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Alwardah
 
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Quote Alwardah Replybullet Posted: 21 November 2007 at 12:00am

As Salamu Alaikum wa Rahmatullahi wa Barakatuhu

Hadeeth 6: The Halaal is Clear and the Haraam is Clear

: : ( ) [ : 52 ] [ : 1599 ]

On the authority of Aboo `Abdillaah an-Nu`maan the son of Basheer (radiAllaahu 'anhumaa), who said: I heard the Messenger of Allaah (sallAllaahu alayhi wa sallam) say:

  That which is lawful is clear and that which is unlawful is clear, and between the two of them are doubtful matters about which many people do not know. Thus he who avoids doubtful matters clears himself in regard to his religion and his honour, but he who falls into doubtful matters [eventually] falls into that which is unlawful, like the shepherd who pastures around a sanctuary, all but grazing therein. Truly every king has a sanctuary, and truly Allaah's sanctuary is His prohibitions. Truly in the body there is a morsel of flesh, which, if it be whole, all the body is whole, and which, if it is diseased, all of [the body] is diseased. Truly, it is the heart. [Related by al-Bukhaari and Muslim.]

Explanation of Hadeeth 6

This hadeeth is a great Principle from the Principles of the Sharee'ah, such that the well known Muhaddith Aboo Dawood as-Sijistaanee said, "al-Islaam revolves around four ahaadeeth" , and he then mentioned this hadeeth amongst them. And there is consensus amongst the People of Knowledge upon the great status of this hadeeth and its immense benefits.

The statement of the Prophet sallAllaahu alayhi wa sallam "That which is lawful is clear and that which is unlawful is clear, and between the two of them are doubtful matters" implies that matters are of three types.

Whatever Allaah has established to be permissible in a text, then it is the 'clear' Halaal, such as the statement of Allaah ta'aalaa:

  "Made lawful to you this day are At­Tayyibaat [all kinds of lawful foods, such as meat of slaughtered eatable animals, milk, vegetables and fruits, etc.] The food of the people of the Scripture (Jews and Christians) is lawful to you and yours is lawful to them." [al-Maa'idah 5:5]  

And whatever Allaah has established to be forbidden in a text, then that is the 'clear' Haraam, such as the statement of Allaah ta'aalaa:

  "Forbidden to you (for marriage) are: your mothers, your daughters, your sisters ..." [an-Nisaa 4:23]  

And also such as the forbiddance of fawaahish (evil lusts and desires), that which is apparent of it and also that which is hidden of it. And every matter concerning which Allaah has established upon it a limit or associated with it a punishment or a threat, then that matter is also included amongst the 'clear' haraam.

As for the the 'doubtful matters' then they are those issues in which there appears (to the layman) to be opposing evidences from the Book and the Sunnah, and so in this case restraint from them is from piety.

And the scholars have differed regarding the ruling upon the doubtful matters mentioned by the Prophet sallAllaahu alayhi wa sallam in this hadeeth.

So one opinion is that they are all Haraam, due the saying of the Messenger sallAllaahu alayhi wa salaam "[he] clears himself in regard to his religion and his honour", as whoever does safeguard his religion and his honour has definitely fallen into the Haraam.

Another opinion is that they are Halaal, due the statement of the Prophet sallAllaahu alayhi wa sallam "like the shepherd who pastures around a sanctuary", so this indicates that these actions are permissible, but leaving them is from piety.

And a third opinion is that we make no ruling regarding the doubtful matters, and do not say that they are Halaal nor that they are Haraam, as the Prophet sallAllaahu alayi wa salaam placed them between the clear Halaal and the clear Haraam. Hence it is required that we refrain from passing judgement and this too is from piety.

And in the hadeeth from 'Adiyy ibn Haatim that he said to the Prophet sallAllaahu alayhi wa salaam:

  "O Messenger of Allaah! [Sometimes] I send my hunting dog after game, after pronouncing 'bismillaah' upon it, but when I reach the catch I find another dog there too (upon which I had not pronounced the name of Allaah)." So the Prophet sallAllaahu alayhi wa sallam replied: "Do not eat from it (the catch), for verily you pronounced the name of Allaah upon your dog, but not upon the other dog."

