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Criticism of the Study of Hadith Statements in Dhat Anawat
The author of the study, Abu Abd al-Rahman Ayman Ismail, began his study by referring to the text of a Hadith, namely the Hadith of Dhat Anwat, which states:
"Hadith:
On the authority of Abu Wajid al-Laiti, may Allah be pleased with him, he said: On the authority of Abu Wajid al-Laiti, may Allah be pleased with him, he said: We went out with the Messenger of Allah, may Allah be pleased with him. God bless him and grant him peace – Hunayn, we signed a covenant with disbelief, Rakīn is a Sidra tree, they devoted themselves to worship it, they entrusted their weapons to it, he said so. We passed by Al-Sidrah and we said: O Messenger of Allah, make Anwat for us as they have Anwat. Then the Messenger of Allah, may Allah bless him and grant him peace, said: " Allah is the Greatest, and they are the Sunnah, and you say, under the hand of the Ruler of my soul, as the Children of Israel said: “Make us a god, as they have gods,” you are. Those who abandon colors} [الأعراف: 138] You will be following the traditions of those who came before you. "
Then he mentioned some books in which he mentioned hadith and said:
#Hadith Graduation: Muzani said that Shafi’i told us that he said: I heard Sufyan ibn Uyana narrate on the authority of Zuhri, on the authority of Sinan, on the authority of Abu Wajid al-Laythi, and then he quoted the hadith. Ahmad included it in Al-Musnad (21897), Al-Maruzi included it in Al-Sunnah (37), and Al-Tirmidhi included it in the chapter “Temptation” (2180), he said: Hasan Sahih, Al-Nasa’i in Al-Tafsir from his Sunan Al-Kubra (11121), and Ibn Abi Asim in Al-Sunnah (76), and Al-Albani in "Shadow of Heaven" (76)"
He mentioned some of the statements people made about the authenticity of the hadith and said:
"Shuaib Arnot says:
According to Muslim Ghalib’s hadith, its chain of transmission is authentic: The narrator said: We went out with the Messenger of Allah – may Allah bless him and grant him peace – to Hunain: (Hunain) is a place between Taif and Makkah, where the famous Battle of Hunain took place. His saying (called Dhath Anwat): Al-Hamawi said. "In the pre-Islamic era, out of respect for it, every year they would come to a huge green tree, hang their weapons on it, and slaughter it there. It is said that when they came for Hajj, they would slaughter it there. They would hang their robes on it, and out of respect for the temple, they would enter the sanctuary without wearing robes, which is why it is called Anawat. It is said: If he hangs it, he gives him something." * He said, may God bless him and give him peace " This is Sunnah": Plural form of Sunnah, and (Sunnah) linguistically: ways, whether good or bad, and the meaning here: the ways of the people of the air and the innovations they invented on their own after the Prophet, such as changing their religion and distorting their books, as was done to the Children of Israel, following the example of a pair of sandals. "
He then spoke about the significance of the Sunnah and said:
"General meaning of the hadith of this chapter: He said, may Allah be pleased with him: We went out with the Messenger of Allah – may Allah bless him and grant him peace – on the day of Hunay, we just became familiar with doubt: This sentence means that one of the companions who went out with the Prophet – may Allah bless him and grant him peace – on the day of Hunay, he converted to Islam after conquering Mecca, he was called " The Assumption of Conquest " So they went out with the Prophet – may Allah bless him and grant him peace – at the battle of Hunah, and the narrator says: " For the polytheists, there is a Sidra to which they dedicate themselves: to dedicate oneself to a thing is to hold fast to it, as the words of Abraham, peace be upon him (What are these statues that you dedicate?) The narrator says: "They entrusted it with their weapons " That is, they hung their weapons on it, so we say, O Messenger of God: " Make Dhat Anwaat for us, just like they have Dhat Anwaat " That is: make a tree for us and we hang our weapons on it, just like they had a tree to hang them on, and the polytheists used to do this to seek blessings from these trees so that the weapons would increase in strength, for example, so that they would not break in battle, and then those who converted to Islam told the Prophet – may Allah bless him and grant him peace – to make Dhat Anawat for us, which means to hang our weapons on it, and Anawat means: i.e. to hang it up, so the Prophet, may Allah bless him and grant him peace, said: "Praise God " In the narration: He said " God is great " You said, as the Israelites said to Moses ""
Based on the multiple benefits of the Sunnah, he said:
"There are many benefits to this hadith:
The first benefit: (Good intentions require good efforts)
This rule is extremely important, meaning that having correct and sound intentions alone is not enough to correct corrupt behavior, but sound intentions also require correct actions, that is, physical actions.
