Kitābu Al-Jāmi’i from the Book: Bulūghu Al-Marām by Ibn Hajar 07

*Shar’h Session*
بسم الله الرحمن الرحيم
وأصلي وأسلم على المبعوث رحمة للعالمين
وعلى آله وصحبه ومن اتبعهم بإحسان إلى يوم الدين

Assalāmu Alaykum Warahmatullāh Wabarakātuh
Respected brothers and sisters on the platform
You are welcome to this evenings session of the Halqah, we ask Allāh to make it beneficial to us all, āmīn
We must apologize for the inability to hold this for the last few days
We ask Allah to forgive us all, āmīn
We stopped at the explanation of the Fourth Hadīth which is the Hadīth of ‘Abdullah Ibn Mas’ūd:
And we explained its meanings

وعن ابن مسعود رضي الله عنه قال: قال رسول الله صلى الله عليه وسلم: (إذا كنتم ثلاثة فلا يتناجى اثنان دون الآخر، حتى تختلطوا بالناس، من أجل أن ذلك يحزنه) متفق عليه واللفظ لمسلم

“From Ibn Mas’ūd – radiyallāhu ‘anhu – who said: The Messenger of Allāh – salallāhu alayhi wasallam – said: “Whenever you are three in a place, let not two discuss alone without the third. Until they (the three) are in the midst of a lot of people. This is because this saddens him (the third that was takes out of the discussion).”

*The Fifth Hadīth*

وعن ابن عمر رضي الله عنهما قال: قال رسول الله صلى الله عليه وسلم: لا يقيم الرجل الرجل من مجلسه ثم يجلس فيه، ولكن تفسحوا وتوسعوا. متفق عليه

“From Ibn ‘Umar – radiyallāhu ‘anhumā – who said: The Messenger of Allāh – salallāhu alayhi wasallam – said:
“Let not any man make any other man rise from his sitting position and then sit in his place. Rather, make space and spread out” (Its Authenticity is) agreed upon (by Al-Bukhāri and Muslim)

As for the Illustrious Companion ‘Abdullah Ibn Umar – radiyallāhu ‘anhumā – then he was the Muhaddith Faqīh, the ‘Ālim and Mujtahid Abū Abdirrahmān ‘Abdullah Ibn ‘Umar Ibn Al-Khattāb – radiyallāhu ‘anhumā – who was born 610 years CE in Makkah before the Hijrah which is the year the revelation began to come to the Rasūl – salallāhu alayhi wasallam – to the Second Khalīfah and Imām Umar Ibn Al-Khattāb – radiyallāhu ‘anhu
His mother was Zainab bint Madh’ūn
He accepted Islam alongside his father when he did in Makkah before he reached the age of puberty
On the day of Badr, he was only 13 years of Age and he sought from the Rasūl – salallāhu alayhi wasallam – to permit him to take part in the Jihād with the band of Muslims, the Rasūl – salallāhu alayhi wasallam – rejected this die to his youthfulness. This was narrated from him by his freed slave Nāfi’
And after the Hijrah he remained a close companion of the Rasūl – salallāhu alayhi wasallam – and of those who strived with all they had for the Dīn of Allāh
Ibn Umar was among the younger Companions who exerted their bests on the Path of the Dīn and accompanied the Rasūl – salallāhu alayhi wasallam – throughout the Messengership
On the Day of Uhud, he offered himself again and the Rasūl – salallāhu alayhi wasallam – denied him participation
Then on the Day of Khandaq when he was 15 years, the Rasūl – salallāhu alayhi wasallam – permitted him
This report was recorded by Ibn Sa’ad in At-Tabaqāt, Ibn Hajar in Al-Isābah and Abū Nu’aym in Hilyatu Al-Awliyā

From this episode, Ulamā derived the age of 15 as the age of Puberty. While others said 18.
After the passing away of the Rasūl – salallāhu alayhi wasallam – he lived an exemplary life of sacrifice, worship, discipline and the spread of knowledge
After the Khandaq, he participated alongside the Rasūl – salallāhu alayhi wasallam – in all battles that resulted thereafter – radiyallāhu ‘anhu
He was famous for his Fiqh and Imām Muslim Ibn Shihāb Az-Zuhrī said about him: “We would not turn away from the position of Ibn ‘Umar on any matter for indeed he lived after the passing of the Rasūl – salallāhu alayhi wasallam – sixty years and nothing was feared for him nor for any of the Sahābah”
Imām Mālik said about him: “The Imām of the People to us, after Zayd Ibn Thābit was Abdullah Ibn ‘Umar. He lived sixty years giving Fatwah to people”
Imām Adh-Dhahabī – rahimahullāh – eulogized him by saying: “Where is the like of Ibn ‘Umar in his Dīn, his scrupulousness, his Ilm, his Godliness and his consciousness? A man to whom Khilāfah was offered and he rejected it? Was offered to be judge by the likes of Uthmān and he rejected it, and ambassadorship to Sham by ‘Alī and he fled away from it. Indeed Allāh chooses among His Servants and guides toward Himself those that repent.”
He was the most thorough of the Companions with respect to emulating the examples of the Rasūl – salallāhu alayhi wasallam – and following his Sunnah
And he was known for his penetrating insight and deep understanding of the Sharī’ah
Also he was of those who narrated much from the Rasūl – salallāhu alayhi wasallam
Baqiyy Ibn Mukhallad narrated that all of his Ahādith numbered 2630 as was mentioned by Adh-Dhahabī in the Siyar
168 of his narrations were recorded by both Imām Al-Bukhārī and Muslim. Most of the Companions testified to his simplicity, his Ibādah and the penetrating nature of his insight and understanding.

He passed away 74 years after the Hijrah in Makkah – radiyallāhu ‘anhu

May Allāh unite us with him in the Firdaws, āmīn
And Allāh knows best

In this Hadīth, the Rasūl – salallāhu alayhi wasallam – commanded us to be humble with regards to sitting in congregations
We derive the following lessons from this Hadīth:
1. It is Harām that a Muslim considers himself better than another Muslim
This is because “The most Honorable among you in the sight of Allāh is the one who has more Taqwah” as Allāh said in the Qur’ān.
If no Muslim is better than another Muslim, why then will a Muslim ask that another Muslim stand from his sitting position that he may sit instead?
Which among men has a metre for measuring the Fear of Allāh? Allāh alone knows who is higher in this
2. Whatever can lead to hurting and denigrating another Muslim must be avoided .
Of the wisdom behind this forbiddance is that standing someone up from his seat can lead to him getting hurt and its likes
Some ‘Ulamā have maintained that it is Makrūh. But their position is weak as is clear in this Hadīth

3. It is Harām to ask that someone stands up from his seat for you in any gathering unless if you were sitting there before and left to do something to return.
There is an exemption in this case as is established in the Hadīth from Abū Hurayrah and recorded by Imām Muslim
Sālim Ibn ‘Abdullah Ibn ‘Umar – radiyallāhu ‘anhumā – narrated from his father Abdullah Ibn ‘Umar, the narrator of this Hadīth that he refuses to sit on a seat from which someone was asked to stand for him. And he said the Rasūl – salallāhu alayhi wasallam – forbade such. This is evident in this, as Ibn Hajar said in Fat’hu Al-Bārī

And a similar report was recorded by Imām Abū Dāwud in the Sunan from Abdullah Ibn ‘Umar that the Rasūl – salallāhu alayhi wasallam – once confronted with same scenerio refused to sit in such a place
Another exemption is if the Seat was marked for certain persons. In this case, if another person sits there before their coming, they can be excused. Otherwise, it is Haram.

4. Likewise, it is the Sunnah to refuse to sit on a place from which someone was ordered to stand by the mere virtue of your own coming

Bārakallāhu fīkum