Thursday, 27 April 2017
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The Explanation of Hadith Jibril about Iman - Page 7

Praise be to Allah, who preserved the Qur’an from being perverted, Allah said in the Qur’an:

 

 

﴿إِنَّا نَحْنُ نَزَّلْنَا الذِّكْرَ وَإِنَّا لَهُ لَحَافِظُونَ

Verse 9 of Surat al-Hijr means that Allah revealed the Qur’an and that He will preserve it.

All of the Qur’an is preserved until the Day of Judgment, the verses and the judgments of the Qur’an do not contradict one another, rather they agree with one another. Moreover, Allah ta^ala has revealed the Qur’an with verses (ayat) of clear meanings, while other verses have many meanings according to the rules of the Arabic language. Some people would read the Qur’an and get misguided by their invalid and wrong interpretation, while others are guided to the true and valid interpretation.

قال عليه الصلاةُ والسلام: "وَرُسُلِهِ": فيجبُ الإيمان بكُلِ أنبياءِ الله عزّ وجلّ والإِيمَانُ بِالرُسُلِ هُوَ التَصديقُ بِكُلِ مَا جَاءَ بِهِ الأنبياء وَكُلُ المُرسَلين، من عَرَفْنَا منهم ومَنْ لَم نَعرِف. وقد أرسل اللهُ عزّ وجلّ أنبياءَ كثيرين، أولُهُم ءادم، وكان نَبيًا رَسولاً، وءاخرُهُم سيدُنا محمّدٌ عليه الصلاة والسلام. منهم من كان نبيًا رسولاً ومنهم من كان نبيًا غير رسول. فالنَّبِيُّ الرسول هو من أَوحى اللهُ إليهِ بِشَرعٍ جَديدٍ فيه اختلاف عن شرعِ الرسول الذي قَبْلَهُ، وأما النبيُّ غيرُ الرسول فأنه أُوحيَ إليه باتباع شرع الرسول الذي قَبْلَهُ وَكُلٌّ أُمِرَ بالتبليغِ. ومَا قالَهُ بعضُ العلماء مِنْ أنَّ النبيَّ غيرَ الرسول هو من أُوحيَ إليه بشرعٍ ولم يؤمر بتبليغه هو غلَطٌ شَنيعٌ لا يُؤخَذُ بِهِ.كيفَ يُنَبَّأ ثُم لا يؤمر بالتبليغ وكيف يصح أن يُنبأ النبيُّ لنفسه فقط، فما أشنع هذه الغلطة، وهذه الغلطة موجودة في تفسير الجلالين وفي كتب عديدة.

 

The Messenger of Allah sallAllahu ^alayhi wa sallam said:

“His messengers”:

We must believe in all the prophets and all what they came with, those whom we know and those whom we do not know.

They were numerous. The first of them was Adam peace be upon him. The last one was our Prophet, Muhammad sallallahu ^alayhi wa sallam. Some of them were prophets and messengers and others were prophets not messengers. The prophet who is a messenger is one to whom Allah revealed new laws different from the Laws of the messenger before him. The prophet who was not a messenger also received the Revelation from Allah, in which he was ordered to follow the Laws of the messenger before him. Both the prophets and the messengers were ordered to convey their message. Some falsely defined the prophet who is not a messenger as: “The one who received the Revelation of a new set of laws, but was not ordered to convey them to others.” This is a serious error which one categorically must not adopt.

How the prophet would receive Revelation and then not ordered to convey it? Would a prophet be a prophet just for himself?

This mistake is so ugly, it is found in “Tafsir al-Jalalayn” and many other books.

والدليل أن كل نبي كان يُبلغُ هو قولُ اللهِ تعالى: ﴿وَمَآ أَرْسَلْنَا مِن قَبْلِكَ مِن رَّسُولٍ وَلا نَبِيٍّ إِلاَّ إِذَا تَمَنَّى~ أَلْقَى الشَّيْطَانُ فِي أُمْنِيَّتِهِ﴾ سورة الحج / 52.

فمعنى: ﴿أَرْسَلْنَا﴾ معناه أن الرسول والنبي كلاهما أرسلا ليُبَلغ كل منهما ما أمره الله تبليغه من قواعد الاعتقاد الصحيح باللهِ رَبِّ العَالمين وغير ذلك.

ومعنى﴿تَمَنَّى~﴾ في هذه الآيةِ دَعَا قومَهُ، ومعنَى ألقى الشّيطانُ في أمنيّته أي يَزيدُ الشيطانُ على ما قالوه ما لم يقولوه ليوهموا غَيرَهُم أن الأنبياء قالوا ذلك الكلامَ الفَاسِدَ.

قال الله تعالى: ﴿فَيَنسَخُ اللهُ مَا يُلقِي الشَّيْطَانُ﴾ سورة الحج / 52. أي يَكشِفُ اللهُ وَيُبيّنُ أَنَّهُ ليس من الأنبياء، وذلك ابتلاءٌ من اللهِ وامتحانٌ ليتَميَّزَ من يَتَّبعُ ما يَقُولُهُ الشَّيطَانُ ومن لا يتّبع فَيَهْلِكَ هذا ويَسعَدَ هذا.

The proof that every prophet used to convey what Allah has ordered him to convey is Allah’s saying:

﴿وَمَآ أَرْسَلْنَا مِن قَبْلِكَ مِن رَّسُولٍ وَلا نَبِيٍّ إِلاَّ إِذَا تَمَنَّى~ أَلْقَى الشَّيْطَانُ فِي أُمْنِيَّتِهِ

Allah’s saying:﴿أَرْسَلْنَا means that both of the messenger and the prophet were sent to convey what Allah has ordered them to convey about the rules of the correct belief in Allah the Lord of the Worlds and other than that.