• Yes, actions are based on intentions, but right intentions, in order for the results to be acceptable and rewarded, must be accompanied by good deeds that are in accordance with the principles of the Shariah, therefore, the Blessed Most High said (So whoever wishes to meet his Lord, let him do good deeds and do not worship his Lord with others.) Oh God – peace be upon him and God Almighty – about polytheism, polytheism of intentions and actions, and commanded to correct one’s intentions, but rather say (let him do what is righteous) unless it is in accordance with the Book and the Sunnah. The Prophet of the Prophet, may Allah bless him and grant him peace, Ibn Kathir said: God Almighty said {So whoever wishes to meet his Lord} means: his righteous reward and reward, {let him do what is righteous} as long as it is in. Keeping the Laws of God {and do not associate with anyone to worship his Lord}, this is what it means to face God alone without partners, these are the two pillars of acceptable work, must be sincere and correct to God. According to the law of the Messenger of Allah[may Allah’s prayers and peace be upon him]when the Prophet (may Allah’s prayers and peace be upon him) forbade his companions and his nation to pray in a mosque where there were graves, he (may God bless him) knew that if his companions entered a mosque – even if there were a thousand graves in it – they would pray to the Almighty, and he was sure of this and knew their good intentions, but. He was not satisfied with just good intentions, but ordered them to do good, that is, to give up praying in mosques where there were graves. Hadith of this chapter: Those who had just entered the era of disbelief, their intentions were good, they did not intend to seek blessings from the tree and anoint themselves with it like the polytheists. Until they devoted themselves to this tree and attached their weapons to this tree to seek blessings from the tree itself, these noble companions did not intend, but their intentions were good. Hanging up their weapons and praying for blessings, and sitting there to pray for blessings. However, the Prophet – may Allah bless him and grant him peace – did not settle for good intentions but called their request as some say.[صلىاللهعليهوسلموتأمل:لمانهىالنبى-صلىاللهعليهوسلم-أصحابهوأمتهعنالصلاةبالمساجدالتىبهاقبور،هويعلمصلىاللهعليهوسلمأنأصحابهاذادخلوامسجدا-ولوفيهألفقبر-فأنهميصّلونللهتعالى،هوعلىيقينبذلكويعلمحسننيتهم،ولكنهصلىاللهعليهوسلممااكتفىبحسنالنيةفقط،ولكنأمرهمبحسنالعمل،وذلكبتركالصلاةفىالمساجدالتىبهاقبورأماعنعلاقةهذهالقاعدةبحديثالباب:فإنَّهؤلءالنفرالذينكانواحدثاءعهدبكفر،كانمقصدهممقصداًحسناً،فهملميقصدواشجرةيتبركونبها،ويتمسحونبها،كمافعلهالمشركونالذينتعلقتقلوبهمبالشجرة،حتىعكفوالهاوأناطوابهاأسلحتهمطلباًللبركةمنذاتالشجرة،فلميكنهؤلاءالصحبالكرامقاصدينلذلكبلكانتنيتهمنيةحسنة،فهمأرادوافقطشجرةيعلّقونبهاأسلحتهمللبركة،ويجلسونعندهاللبركة،ومعذلكفإنالنبى-صلىاللهعليهوسلم-مااكتفىبحسنالنية،بلسمىطلبهمهذاكمنقال[愿安拉的祈祷与平安降临在他身上并考虑：当先知——愿安拉的祈祷与平安降临在他身上——禁止他的同伴和他的国家在有坟墓的清真寺里祈祷时，他——愿上帝保佑他——知道如果他的同伴进入一座清真寺——即使里面有一千个坟墓——他们也会向全能的上帝祈祷，他确信这一点，也知道他们的善意，但是。他不满足于仅仅善意，而是命令他们行善，即放弃在有坟墓的清真寺里祈祷。本章的圣训：这些刚进入不信仰时代的人，他们的意图是好的，他们并不打算像多神教徒那样，从树中寻求祝福并用它涂油自己。直到他们全身心地投入到这棵树上，并把武器附在这棵树上，以寻求这棵树本身的祝福时，这些高贵的同伴们并不是故意的，而是他们的意图是好的。挂起武器祈求祝福，并坐在那里祈求祝福。然而，先知——愿真主保佑他并赐他平安——并没有满足于良好的意愿，而是像有人说的那样称呼他们的请求。[صلىاللهعليهوسلموتأمل:لمانهىالنبى-صلىاللهعليهوسلم-أصحابهوأمتهعنالصلاةبالمساجدالتىبهاقبور،هويعلمصلىاللهعليهوسلمأنأصحابهاذادخلوامسجدا-ولوفيهألفقبر-فأنهميصّلونللهتعالى،هوعلىيقينبذلكويعلمحسننيتهم،ولكنهصلىاللهعليهوسلممااكتفىبحسنالنيةفقط،ولكنأمرهمبحسنالعمل،وذلكبتركالصلاةفىالمساجدالتىبهاقبورأماعنعلاقةهذهالقاعدةبحديثالباب:فإنَّهؤلاءالنفرالذينكانواحدثاءعهدبكفر،كانمقصدهممقصداًحسناً،فهملميقصدواشجرةيتبركونبها،ويتمسحونبها،كمافعلهالمشركونالذينتعلقتقلوبهمبالشجرة،حتىعكفوالهاوأناطوابهاأسلحتهمطلباًللبركةمنذاتالشجرة،فلميكنهؤلاءالصحبالكرامقاصدينلذلكبلكانتنيتهمنيةحسنة،فهمأرادوافقطشجرةيعلّقونبهاأسلحتهمللبركة،ويجلسونعندهاللبركة،ومعذلكفإنالنبى-صلىاللهعليهوسلم-مااكتفىبحسنالنية،بلسمىطلبهمهذاكمنقال" Create a God for us, just as they have a God"The Prophet – may Allah bless him and grant him peace – equated this request with the request of the people of Moses, who said (make us a god like they have gods)
2 – Second benefit: – This is the problem of ignorance excuse:
First, we say: God the Most High says: " In fact, God will not forgive anyone who connects others to Himself, but He will forgive anyone else He wishes. " Whatever is not in polytheism is under the will of the individual, and for polytheism, this is a red line, if a polytheist brings his Lord – the Supreme – almost as much gold and silver as the earth, he will not accept this, but scholars say that if a person gets confused about them and then commits a sin, then in polytheism, it removes the description of polytheism (from the person, not from the action). These excuses include:
Ignorance, interpretation, error and forgetfulness* Whoever falls into polytheism and is ignorant, wrong, forgetful or misinterpreted, these excuses will remove the dominion of polytheism from him, this is from the point of view, not from the point of view of type. The meaning of the question of the excuse of ignorance from the evidence of the excuse of error is:-The Almighty says ((((and does not blame you for making an error, but for the intention of your heart) )) Like in the Hadith of a man in the desert, he was riding an animal with food and drink, he lost his animal and the things on it, so he sat waiting for death, and then he saw food and drink in front of his camel, and he said: “O God, you are my servant and I am your Lord.” This person made a mistake out of extreme joy, so he did not disbelieve this, even though he came with obvious disbelief, because he did not mean it, nor did he intend to say what it really means, but was saying it. In this state, he is like a careless person, a lost person, a forgetful person, and he does not take any responsibility for what he has done.
And these excuses: Interpretation: Interpretation is one of its meanings: it is an interpretation outside the correct legal meaning of the legal text, but it is stipulated here that this is a permissible interpretation, which does not invalidate the religion, it is acceptable to say it in the language of the Arabs, he said this with the intention of hitting the truth, he said it according to the rules of science, such a person has reason to fall into interpretation.
This is indicated by what he said, “May the prayers and peace of Allah be upon him”: (The One who is governed by the soul of Muhammad, my country will be divided into seventy-three sects, one of which will be in Paradise, and seventy – two in Hell), Abu Suleiman Al-Khattabi said: It has great significance. However, all these sects are not outside the religion; because the Prophet, may Allah bless him and grant him peace, made them part of his country, and it is said: The interpreter does not leave the religion, even if he makes mistakes in his interpretation.
One of the most forgivable issues in the matter of atonement is the issue of ignorance: for example, the hadith of a man who doubted the ability of Allah Almighty to gather him together after burning him to death, and the hadith in two books of the Sunnah: The man said: " {If I die, then burn me, then crush me, then leave me in the sea. If God has power over me, He will punish me with a torment that no one in the world has ever punished. God said to him, “What caused you to do such a thing?” He said, “Your fear,” so he was forgiven. Shaykh Islam Ibn Taymiyya said, “This is a person who doubts God’s power and God.” Instead, he believed that if he was a descendant, he would not be brought back, which is unbelievable according to the consensus of Muslims, but he was ignorant and did not know that he was a believer who feared God’s punishment. He was forgiven for this, and the interpreters of the Ittihad people who were keen on following the Messenger deserve more forgiveness than this.
And from the Sunnah: Four hadiths will be confirmed on the Day of Resurrection: On the authority of Anas ibn Malik – may Allah be pleased with him – he said: The Messenger of Allah – may Allah bless him and grant him peace – said: " Four will protest on the Day of Resurrection: and one of them will die during that period and he will say: My Lord, no messenger has come to you. ) And the Messenger of Allah – may Allah bless him and grant him peace – said:" “Whoever in this country, whether a Jew or a Christian, does not believe what I bring when he hears about me and dies, unless he will be one of the companions of Hell – Sheikh Al-Islam Ibn Taymiyyah said: – That is. That is why I used to say to those Jahmiyyahs who denied that Almighty Allah is above the throne: If I agree with you, I am an infidel. Because I know that what you say is disbelief, and to me you disbelieve because of your ignorance " >>> May God have mercy on him, he said: " After understanding what the Messenger brought, we must know that there was no rule for his people to call upon any dead person, neither to verbally ask for help nor to do anything else, just as there was no rule for his people to prostrate themselves before the dead or do anything else. On the contrary, we know that this is polytheism which was forbidden by Allah Almighty and His Messenger, but due to the general ignorance and lack of understanding of the implications of the message by many later people, it was impossible for them to be declared apostates for this reason for several generations until they understood what the Messenger – may Allah bless him and grant him peace – brought. " ** Ibn al-Qayyim said: "As for the ignorance of disbelief when the evidence is not established, and the inability to know this, this is why Allah denied torture until the evidence of the Messenger was established.
