Prophets Methods of Correcting Mistakes - Denouncing only the mistake whilst accepting the rest

It may be the case that not all of what a person says or does is wrong, so it is wise to limit our denunciation only to that which is wrong, and not to generalize by condemning everything that is said or done as being wrong. This is indicated in the report narrated by Bukhari in his Saheeh from ar-Rubayyi‘ bint Mu‘awwadh ibn ‘Afra’, who said:

“The Prophet came and entered, and sat down on my bed the way you sat down. Some young girls of ours began beating on the daff (hand-drum) and singing songs eulogizing those of our forefathers who had been killed at Badr. Then one of them said, ‘Among us there is a Prophet who knows the future.’ The Prophet said; ‘Do not say that; say what you were saying before.’ ”110

According to a report narrated by At-Tirmidhi:

“...The Messenger of Allah said to her: ‘Do not say this; say what you were saying before.’”111

According to a report narrated by Ibn Majah, he (the Prophet) said:

“Do not say this, say; no one knows the future except Allah.”112

There is no doubt that this kind of treatment makes the person feel that the one who is striving to point out mistakes and correct them is fair and just, and this makes him more likely to accept his advice. This is in contrast to some of those who want to denounce errors, but get so angry with the mistake committed that they go to extremes in their denunciation and condemn everything done and said by the one who has made the mistake, good and bad alike. This makes the person reject what they say and refuse to follow their advice.

In some cases, the mistake is not m the words themselves, but in the occasion or context in which they are uttered. For example, when somebody dies, one person may say, “al~ Fatihah and everyone present will recite it. They believe that there is nothing wrong with this because what they are reciting is the Qur’an, not words of kufr. It has to be explained to them that what is wrong with this action is thinking that we should recite al~ Fatihah on such occasions as an act of worship without any shares‘ah evidence for doing so, which is the essence of bid'ah. This is what Ibn ‘Umar pointed out to a man who sneezed beside him and said, “al-Hamdu Lilian was-salam ‘ala Rasool Allah (praise be to Allah and peace be upon the Messenger of Allah).” Ibn ‘Umar said, “I could say, ‘al-Hamdu Lillah was- salam ‘ala Rasool Allah, but this is not how the Messenger of Allah taught us. He taught us to say, 1al-Hamdu Lillah 'ala kulli hal (Praise be to Allah whatever the circumstances may be).”113

The marriage of Ali and Fatimah

After the Prophet’s marriage to A’ishah, prominent companions of messenger came forward asking for the hand of his daughter, Fatimah in marriage. They had abstained from doing so while she and her sister had had the responsibility of his household.

 Abu Bakr and then Umar successively asked for Fatimah’s hand in marriage, but the messenger of ALLAH gently and graciously asked both of them to excuse him for not being able to grant their request. Umar then suggested Ali to come forward and win the honor of being the Prophet’s son-in-law.

Ali asked him, “do you think that the messenger of ALLAH will accepts ‘Ali’s’ proposal after he had refused the proposals of his two companions, Abu Bakr and Umar?”

In reply, Umar reminded him of his early acceptance of Islam, his family relationship with ALLAH’s messenger and his position in thee Prophet’s estimation. He continued to persuade Ali until he was convinced.

 Ali went to the messenger of ALLAH and bashfully sat close to him. Unable to state the purpose of his visit, he sat there for a long time without saying a word. He was reluctant to make his request, fearing that it might b rejected.

 The messenger of ALLAH looked at him gently, with a smiling face, and then asked, “what is the matter, so of Abu TAlib?”

 Ali replied in a very ylow voice and with extreme shyness, “I am asking for the hand of Fatimah, the daughter of ALLAH’s messenger, in marriage.”
The Prophet responded with a bright face saying, “welcome!”
Ali took his leave, unable to believe his ears.

 When some of those who knew of the matter asked him what had been the outcome, he told them, “I talked to the messenger of ALLAH about the messenger of ALLAH about the matter and he said, welcome!”

The following day, Ali went to the messenger of ALLAH and repeated the same request for confirmation. The messenger of ALLAH asked him, “do you have anything (to offer as the mahr)?”

Ali answered in the negative. The messenger of ALLAH asked him, “where is your khatami armoured plate that I gave you?” he replied that he still had it.

When he bought it, the messenger of ALLAH asked him to sell it so that he could use the money for Fatimah’s trousseau. Uthman bought the armor plate from him for four hundred and seventy dirham. Ali gave the money to the messenger of ALLAH.

 The messenger of ALLAH gave part of the money to bilal to buy some perfume and gave the rest to Umm Salamah to buy things that the bride might need. He look at Anas, his servant, and told him, “go and call Abu Bakr, Umar, Uthman, Talhah, Zubayr and a number of the Ansar.”

 He then went in to inform his daughter that Ali had come forward to ask for her hand in marriage. Fatimah shyly kept silent, and that was the sign of acceptance. The messenger of ALLAH came out and found the elder companions present.

He then addressed them, saying “all praise is due to ALLAH, who is praised for His blessings, worshipped by His might and obeyed by His authority. He is the only protector against His own punishment, and the only one whose command I implemented in the heaven and in the earth. He created his creatures with his power and gave them glory through the adherence to his religion. He honored them with his messenger Muhammad (S.A.W.).” “indeed, ALLAH has made the marriage relationship the means of maintaining human progeny. He has made it an obligation and a comprehensive blessing.

He connects, through marriage, kinship, and makes joining the ties of kinship obligatory upon people, ALLAH says: ” {and it is he who has created human beings from water, and has appointed for them kindred by blood, and kindred by marriage. And you Lord is Ever All-Powerful to do what He wills. } [QUR’AN 25: 54] “AND FOR EVERY MATTER, THERE IS A Decree. ALLAH blots out what He wills and confirms what he wills. And with Him is the Mother of the Book” “indeed, ALLAH has commanded me to give Fatimah in marriage to Ali, and I take you as witnesses that I have done so based on his bridal gift of four hundred dirham, if Ali agrees to that. This is the established sunnah and an obligation.

May ALLAH join them together in peace, and make their children gateways of mercy, treasures of wisdom and sources of security for the Ummah.” “This is what I have to say, and I beseech ALLAH to forgive me and you.” The messenger of ALLAH then ordered that a try of dates be presented to the guests, and he told them to pass it around. Ali then joined them. The messenger of ALLAH smiled and told him, “Ali, ALLAH has commanded me to give Fatimah to you in marriage; and I have done so far a bridal gift of four hundred dirham.” Ali said, “I agree, messenger of ALLAH.”

 Then Ali prostrated in gratitude to ALLAH. When he raised his head, the messenger of ALLAH addressed him saying, “may ALLAH bless you bless your efforts. May he bring from you many lovely children.” The invocation was accepted, for it was the supplication of a Prophet, an invocation of the leader of the messengers. ALLAH indeed brought from them many lovely children.

 That was the marriage of Ali and Fatimah, which was witnessed by a group of eminent companions. Ali lived happily in his marriage with the daughter of greatest creature, Muhammad (S.A.W.).