messenger of Allaah , all hoping that it would be granted to them. So he (i.e. the Messenger ) said, “Where is ‘Alee bin Abee Taalib?” It was said, ‘He is complaining (that he has suffered) an eye (injury).’ He (i.e. the narrator) said, ‘So he sent for him and he was brought (forward). Then the Messenger of Allaah blew spittle into his eyes and he supplicated for him and he became cured as if he had never been in pain. And then he gave him the flag. So ‘Alee said, ‘O Messenger of Allaah, shall I fight them until they are like us (i.e. Muslims)?’ So he said, “Proceed calmly until you reach their land, then call them to Islaam. And inform them of what is obligatory upon them from the Rights of Allaah. Because, by Allaah, if Allaah guides (even) one man through you, it is better for you than the finest mules.”

(And Muslim also mentioned it from the path of Ya’qoob bin ‘Abdur-Rahmaan from Suhayl bin Abee Saalih from his father from Abee Hurayrah, may Allaah be pleased with him, with the same meaning. And in it

‘Umar Ibn Al-Khattab said, “I did not love the leadership except on that day. So I was preoccupied with it (throughout the night) hoping that I would be called for it.” He (i.e. the narrator) said, ‘So the Messenger of Allaah called ‘Alee bin Abee Taalib and he gave it to him. And he said, “Proceed and do not retreat until Allaah gives victory to you.” He (i.e. the narrator) said, ‘So ‘Alee walked forward a short distance and then stopped, but did not turn around, and called out, ‘O Messenger of Allaah, upon what shall I fight the people?’ He said, “Fight them until they testify that there is nothing worthy of worship except Allaah and that Muhammad is the Messenger of Allaah. Then if they do that, they have forbidden upon you, their blood and their wealth except for its rights and their reckoning will be for Allaah.” And (Imaam) Muslim narrated it also, from the path of ‘Amr bin S’ad bin Abee Waqaas from his father in a shorter version.
The Benefits of the Hadeeth:

1. In it, there is the enthusiasm and zeal in spreading the Deen.

2. In it, there is (evidence) for the designation from the Imaam of the banners of the Jihaad.

3. In it, there is (evidence) indicating that having (certain) resemblance’s (with the enemy) is not (necessarily) imitation because the banners and flags were known from the past. (i.e. both the non-Muslim and Muslim armies used flags and banners).

4. In it, there is (evidence) that the leadership is specified for the men and not women.

5. In it, there (the fact that) the giving of glad tidings for the victory was a sign from the signs of his ‘s Prophethood.

6. In it, there is the establishment of the attribute of love for Allaah and a refutation against the Jah’meeyah (i.e. an astray sect, which denied Allaah’s attributes such as love etc.).

7. In it, there is (evidence) that Allaah loves and is loved.

8. In it, there is confirmation of applying the practical measures (i.e. effort to achieve success) and that is from his saying “…Allaah will give victory by his hands…”

9. In it, there is the enthusiasm and zeal of the Sahaabah upon the goodness and their seeking that which Allaah and His Messenger love.

10. In it, there is the fact that the Messenger did not mention the man, (and) this was from his mercy towards the believers, as by that - they wished to be granted that tremendous virtue and discovering who is was, which resulted in the increase of Eemaan, about which, Allaah alone is knowledgeable of.

11. In it, there is a refutation against the Murji’yah (i.e. an astray sect, which seperated actions from Eemaan) and that the actions are from the actuality of Eemaan (i.e. they are Eemaan itself and not just a result from Eemaan in the heart).

12. In it, there is the permissibility of staying awake throughout the night for the matters of goodness and benefit to the Muslims.

13. In it, there is the haste of the Sahaabah towards the good deeds and that is (found) in his saying, “…when the people awoke, they went straight to…”

14. In it, there is (evidence) that hope is only in the matters, which are possible, unlike wishing.

15. In it, there is a refutaiton against the Soofees and those who are like them from the ones who claim that the Prophet knows the unseen absolutly, during his lifetime and after his death. And that comes from his saying, “Where is ‘Alee?”

16. In it, there is (evidence) that the beneficial love is the love of Allaah and His Messenger and those who ally themselves with them.

17. In it, there is a refutation against the Jews and Christians from their saying, “We are the Children of Allaah and His Beloved.” (i.e. because this army was lead against the Jews of Khaybar by “…one whom Allaah and His Messenger love…")

18. In it, there is the meaning of His, the Most High’s saying:

“That is the Virtue of Allaah. He grants it to whomever He wills. Allaah is the owner of virtue.”

(This), because the virtue was received by one whom was absent (i.e. ‘Alee) and it was denied upon those who were (present and) trying to attain it.