Sheikh Mohammed bin Abdul Wahab said: If we: We will not declare takfir to those who worship the statue of Abdul Qadir, the statue on the tomb of Ahmad Badawi and others like them because of their ignorance and lack of anyone to warn them. "
The man went back to the hadith and pointed to a word that would ruin the entire hadith and make it seem as if the incident had never happened, so he said:
"Coming back to the hadith in this chapter: These were a group of the Sahabi-may Allah be pleased with them-who at first did not believe that seeking blessings from trees, stones and idols was something they had inherited from pre-Islamic times. The excuse for this request was that they had recently signed a covenant with Islam which led to ignorance, so they asked to raise the issue of polytheism in a place, and the companions mentioned an excuse in their speech, saying: ((((And we are novices in the era of disbelief)) Therefore, the Prophet – may Allah bless him and grant him peace – forgave their ignorance because they were novices in the era of disbelief. Sheikh Islam Ibn Taymiyya said: Imam. Agree that whoever grew up in the desert far away from … is a person of knowledge and belief, and he is a novice in Islam, so he denies any of these obvious and common rulings, so he will not be judged as a disbeliever until he knows what ** This shows that if a diligent Muslim speaks disbelief without knowing it, then he will be alerted to it and then repent from his time, because he did not disbelieve like the sons of Israel and the Banu who prayed to the Prophet, may Allah bless him and grant him peace. Branch: The excuse of ignorance is not absolute, because not every ignorant person can be forgiven for his ignorance, but it varies according to the situation of ignorance. The person and the situation of the unknown. " *A) According to the case of the ignorant person: he is a person who grew up in a desert area without extensive knowledge, or he is new to Islam like the person of this hadith, or he may have learned and strived to seek knowledge but was wrong, then this person can be forgiven for his ignorance, unlike another person who neglected the knowledge of Shariah, or the evidence came to him and he stubbornly argued about it, or he rejected it, as God Almighty said ((Those who disbelieve will be far away from what they were warned about)) so the ruling in these two cases is different."
What definitely makes a conversation a lie is one sentence "We recently signed an incredible contract "or "We just started to doubt "
They are not new to disbelief, but they are new to Islam, because they converted to Islam on the day of conquest, so they are old to disbelief.
The speaker is Abu Waqid al-Laythi, who was not from the Muslim faith al-Fath, but was an old immigrant, as described in the book al-Isaba fi Ma’rifat al-Sahaba:
"Abu Wajid Al-Laisi.
His name varies, some say Al-Harith bin Malik, some say Ibn Awf, and some say Auf bin Al-Harith bin Asid bin Jabir bin Abd Manat bin Shuja’ bin Amer bin Laith. Bin Bakr bin Abdul Manat bin Ali bin Kinah, an ally of bin Asad, Ibn Shiban, Bawardi and Abu Ahmad al-Hakim, said: It is said. He witnessed Badr himself, but it has not been confirmed.
Ibn Sa’d said: He converted to Islam in the past, and on the day of the conquest of Hunain, he raised the banners of Banuraith, Damra and Sa’d ibn Bakr, and in the battle of Tabuk, he mobilized Banuraith, and he went to Mecca and stayed there for a year and died. He said in another place: He was buried in the cemetery of Al-Muhajireen"
Curiously, the book Al-Isaba also treats this as a hypothesis of conquest, saying:
"Zuhri stated that he converted to Islam on the day of the conquest and attributed it to Sinan ibn Abi Sinan al-Du’ali. Ibn Manda included this in Zuhri’s chain of transmission based on that person saying: He witnessed what Yunus ibn Bukayr reported in the battle of Ibn Ishaq, on the authority of his father, on the authority of the Banu Mazan, and on the authority of Abu Wajid, who said: I. on the day of Badr, followed a polytheist and attacked him with my sword, but before my sword reached him, his head fell, so I knew that someone else killed him.
The statements of those who claim that he witnessed Badr contradict those of al-Wazidi who say that he died in the year sixty-eight, at the age of seventy-five, since this implies that he was born after the battle of Badr. It is said: He was seventy-five when he died, so he was twelve at the time of the battle of Badr, and this also applies to Abu al-Hasan al-Ziyadi’s statement that he was born in the year in which Ibn Abbas was born."
The discussion about it is contradictory, just as the narration about Dhat Anwat itself is contradictory in the narration. Sometimes it is addressed to the Hawajin, sometimes to the Quraysh, sometimes to the polytheists in general, and sometimes to the pilgrims going to the Temple.