So the Prophet sallAllaahu alayhi wa sallam gave a verdict based upon a doubt, fearing that the dog which killed the game was the other dog upon which the name of Allaah had not been pronounced, hence making the kill slaughtered for other than Allaah. And Allaah has said about this:

  "Eat not of that (meat) on which Allaah's Name has not been pronounced (at the time of the slaughtering), for surely it is Fisq (a sin and disobedience of Allaah)." [al-An'aam 6:121]  

So this verdict contains evidence for taking care regarding those actions or events that involve some judgement regarding what is Halaal or Haraam, due to the similarity between the different situations. And this is encompassed in the meaning of the statement of the Prophet sallAllaahu alayhi wa sallam: "Leave that which causes you doubt, for that which does not cause you doubt." [narrated by an-Nasaa'ee]

And some of the scholars have said the doubtful matters can be divided into three types:

1) That affair which a person knows to be Haraam, but which he then doubts as to whether its forbiddance still continues or not. For example, a person cannot eat from an animal until he is sure that is has been slaughtered Islaamically, and so if he has doubts about this then the forbiddance to eat continues until certainty of the correct slaughtering is achieved. And the origin of this is in the hadeeth of 'Adiyy mentioned above. [Note: this is referring to a situation similar to when 'Adiyy came upon the dogs next to the kill - and not when your butcher says the meat is Halaal and you doubt it!]

2) The opposite of this, where the affair is originally Halaal, and the person has doubts regarding whether it has become Haraam. And whatever is of this type then it is considered permissible until its forbiddance is clearly established. And the origin of this is the hadeeth of Abdullaah bin Zayd, regarding the doubt in ones wudoo' if one is sure that previously he had made wudoo'. [i.e. one continues upon the assumption of being with wudoo' until it becomes clear that the wudoo' has broken]

3) The third type is where one has doubts about a matter and one does not know whether it is Halaal or Haraam, and the matter could be of either of the two, and there is no clear evidence to establish either ruling. Then in this situation the best course of action is restraint. For example, once the Prophet sallAllaahu alayhi wa sallam found a date in his house, but did not eat it for he feared that it may have been from that given as sadaqah (as the Prophet sallAllaahu alayhi wa sallam was forbidden from taking of sadaqah).

However, if a person chooses the opposite of what is clearly apparent due to an imaginary doubt which has no evidence, then restraint in such a situation is foolishness, and is from the whisperings of shaytaan. For example, a person may restrain from praying in a place which has no visible traces of filth, simply out of a fear that maybe some urine had fallen there and since dried. Or a person may wash a dress simply out of a fear that some filth (najaasah) came upon it but which he did not actually see upon it. So in all such situations where there is no 'real' doubt then it is required that one does not leave the action.

And the statement of the Prophet sallAllaahu alayhi wa sallam "about which many people do not know" means that many people do not know the shar'ee ruling upon these matters. However, the People of Knowledge may be able to associate such matters with other principles that they must follow, and thus achieve a ruling upon them as to whether they are Halaal or Haraam, and thus they cease to be doubtful matters.

As for the statement "but he who falls into doubtful matters [eventually] falls into that which is unlawful" then this is from two angles:

1) The one who does not fear Allaah and indulges in doubtful matters, eventually begins to practise the Forbidden actions too, and becomes lenient in these affairs. And this is as some of the 'ulemaa have said that minor sins lead to major sins and major sins lead to kufr.

2) The one who often indulges in doubtful matters oppresses himself as his heart is deprived of the Light of Knowledge and the Light of Piety, so he ends up falling into the Haraam and does not realise it.

And just as a King has a sanctuary, which the shepherds must keep their sheep away from, so too has Allaah specified certain things as Forbidden for his slaves, which they must refrain from - such as murder, interest (ribaa), theft, drinking alcohol, backbiting and tale-carrying, and other such things, all of which we should keep well away from for fear of falling into them.

As for the statement of the Prophet sallAllaahu alayhi wa sallam "Truly in the body there is a morsel of flesh, which, if it be whole, all the body is whole ... ":

Allaah ta'aalaa has blessed only man and the animals with this special organ - the heart - and through it we find that even the animals recognize that which benefits them and that which harms them. Then, Allaah has singled out al-Insaan from amongst all the animals with the faculty of the intellect, and additional faculties within the heart. Allah says:

  "Have they not travelled through the land, and have they hearts wherewith to understand and ears wherewith to hear?" [al-Hajj 22:46]  

And the various limbs of the body are subservient to the heart, so whatever the heart decides upon, that action appears upon the limbs. So if the heart is good then the actions of the limbs are good, and if the heart is corrupt then the actions of the limbs are also corrupt. And if this fact is understood then the statement of the Prophet sallAllaahu alayhi wa sallam "if it be whole, all the body is whole, and if it is diseased, all of [the body] is diseased" becomes clear.

We ask Allaah the Majestic to cleanse the corruption of our hearts. O Changer of Hearts, establish our hearts upon Your Deen! O Controller of Hearts, turn our hearts towards Your obedience!