19. In it, there is (evidence) for the obligation of Eemaan in the Qadaa wa’l-Qadr (i.e. destiny; the good and evil effects thereof) and the great Eemaan of the Sahaabah in the Qadr and their complete submission to it.

20. In it, there is a refutation against the Qadariyyah; those who held the opinion that the actions of mankind are not created.

21. In it, there is a refutation against the Nawaasib (i.e. an astray sect, which held enmity towards certain Sahaabah) who take ‘Alee as an enemy.

22. In it, there is a refutation against the Khawaarij who made Takfeer to ‘Alee (i.e. called him a Kaafir) and called him a Faasiq (i.e. transgressor).

23. In it, there is (evidence) that for the love of ‘Alee, is from Eemaan.

24. In it, there is a refutation against the Rawafidh (i.e. an extremist sect of the Shi’ites) who claim that they are the (sole) possessors of the love for ‘Alee.

25. In it, there is a refutation against the extreme Rawafidh who take ‘Alee as a deity (for worship). And that is from his saying “…a man…”

26. In it, there is (evidence) for the permissibility for complaining (due to pain) as long as there is no anger towards that which Allaah, the Powerful, the Mighty, has pre-ordained at all.

27. In it, there is (evidence) for the blessings within the saliva of the Prophet .

28. In it, there is (evidence) that the supplication of the Prophets are answered in most cases.

29. In it, there is (evidence) that the Imaam is to send who is best suited for the task and he does not take into consideration, the relations and the prestige (of others), nor lineage. And this does not mean that ‘Alee was superior to Abu Bakr or ‘Umar or ‘Uthmaan, rather that the circumstances called for a man like ‘Alee.

30. In it, there is (evidence) of the virtue of ‘Umar, may Allaah be pleased with him, and his high enthusiasm and zeal (for goodness).

31. In it, there is (evidence) for the permissibility of seeking for the leadership in the Deen.

32. In it, there is (evidence) for the strength of ‘Alee and his enthusiasm and zeal for Jihaad in the Path of Allaah.

33. In it, there is the meaning of His, the Most High’s saying:

“And fight them until there is not more Fitnah and the Deen is fully for Allaah.”

And that the Jihaad remains until the arrival of the (final) Hour.

34. In it, there is (evidence) for the permissibility of mentioning the positive attributes of specific individuals where there it no fear of Fitnah and he is free from pride and arrogance.

35. In it, there is (evidence) for the purity of saliva.

36. In it, there is (evidence) for the placing rewards, by the Imaam, to raise moral and (demonstrate) proper etiquette.

37. In it, there is (evidence) for the permissibility of Ruqya (i.e. a treatment of ailments with spiritual methods such as reciting certain verses from the Qur’aan etc.) and the blowing (as in the Sunnah of the Prophet where he used to recite the last three Soorahs of the Qur’aan and blow into his hands and pass them across his body) and that this does not negate the reliance (upon Allaah). And that is upon the saying that his ‘s blowing in the Hadeeth is a Ruqya whereas the most correct opinion is that this was a sign of his Prophethood.

38. In it, there is (evidence) for the command not to be hasteful and not rushing and to be cautious and to study the matters prior to engaging (the enemy).

39. In it, there is (evidence) that the Da’wah to Islaam precedes all else.

40. In it, there is (evidence) of the (importance) of the comprehension of the gradual approach while calling to Allaah, beginning with the most important (issues) to the least important ones.

41. In it, there is (evidence) that the general Da’wah must have within it, knowledge and comprehension and awareness and experience and proper diplomacy in acting with the people and the situations, as the ignorance makes matters worse and never benefits.

42. In it, there is (evidence) for the joining between the Da’wah and the Shahadatayn (i.e. two testimonies; La ilaaha il-Allaah and Muhammadar Rasool-Allaah) by clarifying their meanings and what they imply. Especially when, in the later generations, the ignorance of the meaning of La ilaaha il-Allaah has increased. Also, what they (i.e. the two testimonies) indicate from negation and affirmation.

43. In it, there is (evidence) for the virtue of guidence and the greatness of this matter.

44. In it, there is attempting to establish the Hujjah (i.e. to offer the clarifying argument with evidence for Tawheed and Islaam etc.) among the slaves.

45. In it, there is evidence for the obligation of clarifying the Hujjah and making the one who is called, understand it and removing any misunderstandings or problems or questions which arise.

46. In it, there is (evidence) for the virtue, which emerges from guiding the people. (And this is) general for men and women, however the (masculine) pronoun only indicates the common (phrasing).

47. In it, there is (evidence) that there is no comparison between the Dunya (i.e. this worldly life) and the Akhirah (i.e. the hereafter).

48. In it, there is (evidence) that being fond of the Dunya is not evil if the slave is following the command of Allaah in it.