The author of the study, Abu Abd al-Rahman Ayman Ismail, began his study by referring to the text of a Hadith, namely the Hadith of Dhat Anwat, which states:
"Hadith:
On the authority of Abu Wajid al-Laiti, may Allah be pleased with him, he said: On the authority of Abu Wajid al-Laiti, may Allah be pleased with him, he said: We went out with the Messenger of Allah, may Allah be pleased with him. God bless him and grant him peace – Hunayn, we signed a covenant with disbelief, Rakīn is a Sidra tree, they devoted themselves to worship it, they entrusted their weapons to it, he said so. We passed by Al-Sidrah and we said: O Messenger of Allah, make Anwat for us as they have Anwat. Then the Messenger of Allah, may Allah bless him and grant him peace, said: " Allah is the Greatest, and they are the Sunnah, and you say, under the hand of the Ruler of my soul, as the Children of Israel said: “Make us a god, as they have gods,” you are. Those who abandon colors} [الأعراف: 138] You will be following the traditions of those who came before you. "
Then he mentioned some books in which he mentioned hadith and said:
#Hadith Graduation: Muzani said that Shafi’i told us that he said: I heard Sufyan ibn Uyana narrate on the authority of Zuhri, on the authority of Sinan, on the authority of Abu Wajid al-Laythi, and then he quoted the hadith. Ahmad included it in Al-Musnad (21897), Al-Maruzi included it in Al-Sunnah (37), and Al-Tirmidhi included it in the chapter “Temptation” (2180), he said: Hasan Sahih, Al-Nasa’i in Al-Tafsir from his Sunan Al-Kubra (11121), and Ibn Abi Asim in Al-Sunnah (76), and Al-Albani in "Shadow of Heaven" (76)"
He mentioned some of the statements people made about the authenticity of the hadith and said:
"Shuaib Arnot says:
According to Muslim Ghalib’s hadith, its chain of transmission is authentic: The narrator said: We went out with the Messenger of Allah – may Allah bless him and grant him peace – to Hunain: (Hunain) is a place between Taif and Makkah, where the famous Battle of Hunain took place. His saying (called Dhath Anwat): Al-Hamawi said. "In the pre-Islamic era, out of respect for it, every year they would come to a huge green tree, hang their weapons on it, and slaughter it there. It is said that when they came for Hajj, they would slaughter it there. They would hang their robes on it, and out of respect for the temple, they would enter the sanctuary without wearing robes, which is why it is called Anawat. It is said: If he hangs it, he gives him something." * He said, may God bless him and give him peace " This is Sunnah": Plural form of Sunnah, and (Sunnah) linguistically: ways, whether good or bad, and the meaning here: the ways of the people of the air and the innovations they invented on their own after the Prophet, such as changing their religion and distorting their books, as was done to the Children of Israel, following the example of a pair of sandals. "
He then spoke about the significance of the Sunnah and said:
"General meaning of the hadith of this chapter: He said, may Allah be pleased with him: We went out with the Messenger of Allah – may Allah bless him and grant him peace – on the day of Hunay, we just became familiar with doubt: This sentence means that one of the companions who went out with the Prophet – may Allah bless him and grant him peace – on the day of Hunay, he converted to Islam after conquering Mecca, he was called " The Assumption of Conquest " So they went out with the Prophet – may Allah bless him and grant him peace – at the battle of Hunah, and the narrator says: " For the polytheists, there is a Sidra to which they dedicate themselves: to dedicate oneself to a thing is to hold fast to it, as the words of Abraham, peace be upon him (What are these statues that you dedicate?) The narrator says: "They entrusted it with their weapons " That is, they hung their weapons on it, so we say, O Messenger of God: " Make Dhat Anwaat for us, just like they have Dhat Anwaat " That is: make a tree for us and we hang our weapons on it, just like they had a tree to hang them on, and the polytheists used to do this to seek blessings from these trees so that the weapons would increase in strength, for example, so that they would not break in battle, and then those who converted to Islam told the Prophet – may Allah bless him and grant him peace – to make Dhat Anawat for us, which means to hang our weapons on it, and Anawat means: i.e. to hang it up, so the Prophet, may Allah bless him and grant him peace, said: "Praise God " In the narration: He said " God is great " You said, as the Israelites said to Moses ""
Based on the multiple benefits of the Sunnah, he said:
"There are many benefits to this hadith:
The first benefit: (Good intentions require good efforts)
This rule is extremely important, meaning that having correct and sound intentions alone is not enough to correct corrupt behavior, but sound intentions also require correct actions, that is, physical actions.