Summary

  • That those things which are Haraam are clear and need clear evidence.
  • That one who does doubtful things may well be doing what is Haraam.
  • That it is difficult to live honorably when doing the doubtful.
  • That Allaah is the King; The King of kings.
  • That it is understandable that Allaah should have things prohibited for us.
  • That the sanctuary of Allaah which we must not enter is all those things which He has made Haraam for us. Thus we must know what is Haraam and definitely avoid them.
  • That doing the doubtful or what is forbidden adversely affects the heart.
  • That it is important to make and keep the heart pure, since it affects the rest of us. Thus we should look for ways to purify and preserve our hearts from being stained.
Verily your Lord is quick in punishment; yet He is indeed Oft-Forgiving Most Merciful (Surah Al-Anam 6:165)
"Indeed, we belong to Allah and to Him is our return" (Surah Baqarah 2: 155)
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Quote Alwardah Replybullet Posted: 22 November 2007 at 7:52am

As Salamu Alaikum wa Rahmatuallahi wa Barakatuhu

Hadith 7: The Religion is Naseehah (Sincere Advice)

:( ).
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: ( ) [ : 55 ]

On the authority of Abu Ruqayya Tameem ibn Aus ad-Daaree (radi Allaahu anhu) that the Prophet (sallAllaahu alayhi wa sallam) said:

'The Deen (religion) is naseehah (advice/sincerity)'. We said 'To whom?' He said 'To Allah and His Book, and His Messenger, and to the leaders of the Muslims and their common folk.' [Related by Muslim]

Explanation of Hadeeth 7

This is the only hadeeth narrated by Tameem ad-Daaree (radi Allaahu 'anhu). And 'Naseehah' is a comprehensive word, whose meaning implies the desire for all possible good for the one being advised. And this word 'an-naseehah' is most concise in speech, and there is no other single word in the Arabic language that completetly and precisely explains its meaning, just as it is said that regarding the word 'al-Falaah' (the success) that there is no other word in the Arabic language that more precisely and succinctly describes the good of both this world and the next.

And the meaning of his (sallAllaahu alayhi wa sallam) statement "The Deen is Naseehah" is that the main pillar of the Religion and its Straightness lies in this concept of Naseehah. And this is similar to the Prophet's sallAllaahu alayhi wa sallam statement "The Hajj is 'Arafah", meaning the main pillar of the Hajj is the standing in the Plain of 'Arafah.

As for the detailed explanation of Naseehah then al-Khattaabee (rahimhu Allaah) and others from amongst the 'ulemaa have said:

Naseehah to Allaah ta'aalaa refers to belief in Him and the negation of all shirk, and leaving heresy and disbelief in His Attributes, rather describing Him with the Perfect and Complete Attributes, all of them, and freeing Him of all deficiencies. And it further implies being firm upon His obedience and keeping away from sin, and loving for His sake and hating for His sake, and waging Jihaad against those who disbelieve in Him. And recognising His favours and thanking Him for that, and having sincerity for Him in all our affairs, and supplicating to Him with all of His Names and Attributes that He has mentioned, and encouraging others upon that, and courteous behaviour with the people.

al-Khattaabee also said:

And the reality of these characteristics return back to the slave himself, in his advising himself, for verily Allaah subhaanahu wa ta'aalaa is in no need of any advice/counsel from His slaves.

And as for the Naseehah to His Book, then this is by believing it to be the Speech of Allaah ta'aala, and what He has sent down as Revelation, and that there is no similarity between the Speech of Allaah and the speech of mankind. And that no one from amongst the creation is able to produce anything like it. And further, glorification of His Book and reciting it as it should be recited and fulfilling its Rights, beautifying the recitation and having khushoo' (humility, submissiveness) while doing so, and establishing the correct pronunciation of its letters. And also, defending the Qur'aan from the false interpretations of the innovators, and having faith in all that is in it, and understanding its sciences and examples, and accepting its mutashaabih (hidden, unclear), and making du'aa by it.

And as for the Naseehah to His Messenger (sallAllaahu alayhi wa sallam) then this involves believing in his Messengership, and having faith in all that he came with, and obeying him in all that he ordered or forbade, and helping him both in his life and after his death, and having enmity with all those who have enmity with him, and having allegiance to all those who have allegiance with him, and fulfilling his Rights, and honouring him, and reviving his manner and Sunnah, and responding to his da'wah, and spreading his Sunnah, and understanding its meanings and sciences, and calling towards it, and being eager in studying it, and showing respect when it is mentioned, and refraining from speaking about it without knowledge, and mixing amongst the people of the Sunnah, and behaving with the character taught by the Sunnah, and showing love towards the members of the Prophet's sallAllaahu alayhi wa sallam Household, and his Companions, and keeping away from those who innovate in his Sunnah or those who reject/oppose any one of his Companions, or anything like that.

And as for the Naseehah to the leaders of the Muslims, then this involves helping them in the Truth, and obeying them, and ordering them with the Truth, and reminding them of it with kindness and gentle words, and notifying/advising them of that which they have neglected, and informing them of the Rights of the Muslims, and not rebelling against them with the sword, and gathering the hearts of the people upon obeying them, and praying behind them, and fighting in Jihaad along with them, and making supplication for their correction.