The meaning of: ﴿تَمَنَّى~ in this verse is that each one of the messengers and the prophets called his people to the Religion.

The meaning of: ﴿ أَلْقَى الشَّيْطَانُ فِي أُمْنِيَّتِهِ﴾ is that the devil would add to what the messengers and the prophets said that which they did not say to deceive people and make them deluded that the prophets said that invalid saying.

Allah ta^ala said:

﴿فَيَنسَخُ اللهُ مَا يُلقِي الشَّيْطَانُ

It means that Allah reveals and makes it clear that the prophets did not make such statements that the devils injected to the people. Allah subjects the people to a trial so that the one who follows the devil will be distinguished from the one who does not follow. Consequently the one who follows the devil will fall in perdition and the one who does not follow him will be happy and in a good status.

يستحيلُ على الأنبياء عدم التبيلغ، كل واحد من الأنبياءِ بَلَّغَ ما أُوحيَ إليهِ، كُلُ أمور الدِّينِ بَلَّغوهَا، الَّذي يَزْعَمُ أَنَّ الأَنبياءَ أخفوا أمورًا مِن أُمورِ الدِّين ما بلغوها هذا كافر. بعض الأشياءِ ليست من القواعد الدينية النبيُّ صَلَّىَ اللهُ عَلَيهِ وَسَلَّمَ مَا بَلَّغهَا للعمومِ إنما بَلَّغَها لبعضِ أَصحَابِهِ مِثلُ حُذيفَةَ بنُ اليَمَان؛ النبيُّ عَليهِ الصَّلاةُ والسلامُ أخبَرَهُ أسماء بعض المنافقين الذين كانوا في المدينة، الرسول ما كان يعلم كل المنافقين الذين كانوا في المدينة. لذلك كان يسمى حُذيفَةَ بِصاحِبِ سِرِ رسولِ اللهِ صلى اللهُ عليه وسلم، كان سَيدنا عمر ابن الخطاب رضي الله عنه لا يحضر جنازة إذا عَرِفَ أنَ حُذيفةَ لم يحضرها.

هذا الأمر ليس فيه قاعدة شرعيةً إنَمَّا هو أمرٌ خَاصٌ ذكره لحذيفة بالخصوص لحكمةٍ يعلمها الله، مثل هذا أمرٌ يحصل. أما قواعد الدِّين، أمور الشريعة ما ينفع الإنسان في ءاخرته، ما هي الأشياء الحسنة في الدِّينِ، ما هي الأشياء التي تضر الإنسان في ءاخِرَتِهِ، ماذا ينبغي على الإنسان أن يفعل هذا لا يخفيهِ أَحَدٌ من الأنبياءِ لأَن اللهَ أرسلهم لتبليغ هذا للنَّاسِ.

It is impossible for the prophets not to convey their message, each one of them conveyed what was revealed to him; the one who claims that the prophets have concealed matters among the matters of the Religion and did not convey them is a blasphemer.

Some matters which are not from the Religious rules, the Prophet, sallallahu ^alayhi wa sallam, did not convey them to the public, rather he conveyed them to some of his Companions like Hudhayfah Ibn al-Yaman. The Prophet, sallallahu ^alayhi wa sallam, told him about the names of some of the hypocrites in Madinah; the Prophet did not use to know all of the names of the hypocrites who were in Madinah.

That is why Hudhayfah used to be called the one entrusted with the secret of the Messenger of Allah sallallahu ^alayhi wa sallam; our Master ^Umar may Allah raise his rank used to not attend a funeral which Hudhayfah Ibn al-Yaman did not attend.

This matter is not a Religious rule, rather it is a special matter which the Prophet mentioned to Hudhayfah out of a wisdom which Allah knows, so this kind of a matter does happen and there is nothing wrong about it. However, the rules of the Religious matters which include what benefits the human in the hereafter, what are the good matters in the Religion, what are the things which harm the person in the hereafter, what is the person supposed to do, are matters which none of the prophets would conceal, because Allah sent them to convey to the people.

وَلَيسَ في قَولِ النبي صلى الله عليه وسلم: "كان النبيُّ يرسَلُ إلى قومِهِ واُرسلتُ إلى الناسِ كافَّةً" أنَّ من سِوى نبيِّنا محمد صلى الله عليه وسلم لم يجب عليهِ أن يُبلّغَ مَن هُمْ سِوى قَومِهِ إِنَّما المعنَى أن الأنبياء غَيرَ نبيّنا أُرسلوا إلى أقوامِهم أي أنَّ النَّصَّ لَهُم كَانَ أن يُبلّغوا قومَهم ليس معناه أنهم لا يُبلغونَ سوى قومِهِم لأن الأمرَ بالمعروفِ والنهيَ عن المنكرِ واجبٌ على كلِ من استطاعَ من أفرادِ المؤمنينَ وذلكَ في حقّ الأنبياء أَوكَدُ.

The saying of the Prophet sallallahu alayhi wa sallam:

“The prophet used to be sent to his people and I was sent to all of the people.” Does not mean that it was not obligatory on the prophets, other than our Prophet Muhammad sallallahu alayhi wa sallam, to convey to other than his people. Rather the meaning is that the prophets other than our Prophet got the message to convey to their people; it does not mean that they do not convey to other than their people. Because commanding the obligatory (ma^ruf) and forbidding the unlawful (munkar) is obligatory on every one of the believers who can do it; as for the prophets, this matter is more confirmed to them.

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