• Yes, actions are based on intentions, but right intentions, in order for the results to be acceptable and rewarded, must be accompanied by good deeds that are in accordance with the principles of the Shariah, therefore, the Blessed Most High said (So whoever wishes to meet his Lord, let him do good deeds and do not worship his Lord with others.) Oh God – peace be upon him and God Almighty – about polytheism, polytheism of intentions and actions, and commanded to correct one’s intentions, but rather say (let him do what is righteous) unless it is in accordance with the Book and the Sunnah. The Prophet of the Prophet, may Allah bless him and grant him peace, Ibn Kathir said: God Almighty said {So whoever wishes to meet his Lord} means: his righteous reward and reward, {let him do what is righteous} as long as it is in. Keeping the Laws of God {and do not associate with anyone to worship his Lord}, this is what it means to face God alone without partners, these are the two pillars of acceptable work, must be sincere and correct to God. According to the law of the Messenger of Allah[may Allah’s prayers and peace be upon him]when the Prophet (may Allah’s prayers and peace be upon him) forbade his companions and his nation to pray in a mosque where there were graves, he (may God bless him) knew that if his companions entered a mosque – even if there were a thousand graves in it – they would pray to the Almighty, and he was sure of this and knew their good intentions, but. He was not satisfied with just good intentions, but ordered them to do good, that is, to give up praying in mosques where there were graves. Hadith of this chapter: Those who had just entered the era of disbelief, their intentions were good, they did not intend to seek blessings from the tree and anoint themselves with it like the polytheists. Until they devoted themselves to this tree and attached their weapons to this tree to seek blessings from the tree itself, these noble companions did not intend, but their intentions were good. Hanging up their weapons and praying for blessings, and sitting there to pray for blessings. However, the Prophet – may Allah bless him and grant him peace – did not settle for good intentions but called their request as some say.[صلىاللهعليهوسلموتأمل:لمانهىالنبى-صلىاللهعليهوسلم-أصحابهوأمتهعنالصلاةبالمساجدالتىبهاقبور،هويعلمصلىاللهعليهوسلمأنأصحابهاذادخلوامسجدا-ولوفيهألفقبر-فأنهميصّلونللهتعالى،هوعلىيقينبذلكويعلمحسننيتهم،ولكنهصلىاللهعليهوسلممااكتفىبحسنالنيةفقط،ولكنأمرهمبحسنالعمل،وذلكبتركالصلاةفىالمساجدالتىبهاقبورأماعنعلاقةهذهالقاعدةبحديثالباب:فإنَّهؤلءالنفرالذينكانواحدثاءعهدبكفر،كانمقصدهممقصداًحسناً،فهملميقصدواشجرةيتبركونبها،ويتمسحونبها،كمافعلهالمشركونالذينتعلقتقلوبهمبالشجرة،حتىعكفوالهاوأناطوابهاأسلحتهمطلباًللبركةمنذاتالشجرة،فلميكنهؤلاءالصحبالكرامقاصدينلذلكبلكانتنيتهمنيةحسنة،فهمأرادوافقطشجرةيعلّقونبهاأسلحتهمللبركة،ويجلسونعندهاللبركة،ومعذلكفإنالنبى-صلىاللهعليهوسلم-مااكتفىبحسنالنية،بلسمىطلبهمهذاكمنقال[愿安拉的祈祷与平安降临在他身上并考虑：当先知——愿安拉的祈祷与平安降临在他身上——禁止他的同伴和他的国家在有坟墓的清真寺里祈祷时，他——愿上帝保佑他——知道如果他的同伴进入一座清真寺——即使里面有一千个坟墓——他们也会向全能的上帝祈祷，他确信这一点，也知道他们的善意，但是。他不满足于仅仅善意，而是命令他们行善，即放弃在有坟墓的清真寺里祈祷。本章的圣训：这些刚进入不信仰时代的人，他们的意图是好的，他们并不打算像多神教徒那样，从树中寻求祝福并用它涂油自己。直到他们全身心地投入到这棵树上，并把武器附在这棵树上，以寻求这棵树本身的祝福时，这些高贵的同伴们并不是故意的，而是他们的意图是好的。挂起武器祈求祝福，并坐在那里祈求祝福。然而，先知——愿真主保佑他并赐他平安——并没有满足于良好的意愿，而是像有人说的那样称呼他们的请求。[صلىاللهعليهوسلموتأمل:لمانهىالنبى-صلىاللهعليهوسلم-أصحابهوأمتهعنالصلاةبالمساجدالتىبهاقبور،هويعلمصلىاللهعليهوسلمأنأصحابهاذادخلوامسجدا-ولوفيهألفقبر-فأنهميصّلونللهتعالى،هوعلىيقينبذلكويعلمحسننيتهم،ولكنهصلىاللهعليهوسلممااكتفىبحسنالنيةفقط،ولكنأمرهمبحسنالعمل،وذلكبتركالصلاةفىالمساجدالتىبهاقبورأماعنعلاقةهذهالقاعدةبحديثالباب:فإنَّهؤلاءالنفرالذينكانواحدثاءعهدبكفر،كانمقصدهممقصداًحسناً،فهملميقصدواشجرةيتبركونبها،ويتمسحونبها،كمافعلهالمشركونالذينتعلقتقلوبهمبالشجرة،حتىعكفوالهاوأناطوابهاأسلحتهمطلباًللبركةمنذاتالشجرة،فلميكنهؤلاءالصحبالكرامقاصدينلذلكبلكانتنيتهمنيةحسنة،فهمأرادوافقطشجرةيعلّقونبهاأسلحتهمللبركة،ويجلسونعندهاللبركة،ومعذلكفإنالنبى-صلىاللهعليهوسلم-مااكتفىبحسنالنية،بلسمىطلبهمهذاكمنقال" Create a God for us, just as they have a God"The Prophet – may Allah bless him and grant him peace – equated this request with the request of the people of Moses, who said (make us a god like they have gods)
2 – Second benefit: – This is the problem of ignorance excuse:
First, we say: God the Most High says: " In fact, God will not forgive anyone who connects others to Himself, but He will forgive anyone else He wishes. " Whatever is not in polytheism is under the will of the individual, and for polytheism, this is a red line, if a polytheist brings his Lord – the Supreme – almost as much gold and silver as the earth, he will not accept this, but scholars say that if a person gets confused about them and then commits a sin, then in polytheism, it removes the description of polytheism (from the person, not from the action). These excuses include:
Ignorance, interpretation, error and forgetfulness* Whoever falls into polytheism and is ignorant, wrong, forgetful or misinterpreted, these excuses will remove the dominion of polytheism from him, this is from the point of view, not from the point of view of type. The meaning of the question of the excuse of ignorance from the evidence of the excuse of error is:-The Almighty says ((((and does not blame you for making an error, but for the intention of your heart) )) Like in the Hadith of a man in the desert, he was riding an animal with food and drink, he lost his animal and the things on it, so he sat waiting for death, and then he saw food and drink in front of his camel, and he said: “O God, you are my servant and I am your Lord.” This person made a mistake out of extreme joy, so he did not disbelieve this, even though he came with obvious disbelief, because he did not mean it, nor did he intend to say what it really means, but was saying it. In this state, he is like a careless person, a lost person, a forgetful person, and he does not take any responsibility for what he has done.
And these excuses: Interpretation: Interpretation is one of its meanings: it is an interpretation outside the correct legal meaning of the legal text, but it is stipulated here that this is a permissible interpretation, which does not invalidate the religion, it is acceptable to say it in the language of the Arabs, he said this with the intention of hitting the truth, he said it according to the rules of science, such a person has reason to fall into interpretation.
This is indicated by what he said, “May the prayers and peace of Allah be upon him”: (The One who is governed by the soul of Muhammad, my country will be divided into seventy-three sects, one of which will be in Paradise, and seventy – two in Hell), Abu Suleiman Al-Khattabi said: It has great significance. However, all these sects are not outside the religion; because the Prophet, may Allah bless him and grant him peace, made them part of his country, and it is said: The interpreter does not leave the religion, even if he makes mistakes in his interpretation.
One of the most forgivable issues in the matter of atonement is the issue of ignorance: for example, the hadith of a man who doubted the ability of Allah Almighty to gather him together after burning him to death, and the hadith in two books of the Sunnah: The man said: " {If I die, then burn me, then crush me, then leave me in the sea. If God has power over me, He will punish me with a torment that no one in the world has ever punished. God said to him, “What caused you to do such a thing?” He said, “Your fear,” so he was forgiven. Shaykh Islam Ibn Taymiyya said, “This is a person who doubts God’s power and God.” Instead, he believed that if he was a descendant, he would not be brought back, which is unbelievable according to the consensus of Muslims, but he was ignorant and did not know that he was a believer who feared God’s punishment. He was forgiven for this, and the interpreters of the Ittihad people who were keen on following the Messenger deserve more forgiveness than this.
And from the Sunnah: Four hadiths will be confirmed on the Day of Resurrection: On the authority of Anas ibn Malik – may Allah be pleased with him – he said: The Messenger of Allah – may Allah bless him and grant him peace – said: " Four will protest on the Day of Resurrection: and one of them will die during that period and he will say: My Lord, no messenger has come to you. ) And the Messenger of Allah – may Allah bless him and grant him peace – said:" “Whoever in this country, whether a Jew or a Christian, does not believe what I bring when he hears about me and dies, unless he will be one of the companions of Hell – Sheikh Al-Islam Ibn Taymiyyah said: – That is. That is why I used to say to those Jahmiyyahs who denied that Almighty Allah is above the throne: If I agree with you, I am an infidel. Because I know that what you say is disbelief, and to me you disbelieve because of your ignorance " >>> May God have mercy on him, he said: " After understanding what the Messenger brought, we must know that there was no rule for his people to call upon any dead person, neither to verbally ask for help nor to do anything else, just as there was no rule for his people to prostrate themselves before the dead or do anything else. On the contrary, we know that this is polytheism which was forbidden by Allah Almighty and His Messenger, but due to the general ignorance and lack of understanding of the implications of the message by many later people, it was impossible for them to be declared apostates for this reason for several generations until they understood what the Messenger – may Allah bless him and grant him peace – brought. " ** Ibn al-Qayyim said: "As for the ignorance of disbelief when the evidence is not established, and the inability to know this, this is why Allah denied torture until the evidence of the Messenger was established.