And as for the Naseehah to the common folk of the Muslims, and they are those who are other than the rulers, then it involves guiding them towards that which will correct their affairs of both this life and the next, and helping them in that. And it involves protecting them from harm, and helping them in times of need, and acquiring what is beneficial for them, and ordering them with al-Ma'roof (good) and forbidding them from al-Munkar (evil) with kindness and sincerity, and showing mercy towards them. And it involves honouring and respecting their elders, and showing kindness to their youngsters, and supporting them with good advice. And leaving cheating them or having jealousy of them, and that one loves for them what one loves for oneself of goodness, and that one hates for them what one hates for oneself of evil, and protecting their wealth and honour, and other than that from speech and action. And it also involves encouraging them upon all that we have mentioned above of the various types of Naseehah, and Allaah knows best.

And giving Naseehah (advice) is a Fardh Kifaayah, such that if a sufficient number of people perform it then the obligation is lifted from the community as a whole, and it is obligatory according to the ability of the individual.

And in the arabic language 'naseehah' means 'purification/clarification', as it is said: "I purified (nasahtu) the honey", and it is said that it means other than that. And Allaah knows best.

Summary

That one cannot worship Allah sincerely without being sincere to what He has revealed, and to the people according to their station in life. Also one has to respect and honour His Messenger (sallAllaahu alayhi wa sallam), which is to respect and honour what he said, did, approved of or recommended, and to love him for who he was and what he was.

 

Verily your Lord is quick in punishment; yet He is indeed Oft-Forgiving Most Merciful (Surah Al-Anam 6:165)
"Indeed, we belong to Allah and to Him is our return" (Surah Baqarah 2: 155)
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Quote Alwardah Replybullet Posted: 23 November 2007 at 4:05am

As Salamu Alaikum wa Rahmatullahi wa Barakatuhu

Hadith 8: Sanctity of a Muslim

:( ) [ :25] [ : 22]

On the authority of the son of 'Umar (radi Allaahu 'anhumaa) that the Messenger of Allaah (sallAllaahu alayhi wa sallam) said:

  I have been ordered to fight against the people until they testify that there is none worthy of Worship except Allaah and that Muhammad is the Messenger of Allaah, and until they establish the Salaah and pay the Zakaah. And if they do that then they will have gained protection from me for their lives and property, unless [they commit acts that are punishable] in Islaam, and their Reckoning will be with Allaah. [Related by Bukhaaree and Muslim]

Explanation of Hadeeth 8

This is a Great Hadeeth and a Principle from amongst the Principles of the Religion. It has also been narrated by Anas (radi Allaahu 'anhu) whose version mentions:

  "Until they testify that there is none worthy of worship except Allaah and that Muhammad is His slave and Messenger, and accept our Qiblah, and eat from what we slaughter, and and pray our Salaah. And if they do all that, then their blood and wealth is Protected except from the Rights of Islaam. And for them is what is for the Muslims and upon them is what is upon the Muslims."

And it has come in Saheeh Muslim from the narration of Abu Hurayrah (radiAllaahu 'anhu):

  "Until they testify that there is none worthy of worship except Allaah and believe in me and in what I have come with"

and this has the same meaning as what Ibn 'Umar narrated.

As for the meaning of this hadeeth, then the scholars of seerah have said:

  After the death of the Prophet sallAllaahu alayhi wa sallam, Abu Bakr as-Siddeeq radiAllaahu 'anhu became the Khaleefah, and some of the Arab tribes apostasized, so Abu Bakr prepared to fight them. And amongst them were those who refused to pay the Zakaah, but who had not explicitly apostasized. So 'Umar radiAllaahu 'anhu said to Abu Bakr:

"How can you fight a people who have said 'laa ilaaha illaa Allaah' and the Prophet sallAllaahu alayhi wa sallam said 'I have been ordered to fight the people until they say 'laa ilaaha illaa Allaah'?" So Abu Bakr radiAllaahu 'anhu replied : "By Allaah! If they refuse to pay (in Zakaah) a young goat that they used to pay the Prophet sallAllaahu alayhi wa sallam, I will fight them."

And 'Umar radiAllaahu 'anhu followed him in doing this.

Regarding the statement of the Prophet sallAllaahu alayhi wa salaam "I have been ordered to fight the people until they say 'laa ilaahaa illaa Allaah' ..." al-Khattaabee rahimahu Allaah and others said:

  The people referred to here are the idol worshippers and the mushriks of the Arabs, and those who do not believe apart from the People of the Book. And whoever approves of Tawheed from his own religion of Kufr, then his statement of 'laa ilaaha illaa Allaah' is not enough to protect his blood and wealth, as has come in other narrations that mention that one must also believe that Muhammad is the Messenger of Allaah, and establish the Salaah, and pay the Zakaah.