49. In it, there is (evidence) for the permissibility of explaining the issue, by comparing it to known feelings.

50. In it, there is (evidence) that the guidance is two categories; (the first), the guidance of evidence and indication - and that is the role of the Prophets and the Messengers and the callers and performers of good and (the second), the guidance of Tawfeeq (i.e. conciliation and appeasement) - and that is unique to Allaah alone, the Omnipotent.

51. In it, there is (evidence) for the permissibility of taking an oath without being asked to do so.

52. In it, there is (evidence) for the great concern of the Prophet for the guidance of the slaves.

53. In it, there is (evidence) that the guidance of the people is more important to the Legislator (i.e. Allaah) than fighting them.

54. In it, there is a refutation against those who say that the Muslims have no motivation except shedding blood, because the Da’wah precedes the warfare. And if the Da’wah have reached them (i.e. the people), then it is allowed to fight them without warning because it has come in the two Saheehs (i.e. Bukhaaree and Muslim), that the Prophet attacked Banee Mustaliq while they were tending to their agriculture.

55. In it, there is (evidence) for the virtue of Jihaad in the Path of Allaah and being patient upon it.

56. In it, there is (evidence) that whomsoever is loved by Allaah, he will not be harmed by the hatred of others or by their lack of love.

57. In it, there is (evidence) for the obligation of hating whoever hates ‘Alee, may Allaah be pleased with him, and that loving him is from Eemaan.

58. In it, there is (evidence) of the comprehension of ‘Alee, may Allaah be merciful to him, and his vast knowledge and that is from his saying, “…And inform them of what is obligatory upon them from the Rights of Allaah…”

59. In it, there is (evidence) that a man is attributed to his father, even if he is a Kaafir (because ‘Alee was called ‘Alee bin Abee Taalib and Abu Taalib was a Kaafir).

60. In it, there is (evidence) of the manners of ‘Alee with the Prophet as he did not address him by name nor by his relation to him.

61. In it, there is (evidence) for the great right of Allaah upon His slaves, which must be granted and performed. Otherwise, he is from the people of the Fire. And this (right) is making Him, the Most High, one in worship and making His Prophet one in following.

62. In it, there is (evidence) that if an issue (i.e. command) from Allaah or His Messenger reaches one of His slaves, then it is upon him not to reject it or hesitate. Rather, he must hasten to perform it and act upon it.

63. In it, there is confirmation for the resurrection and recompense and the reckoning.

64. In it, there is the meaning of the name of Allaah “Al-Haseeb” (i.e. The Recompenser).

65. In it, there is (evidence) that it is upon the slaves to except from the people their outward appearances (as regards their being Muslim or not) and for them to leave the internal (reality) to Allaah, the Most High, as long as no actions are shown, which negate the Deen (i.e. religion) of Islaam.

66. In it, there is (evidence) for the permissibility of raising the voice in the presence of the people of virtue if there is a need (to do so).

67. In it, there is (evidence) for the obligation of examining the details when there are misunderstandings.

68. In it, there is the meaning of His, the Most High’s saying:

“And ask the people of knowledge if you do not know.”

69. In it, there is (evidence) that there is no Ijtihaad (i.e. deductive reasoning to attain the correct course) when there is a text (from the texts of the Sharee’ah) or whatever takes its place, such as the presence of the one who makes laws as this was the situation (in the Hadeeth).

70. In it, there is (evidence) that the greatest matter and most noble deed, which the slave must perform and expend his efforts in, is the Da’wah to Allaah and the concern for the guidance of the slaves.

71. In it, there is a refutation against the Takfeeri’een (i.e. those who flippantly call others disbelievers) who spend their time judging upon the slaves with Takfeer (i.e. to call one a Kaafir) and Tafseeq (i.e. to call one a Faasiq) instead of calling them to Tawheed and the Sunnah and making clear to them, that which the Messengers came with, and the Books which were revealed to them.

72. In it, there is (evidence) of the scrutiny and consideration of the Sahaabah towards one another.

73. In it, there is (evidence) that the Shahadatayn (i.e. the two testimonies) do not protect the blood and wealth of a slave unless he accompanies them with their rights. Otherwise, they do not benefit him with Allaah, the Most High.

74. In it, there is (evidence) that the application of the worldly punishments is from the responisbilities of the Sultan (i.e. proper Muslim ruler) or whoever takes his place.

75. In it, there is (evidence) for the forbiddance of the blood of the Muslims and their honour and their wealth except in their rights.

76. In it, there is (evidence) for the purity of the hearts of the Sahaabah as they did not (maliciously) envy ‘Alee due to that, with objection and wish and stripping the virtue from him. And Allaah, the Most High, knows best.

All Praise is due to Allaah, the Lord of all the Worlds.

From IISCA.org