Sheikh Mohammed bin Abdul Wahab said: If we: We will not declare takfir to those who worship the statue of Abdul Qadir, the statue on the tomb of Ahmad Badawi and others like them because of their ignorance and lack of anyone to warn them. "
The man went back to the hadith and pointed to a word that would ruin the entire hadith and make it seem as if the incident had never happened, so he said:
"Coming back to the hadith in this chapter: These were a group of the Sahabi-may Allah be pleased with them-who at first did not believe that seeking blessings from trees, stones and idols was something they had inherited from pre-Islamic times. The excuse for this request was that they had recently signed a covenant with Islam which led to ignorance, so they asked to raise the issue of polytheism in a place, and the companions mentioned an excuse in their speech, saying: ((((And we are novices in the era of disbelief)) Therefore, the Prophet – may Allah bless him and grant him peace – forgave their ignorance because they were novices in the era of disbelief. Sheikh Islam Ibn Taymiyya said: Imam. Agree that whoever grew up in the desert far away from … is a person of knowledge and belief, and he is a novice in Islam, so he denies any of these obvious and common rulings, so he will not be judged as a disbeliever until he knows what ** This shows that if a diligent Muslim speaks disbelief without knowing it, then he will be alerted to it and then repent from his time, because he did not disbelieve like the sons of Israel and the Banu who prayed to the Prophet, may Allah bless him and grant him peace. Branch: The excuse of ignorance is not absolute, because not every ignorant person can be forgiven for his ignorance, but it varies according to the situation of ignorance. The person and the situation of the unknown. " *A) According to the case of the ignorant person: he is a person who grew up in a desert area without extensive knowledge, or he is new to Islam like the person of this hadith, or he may have learned and strived to seek knowledge but was wrong, then this person can be forgiven for his ignorance, unlike another person who neglected the knowledge of Shariah, or the evidence came to him and he stubbornly argued about it, or he rejected it, as God Almighty said ((Those who disbelieve will be far away from what they were warned about)) so the ruling in these two cases is different."
What definitely makes a conversation a lie is one sentence "We recently signed an incredible contract "or "We just started to doubt "
They are not new to disbelief, but they are new to Islam, because they converted to Islam on the day of conquest, so they are old to disbelief.
The speaker is Abu Waqid al-Laythi, who was not from the Muslim faith al-Fath, but was an old immigrant, as described in the book al-Isaba fi Ma’rifat al-Sahaba:
"Abu Wajid Al-Laisi.
His name varies, some say Al-Harith bin Malik, some say Ibn Awf, and some say Auf bin Al-Harith bin Asid bin Jabir bin Abd Manat bin Shuja’ bin Amer bin Laith. Bin Bakr bin Abdul Manat bin Ali bin Kinah, an ally of bin Asad, Ibn Shiban, Bawardi and Abu Ahmad al-Hakim, said: It is said. He witnessed Badr himself, but it has not been confirmed.
Ibn Sa’d said: He converted to Islam in the past, and on the day of the conquest of Hunain, he raised the banners of Banuraith, Damra and Sa’d ibn Bakr, and in the battle of Tabuk, he mobilized Banuraith, and he went to Mecca and stayed there for a year and died. He said in another place: He was buried in the cemetery of Al-Muhajireen"
Curiously, the book Al-Isaba also treats this as a hypothesis of conquest, saying:
"Zuhri stated that he converted to Islam on the day of the conquest and attributed it to Sinan ibn Abi Sinan al-Du’ali. Ibn Manda included this in Zuhri’s chain of transmission based on that person saying: He witnessed what Yunus ibn Bukayr reported in the battle of Ibn Ishaq, on the authority of his father, on the authority of the Banu Mazan, and on the authority of Abu Wajid, who said: I. on the day of Badr, followed a polytheist and attacked him with my sword, but before my sword reached him, his head fell, so I knew that someone else killed him.
The statements of those who claim that he witnessed Badr contradict those of al-Wazidi who say that he died in the year sixty-eight, at the age of seventy-five, since this implies that he was born after the battle of Badr. It is said: He was seventy-five when he died, so he was twelve at the time of the battle of Badr, and this also applies to Abu al-Hasan al-Ziyadi’s statement that he was born in the year in which Ibn Abbas was born."
The discussion about it is contradictory, just as the narration about Dhat Anwat itself is contradictory in the narration. Sometimes it is addressed to the Hawajin, sometimes to the Quraysh, sometimes to the polytheists in general, and sometimes to the pilgrims going to the Temple.
source: Fragment Forum
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