And Shaykh Muyee ad-Deen an-Nawawee said:

  "And it is necessary that he believes along with this in all that the Messenger sallAllaahu alayhi wa sallam came with, as is mentioned in the hadeeth of Abu Hurayrah : 'until they testify that none is worthy of worship except Allaah, and believe in me and in all that I come with'".

And the meaning of his (sallAllaahu alayhi wa sallam) statement: "and their Reckoning will be with Allaah" refers to those matters which they hide from the people, i.e. those things other than that which is outwardly apparent from the compulsory actions. Al-Khattaabee mentions this and then says:

  "And from this is that the one who outwardly shows Islaam but secretly maintains Kufr, then his Islaam is accepted outwardly by the people, and this is the opinion of most of the People of Knowledge."

And in his (sallAllaahu alayi wa sallam) statement: "I have been ordered to fight the people until they testify that none is worthy of worship except Allaah, and believe in me and in all that I come with" is a clear proof for the position of the People of Truth and the vast majority of the Salaf and the Khalaf, that it is enough for a person to believe in the Religion of Islaam with a firm, unwavering belief, without it being necessary for him to understand the proofs of the Mutakallimoon (people of Theological Rhetoric) regarding the 'recognition' of Allaah through the intellect. And this opposite to the statement of those people that it is an obligatory condition for the correctness of ones eemaan. And this is clear from the fact the Prophet sallAllaahu alayhi wa sallam mentioned only at-Tasdeeq (belief, affirmation) and did not lay any condition for it through intellectual recognition. And this hadeeth appears a number of times in the Saheeh, and together they reach the rank of mutawaatir, without doubt yielding definite knowledge, and Allaah knows best.

Summary

  • That the disbelieving people are fought until Islaam triumphs.
  • That it is an order from Allaah and thus waajib.
  • That the Ameer of the Muslims enforces protection of the lives and the properties of the Muslims.
  • That if a Muslim does something which deserves a punishment according to the Rulings of Islaam, then the Ameer of the Muslims must enforce that too.
  • That the punishments must be given, regardless of what Allaah will Judge for them (i.e. Allaah may punish them or forgive them).
Verily your Lord is quick in punishment; yet He is indeed Oft-Forgiving Most Merciful (Surah Al-Anam 6:165)
"Indeed, we belong to Allah and to Him is our return" (Surah Baqarah 2: 155)
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Quote Alwardah Replybullet Posted: 25 November 2007 at 2:09am

As Salamu Alaikum wa Rahmatullahi wa Barakatuhu

Hadith 9: Obligations are according to Ability

: : ( ). [ : 7288 ] [ : 1337]

On the authority of Abu Hurairah 'Abd-ur-Rahmaan ibn Sakhr (radiAllaahu 'anhu) who said: I heard the Messenger of Allaah (sallAllaahu alayi wa sallam) say:

  "What I have forbidden for you, avoid. What I have ordered you [to do], do as much of it as you can. For verily, it was only the excessive questioning and their disagreeing with their Prophets that destroyed [the nations] who were before you". [Related by al-Bukhaaree and Muslim]

Explanation of Hadeeth 9

The wording of this hadeeth in Saheeh Muslim, from Abu Hurairah radiAllaah 'anhu, states: The Messenger of Allaah sallAllaahu alayi wa sallam addressed us and said:

  "O People! Hajj has been made obligatory upon you, so perform the Hajj." So a man asked: "Is that every year, O Messenger of Allaah?" So the Prophet sallAllaahu alayhi wa sallam remained silent until the man repeated his question three times. Then he said: "If I had said 'yes' then it would have become obligatory upon you [i.e. every year], and you would not have been able to do so. Do not ask me about that which I have left [unspecified], for verily the nations before you were destroyed by their excessive questioning and their disagreeing with their Prophets. So if I order you with something then do as much of it as you are able, and if I forbid you from something then keep away from it."

And the Scholars of Usool (i.e. in Fiqh) have differed over the issue of the Command to perform an action - does it imply repetition? That is, if we are ordered to do something then does that automatically imply that we must do it repeatedly? Or does it mean that doing it once is sufficient unless otherwise specified? For example, we are commanded with Hajj but that is just once in a lifetime, but we are also commanded with Salaah and that is every day. So most of the Fuqahaa (jurists) have decided that a command does not automatically imply repetition. Others have said that we do not rule that it implies repetition nor do we rule that it does not imply repetition, except with a further evidence that indicates one or the other. And this hadeeth is a proof for those who have the latter opinion. For if there were an automatically implied ruling of either repetition or no repetition then the Prophet sallAllaahu alayhi wa sallam would not have replied "If I had said yes then it would have become obligatory, and you would not have been able to do that." Rather, if there had been an automatic implication of repetition or otherwise, then the man would not have asked the question in the first place.

And as for his (sallAllaahu alayhi wa sallam) statement "Do not ask me about that which I have left [unspecified]" then this apparently indicates that a command does not imply repetition, and also that the origin of all affairs is that they are not waajib, until the Sharee'ah specifies them as being waajib. And this is the correct position according to the majority of the Scholars of Usool.

