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الفتح الربانی
Fath al-Rabbani
كتاب الفضائلThe Book of Virtues
الفَصْلُ الخَامِسُ فِي فَضْلِ مَا بَيْنَ قَبْرِهِ وَمِنْبَرِهِ وَفَضْلٍ مَوْضَعِ الْمِنْبَرThe fifth section regarding the virtue of what is between his grave and pulpit, and the virtue of the location of the pulpit
Hadith 12694
اُردوEn
عَنْ أُمِّ سَلَمَةَ رَضِيَ اللَّهُ عَنْهَا عَنِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: ”قَوَائِمُ مِنْبَرِي رَوَاتِبُ فِي الْجَنَّةِ.“
It is narrated from Sayyida Umm Salama (may Allah be pleased with her) that the Noble Prophet (peace and blessings be upon him) said: The legs of my pulpit are fixed in Paradise.
Brief Explanation
Benefits: … To understand all the aforementioned narrations, consider the following discussion:
Fadhilat al-Shaykh Muhammad Ataullah Bhojiani rahimahullah said: It is possible that the part of the earth where the pulpit (minbar) was placed was transferred from Paradise, or that this pulpit will be transferred to Paradise. (Al-Ta‘liqat al-Salafiyyah: 1/80)
Consider the following hadith:
Sayyiduna Abdullah bin Zayd radi Allahu anhu narrates that the Messenger of Allah sallallahu alayhi wa sallam said: ((Mā bayna baytī wa minbarī rawdatun min riyāḍ al-jannah, wa minbarī ‘alā ḥawḍī.)) (Bukhari: 1888) … The area between my house and my pulpit is one of the gardens from the gardens of Paradise, and my pulpit is upon my cistern (ḥawḍ).
Hafiz Ibn Hajar rahimahullah said: The summary of the statements of the scholars and the meaning of this hadith is that:
1. This portion of land, in terms of the descent of mercy and attainment of felicity, is like a garden from the gardens of Paradise, especially in the time of the Prophet sallallahu alayhi wa sallam.
2. The worship performed in this area becomes a cause for Paradise.
3. The apparent meaning of this hadith is intended: that this piece is truly a garden from Paradise and it will be transferred to Paradise in the Hereafter.
As for the issue of “and my pulpit is upon my cistern (ḥawḍ),” the meaning is that the pulpit of the Prophet sallallahu alayhi wa sallam will be installed upon the cistern. Most scholars and jurists are of the opinion that what is meant is the very pulpit upon which the Prophet sallallahu alayhi wa sallam was standing while making this statement. It has also been said that what is meant is the pulpit that will be placed for the Prophet sallallahu alayhi wa sallam on the Day of Resurrection, but the first meaning is more appropriate. (Fath al-Bari: 4/125)
It is narrated from Sayyidah Aisha radi Allahu anha that the Messenger of Allah sallallahu alayhi wa sallam said: ((Buṭḥān ‘alā tur‘atin min tura‘ al-jannah.)) … The valley of Bathan is upon one of the gardens of Paradise. (Sahihah: 769, Daylami: 2/1/16)
With the explanation of the aforementioned ahadith, it becomes easy to understand this hadith.
It is more appropriate that all the narrations included in this chapter, as well as all ahadith containing such ambiguous meanings, be taken upon their apparent meaning, just as the noble Companions sufficed with hearing these Prophetic statements, and the virtue of these places also demands that the meaning which is immediately understood be accepted.
In any case, a few statements of the pious predecessors (salaf salihin) have been quoted so that the readers’ thirst may be quenched.
Fadhilat al-Shaykh Muhammad Ataullah Bhojiani rahimahullah said: It is possible that the part of the earth where the pulpit (minbar) was placed was transferred from Paradise, or that this pulpit will be transferred to Paradise. (Al-Ta‘liqat al-Salafiyyah: 1/80)
Consider the following hadith:
Sayyiduna Abdullah bin Zayd radi Allahu anhu narrates that the Messenger of Allah sallallahu alayhi wa sallam said: ((Mā bayna baytī wa minbarī rawdatun min riyāḍ al-jannah, wa minbarī ‘alā ḥawḍī.)) (Bukhari: 1888) … The area between my house and my pulpit is one of the gardens from the gardens of Paradise, and my pulpit is upon my cistern (ḥawḍ).
Hafiz Ibn Hajar rahimahullah said: The summary of the statements of the scholars and the meaning of this hadith is that:
1. This portion of land, in terms of the descent of mercy and attainment of felicity, is like a garden from the gardens of Paradise, especially in the time of the Prophet sallallahu alayhi wa sallam.
2. The worship performed in this area becomes a cause for Paradise.
3. The apparent meaning of this hadith is intended: that this piece is truly a garden from Paradise and it will be transferred to Paradise in the Hereafter.
As for the issue of “and my pulpit is upon my cistern (ḥawḍ),” the meaning is that the pulpit of the Prophet sallallahu alayhi wa sallam will be installed upon the cistern. Most scholars and jurists are of the opinion that what is meant is the very pulpit upon which the Prophet sallallahu alayhi wa sallam was standing while making this statement. It has also been said that what is meant is the pulpit that will be placed for the Prophet sallallahu alayhi wa sallam on the Day of Resurrection, but the first meaning is more appropriate. (Fath al-Bari: 4/125)
It is narrated from Sayyidah Aisha radi Allahu anha that the Messenger of Allah sallallahu alayhi wa sallam said: ((Buṭḥān ‘alā tur‘atin min tura‘ al-jannah.)) … The valley of Bathan is upon one of the gardens of Paradise. (Sahihah: 769, Daylami: 2/1/16)
With the explanation of the aforementioned ahadith, it becomes easy to understand this hadith.
It is more appropriate that all the narrations included in this chapter, as well as all ahadith containing such ambiguous meanings, be taken upon their apparent meaning, just as the noble Companions sufficed with hearing these Prophetic statements, and the virtue of these places also demands that the meaning which is immediately understood be accepted.
In any case, a few statements of the pious predecessors (salaf salihin) have been quoted so that the readers’ thirst may be quenched.
