بسم الله الرحمن الرحِيم
Al-Imaam al-Bukhaaree (rahimahullaah) stated:
Chapter: The One Who Leaves Off Some of The Choices Out of Fear That Some of The People Will Not Understand and Fall Into That Which Is More Severe Than It.
On the authority of al-Aswad, who said: Ibn az-Zubair said to me: “‘Aaishah (may Allaah be pleased with her) used to secretly tell you many things. What did she narrate to you concerning the Ka’bah?” I said: She said to me that the Prophet (salallaahu ‘alayhi wa sallam) said:
(( Oh A’aishah, had it not been for your people being new (to Islaam) and leaving off disbelief, I would tear the Ka’bah down and make for it two doors: a door for the people to enter into and a door for them to exit from. ))
Explanation of Shaykh Zayd al-Madkhalee (hafidhahullaah):
The topic of the narration is as the author (Imaam al-Bukhaaree) has mentioned (The One Who Leaves Off Some of The Choices Out of Fear That Some of The People Will Not Understand) – meaning leaving off some things which are good to do, yet there will be harm that will come as a result of doing them, which is greater than the benefit.
It is known that the Quraysh re-built the Ka’bah (in their time) and the Prophet (sallallaahu ‘alayhi wa sallam) came while it was in that state. He feared from making it upon the foundations of Ibraaheem, entering the Hijr within it. He feared that a harm will come, as a result of that (the rebuilding of the Ka’bah), upon those who entered into Islaam on the day of the conquest of Makkah since they just recently left disbelief. They were in need of (being upon Islaam) for a long time period so that faith can have (an established) place in their hearts.
The Prophet (sallallaahu ‘alayhi wa sallam) left off tearing down the Ka’bah and rebuilding it upon the foundations of Ibraaheem out of fear that they (i.e. those who recently left disbelief) will apostate from their religion. This intent/aim is from the beneficial intentions/aims for the people after the success of Allaah. As for in other things/affairs, then leisure is not to be shown in them. Just as you have some (today) who seek a time frame to be observed regarding entering into the affair of Tawheed. Also, you have those who seek a time frame for remaining upon the destructive sins. This is something that no leisure time is given. Not in that time nor in this time. Rather, the person is commanded with that which is to be commanded with immediately, and he is warned against that which is prohibited from in order that he leaves it off and rid himself of it immediately.
Taken from: Nuzhatul-Qaari Fee Sharhi Kitaabil-‘Ilm min Saheeh al-Bukhaaree, pgs. 260-261
Note: There are some strong points of benefit in the words of the Shaykh (rahimahullaah). From them:
1. The fiqh of Imaam al-Bukhaaree is in the title of the chapter.
2. Islaam is a religion which has within it rules and regulations based upon wisdom.
3. The importance of knowing the reason behind the statements and actions of the Prophet (sallallaahu ‘alayhi wa sallam) in order that one properly understands.
4. One cannot use this narration as a proof for that which is mentioned in these days and times by some callers to overlook addressing the affairs of Tawheed and warning against acts of disobedience “at-Tadarruj fee ad-Da’wah” (The Gradual Steps Taken in Calling to Islaam).
5. It is a must that the people be called to Tawheed and warned against the destructive sins even if they recently abandoned disbelief.
6. The importance of returning back to the ‘Ulamaa in understanding our religion. Indeed, they are the inheritors of the Prophet (sallallaahu ‘alayhi wa sallam).
Translated by: Abu Yusuf Khaleefah
12th of Ramadaan 1432 (12th of August 2011)
Masjid Nur allah, LeFrak City, Corona, NYC