And his (sallAllaahu alayhi wa sallam) statement: "If I had said yes it would have become obligaotory upon you" is an evidence that he (sallAllaahu alayhi wa sallam) would make ijtihaad in rulings, and that it was not binding upon him that all rulings be made by Revelation.

And his (sallAllaahu alayhi wa sallam) statement: "What I have ordered you [to do], do as much of it as you can" is an important Principle of Islaam, and is from his Concise speech. And based upon this principle are countless other rulings - such as the Prayer of one who is unable to complete some of its pillars or conditions, then he performs what he is able to from that which remains. And the one who cannot wash all the necessary limbs of wudoo', washes that which he is able to. And in the case of removing evil, then if one is not able to remove it entirely then one removes what one is able to. And many other affairs like these, as are well known from the Books of Fiqh. And this hadeeth is similar to the statement of Allaah ta'aalaa:

  "And have taqwaa of Allaah, as much as you are able" [at-Taghaabun, 16]  

And as for His statement

  "O you who believe! Fear Allaah as He should be feared" [aal 'Imraan, 102]  

then it has been said that this is abrogated by the aayah "And have taqwaa of Allaah, as much as you are able". However, what is correct is that it is not abrogated, but rather the first aayah is an explanation of this aayah, and makes clear what is intended by it. And it has been said that "fearing Allaah as He should be feared" means obeying Him all in that He has commanded, and staying away from all that He has forbidden, and Allaah subhaanahu does not order us except with that which we are able to do, as verily Allaah has said:

  "Allaah does not burden a soul more than it can bear" [al-Baqarah, 286]

"and [Allaah] has not laid upon you in religion any hardship" [al-Hajj, 78]

 

And as for his (sallAllaahu alayhi wa sallam) statement: "and what I have forbidden you from then avoid it" then this is to be taken to apply generally in all situations, except if one has a necessity, such as eating meat from an animal which has not been correctly slaughtered if one's life is in danger or what is similar to that, then that is not considered to be forbidden. However, in all conditions other than that of ncessity the individual is not considered to have fulfilled this forbiddance of the Prophet sallAllaahu alayhi wa sallam until he leaves all those things which the Sharee'ah forbids. So he does not fulfill the forbiddance if he continues to practise even one of the forbidden things. This is in opposition to what has been commanded to do, for in terms of the commands we must do whatever we are able.

And in his (sallAllaahu alayhi wa sallam) statement: "verily the nations before you were destroyed due to their excessive questioning and disagreeing with their Prophets", then this was mentioned after his saying "Do not ask me about that which I have left [unspecified]". And this implies that we should not be excessive in questioning, as then we would be similar to the Banoo Israa'eel when it was said to them: "Sacrifice a cow". So if they had taken these words upon their apparent meaning and sacrificed any cow they would have fulfilled the command. But because they insisted on asking many questions regarding its colour, its appearance, its work etc, the matter became difficult for them, until they were able to find a suitable cow only after a great search and paying a large sum of money. So they were blameworthy for this, and our Prophet Muhammad sallAllaahu alayhi wa sallam feared the same for his Ummah.

Summary

  • That what is Haraam must be avoided
  • That one must make sure that one has a satisfactory plea to present to Allaah for not doing what the Messenger sallAllaahu alayhi wa sallam has ordered
  • That one must not ask too many questions. Ideally, one only wants to know what Islaam says [about a thing] and do that
  • That asking too many questions and disagreeing with the Messenger sallAllaahu alayhi wa sallam can cause our destruction. If it happened to the people before us it can happen to us too
Verily your Lord is quick in punishment; yet He is indeed Oft-Forgiving Most Merciful (Surah Al-Anam 6:165)
"Indeed, we belong to Allah and to Him is our return" (Surah Baqarah 2: 155)
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Quote Alwardah Replybullet Posted: 26 November 2007 at 7:40am

As Salamu Alaikum wa Rahmatullahi wa Barakatuhu

Hadith 10: Restricting oneself to the Pleasant Halaal

: :( :{ } :{ } : ! ! . [ : 1015 ]

On the authority of Abu Hurairah (radiAllaahu 'anhu) who said: The Messenger of Allaah (sallAllaahu alayhi wa sallam) said:

  Allaah the Almighty is Good and accepts only that which is good. And verily Allaah has commanded the Believers to do that which He has commanded the Messengers. So the Almighty has said:

  "O (you) Messengers! Eat of the Tayyibaat [all kinds of Halaal (legal) foods], and perform righteous deeds." [23:51]  

and the Almighty has said:

  "O you who believe! Eat of the lawful things that We have provided you" [2:172]  

Then he mentioned [the case] of a man who, having journeyed far, is dishevelled and dusty, and who spreads out his hands to the sky saying "O Lord! O Lord!", while his food is Haraam (unlawful), his drink is Haraam, his clothing is Haraam, and he has been nourished with Haraam, so how can [his supplication] be answered ?! [Narrated by Muslim.]

Explanation of Hadeeth 10

And this is one of those ahaadeeth upon which the Principles and Rulings of Islaam are built. And in it is encouragement towards spending upon that which is Halaal, and forbiddance from spending upon that which is other than that. And that what is eaten, and what is drunk and what is worn, and all such similar things should be purely Halaal, without any doubt in them. And that whosoever wishes to supplicate to Allaah should humble and submit himself before his Lord with that which is Halaal. And from the hadeeth we also understand that when the slave spends upon the good, Halaal things then these things purify him and bring him prosperity. And that delicious and tasty food which is not permissible to eat will instead be a source of evil and punishment, and the actions of the slave will then not be acceptable by Allaah.

And his (sallAllaahu alayhi wa sallam) statement "Then he mentioned [the case] of a man who, having journeyed far, is dishevelled and dusty ..." then its meaning is best known by Allaah. But we know from other ahaadeeth that the supplication of the traveller is more readily acceptable to Allaah, and a 'long journey' could be from amongst the actions of worship, such as the Hajj or Jihaad or other than that from the pious actions. And even in this case his supplication is still not accepted because his food, drink and clothing are Haraam. So how about the case of the one who is travelling for some purpose of the dunyaa, or for oppressing the people, or those who are ignorant of the various types of worship and goodness.

And his (sallAllaahu alayhi wa sallam) statement: "who spreads out his hands to the sky" means that he raises his hands in supplication to Allaah 'azza wa jall, while at the same time he is opposing His commands and is sinning. And his (sallAllaahu alayhi wa sallam) statement: "so how can [his supplication] be answered ?!" and in another narration "so how can he be answered because of that ?!", means that there cannot be an answer for the one who possesses such characteristics. Such a person cannot be amongst those whose supplication will be answered, unless Allaah the Almighty does so out of His infinite Grace and Kindness and Generosity, and Allaah knows best.

Summary

  • That Allaah accepts only that which is good
  • That every believer is obliged to do that which the Messengers were obliged to do (except what is specifically exempted)
  • That every Muslim must eat only Halaal and must take great care that he has avoided eating whatever he knew to be Haraam or suspicious
  • That performing righteous deeds is waajib for every one of us
  • That frequently we turn to Allaah for help while we do not try to eat, drink, maintain ourselves and earn in a pure way
  • That if we do not take care of the above then our prayers will not be effective
  • That it is correct to raise ones hands while asking Allaah for something

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Verily your Lord is quick in punishment; yet He is indeed Oft-Forgiving Most Merciful (Surah Al-Anam 6:165)
"Indeed, we belong to Allah and to Him is our return" (Surah Baqarah 2: 155)
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Quote Alwardah Replybullet Posted: 27 November 2007 at 4:15am

As Salamu Alaikum wa Rahmatullahi wa Barakatuhu

Hadith 11: Being Cautious of the Doubtful

: : ( ).
[ : 2520 ] [ : 5711 ] : .

On the authority of Abu Muhammad al-Hasan ibn 'Alee ibn Abee Taalib (radiAllaahu 'anhumaa), the grandson of the Messenger of Allaah (sallAllaahu alayhi wa sallam), and the one much loved by him, who said: I memorised from the Messenger of Allaah (sallAllaahu alayhi wa sallam):

  Leave that which makes you doubt for that which does not make you doubt. [It was related by at-Tirmidhee and an-Nasaa'ee, with at-Tirmidhee saying that it was a good and sound (hasan saheeh) hadeeth.]

Explanation of Hadeeth 11

Its meaning returns back to what has already been said regarding the meaning of Hadeeth 6, that is "The Halaal is Clear, and the Haraam is Clear, and between them are Doubtful matters". And it has been narrated in another hadeeth that the Messenger sallAllaahu alayhi wa sallam said:

  "The slave will never be able to attain the ranks of the Muttaqoon (pious ones) until he leaves those things which do not seem to have any harm in them, fearing that they may indeed be harmful/unlawful."

And this would be a higher station than that indicated by the first hadeeth.

And Allaah knows best.

Summary

  • That it is essential to leave the doubtful things
  • That one cannot continue doing the doubtful when one knows of an alternative with certainty

 

Verily your Lord is quick in punishment; yet He is indeed Oft-Forgiving Most Merciful (Surah Al-Anam 6:165)
"Indeed, we belong to Allah and to Him is our return" (Surah Baqarah 2: 155)
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Quote Alwardah Replybullet Posted: 28 November 2007 at 4:04am

As Salamu Alaikum wa Rahmatullahi wa Barakatuhu

Hadith 12: Leaving that which does not concern a Muslims

: : ( ) .
[ : 2318 ] [ : 3976 ]

On the authority of Abu Hurairah (radiAllaahu 'anhu) who said: The Messenger of Allaah (sallAllaahu alayhi wa sallam) said:

Part of the perfection of one's Islaam is his leaving that which does not concern him.

A Hasan (Good) Hadeeth which was related by at-Tirmidhee and others in this fashion.

Explanation of Hadeeth 12

And this hadeeth has also been narrated by Qurrah bin 'Abd-ir-Rahmaan from [the great Muhaddith] az-Zuhree, from Abee Salamah from Abee Hurairah, and he considered its chains of narration Saheeh (Authentic), and then he said regarding the hadeeth that it is from the Comprehensive speech that contains many significant meanings, and all this in very few words. And similar to this [hadeeth] is the statement of Abu Dharr (radiAllaahu anhu) in some of his narrations from the Prophet (sallAllaahu alayhi wa sallam) that he said:

"And whoever accounts his speech by his actions, then his speech will be very little except in that which concerns him".

And Imaam Maalik mentioned that it reached him that it was said to Luqmaan: "What has enabled you to attain what we see in you of Grace and Blessing ?" to which he replied:

"Speaking the Truth, returning the Trusts, and leaving that which does not concern me."

And it has been narrated from Hasan [al-Basree] that he said:

"From the signs that Allaah ta'aalaa has turned away from the slave is that he finds himself continually engaged in those matters which are not of his concern."

And Abu Daawood as-Sijistaanee said:

"The basic principles of the Sunnah in each branch of learning are based upon four ahaadeeth"

and he mentioned among them this hadeeth.

Summary

That prying and interfering in others affairs is a sign of not being a good Muslim

 

Verily your Lord is quick in punishment; yet He is indeed Oft-Forgiving Most Merciful (Surah Al-Anam 6:165)
"Indeed, we belong to Allah and to Him is our return" (Surah Baqarah 2: 155)
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Quote Alwardah Replybullet Posted: 29 November 2007 at 2:02am

As Salamu Alaikum wa Rahmatullahi wa Barakatuhu

Hadith 13 : Loves for his Brother that which he Loves for Himself

: ( ) .
[ : 13 ] [ : 45 ]

On the authority of Abu Hamzah Anas bin Maalik (radiAllaahu anhu) - the servant of the Messenger of Allaah (sallAllaahu alayhi wa sallam) - that the Prophet (sallAllaahu alayhi wa sallam) said :

None of you [truly] believes until he loves for his brother that which he loves for himself.

It was related by al-Bukhaaree and Muslim

Explanation of Hadeeth Number 13

This hadeeth has been narrated thus in Saheeh al-Bukhaaree as "for his brother" without any doubt on the part of the narrator, while in Saheeh Muslim the narrator mentions that the wording may have been "for his brother" or "for his neighbour".

The 'ulamaa have said that the meaning of the hadeeth is that the one who does not have this characteristic has not believed with the complete and perfect eemaan, while he has already achieved the basic level of eemaan.

And the intented meaning of "loves for his brother" is those things which are from obedience to Allaah, and the permissible matters, as opposed to the evil or Haraam matters, and this is proved from the narration collected by an-Nasaa'ee which mentions : "until he loves for his brother from the good that which he loves for himself".

Shaykh Abu 'Amr ibn as-Salaah said : And this appears to be something which is difficult/unobtainable, but this is not the case, beacuse its meaning is that the eemaan of one of you is not completed/perfected until he loves for his brother in Islaam that which he loves for himself [and not that he has no eemaan at all until he does so]. And establishing this is obtained through loving that he obtains something good without vying/competing with him in obtaining that thing, meaning that he does not desire any decrease in him of blessing. [This is the opposite of hasad or jealousy, where one wishes that his brother is deprived of a blessing, and that you posses it instead]. And this is easy and attainable for the Pure and Upright heart, but is difficult for the corrupt heart - may Allaah ta'aalaa forgive us and all of our brothers.

And Abu az-Zinaad said : What is apparent from this hadeeth is that one desires for ones brother the same as that which one wishes for oneself, but the real meaning is that one desires for him better than what one wishes for oneself. This is because man always wishes that he is the best of the people [in all things]; so if he loves for his brother what he loves for himself [to be the best], then he has placed his brother amongst the generality of those who are the best. [Also,] do you not see that man desires to receive justice for his rights and injustices done against him ? So if he has completed/perfected his eemaan, and then he sees that he has wronged his brother or his brother has a right upon him, then he makes haste to establish justice in that affair, even if this may cause himself difficulty.

And it is narrated that al-Fudail bin 'Iyaad said to Sufyaan bin 'Uyaynah "If you wish that the people are similar to you then you have not offered to Allaah, the Most Generous, the True Naseehah [sincerity - see Hadeeth 7], so how will it be if you love that they are less than you ?"

And some of the 'