Muslim

Hadith Commentary:

Benefits and Issues:

➊ Rabi’ah bin Ka’b al-Aslami radi Allahu anhu was among the Ashab al-Suffah and would accompany the Prophet sallallahu alayhi wa sallam as his servant during both travel and residence. This incident occurred one night. Also, in the narrations of Thawban radi Allahu anhu and Rabi’ah radi Allahu anhu, “abundance of prostration” refers to the abundance of voluntary (nafl) prayers.

➋ Sometimes, those who are close to Allah experience such states that they feel at that moment the favors and bounties of Allah are being specially directed towards them. Based on this, they believe that whatever they ask from Allah at that time, insha Allah, will be granted. One night, when Rabi’ah radi Allahu anhu brought water and other necessities to the Prophet sallallahu alayhi wa sallam, the Prophet, being pleased and delighted by his service, said: “Rabi’ah, if there is anything special you desire or wish for in your heart, ask for it now. I will supplicate to Allah for you, and I hope He will fulfill your wish.” In response, he expressed his desire for companionship with the Prophet sallallahu alayhi wa sallam in Paradise, and even upon being asked again, he said, “This is all I want.” The Prophet sallallahu alayhi wa sallam said: “You desire my companionship in Paradise; this is a very lofty and exalted station. I will supplicate for you regarding this great rank, but you should also strive practically to become deserving of it. The specific deed that can help you reach this station is the abundance of prostration (sujud) before Allah. Therefore, make special effort in this regard and assist me in your matter by doing so.”

From our explanation, the incorrect inference is answered—that the statement of the Messenger of Allah sallallahu alayhi wa sallam, “Ask, what do you wish for?” indicates that Allah had given all the blessings of this world and the Hereafter into the ownership and authority of the Prophet sallallahu alayhi wa sallam, so that he could grant to whomever and as much as he wished (provided it conformed to destiny). If all blessings had been given into his authority and ownership, then why was there a need for him to say:

فَأَعِنِّي عَلَى نَفْسِكَ بِكَثْرَةِ السُّجُودِ (“So help me against yourself by making abundant prostration”)?

And why did Allah say:

﴿إِنَّكَ لا تَهْدِي مَنْ أَحْبَبْتَ﴾

and

﴿قُل لَّا أَمْلِكُ لِنَفْسِي نَفْعًا وَلَا ضَرًّا﴾ (“Say: I do not possess for myself any benefit or harm”)?

And why did the Prophet sallallahu alayhi wa sallam say to his aunt and daughter:

(إني لا أملك لكم من الله شيئأ) (“Indeed, I do not possess for you anything from Allah”)?

Furthermore, granting by Allah’s permission cannot be described as ownership and authority, such that “whatever he wishes, to whomever he wishes, he grants by the permission of the Lord.” When permission is required, then how can it be correct to say “whatever and to whomever”?

1139. Commentary:

➊ It is understood that merely relying on intercession and the prayers of others is not sufficient; rather, one should also bear some difficulties oneself so that intercession and supplication find their proper place. There should also be a valid reason for intercession and supplication.

➋ Prostration (sujud) with humility and submissiveness is the best prescription for self-reformation, which the Prophet (sallallahu alayhi wa sallam) has prescribed.

➌ Self-reformation is extremely necessary for entering Paradise.

➍ Attainment of lofty ranks is only possible through opposing the commanding self (nafs al-ammara).

➎ The virtue of voluntary prayer (nafl salah) is also established from this blessed hadith.

➏ Some ordinary people will also be with the Prophets (anbiya) in Paradise.

1320. Commentary: Benefit: That is, I will intercede for you so that you may be with me in Paradise, but abundant worship is necessary. Perform many prostrations (sujood). One cannot help but be delighted at the lofty aspiration of Hazrat Rabi’ah—radi Allahu anhu wa ardaah.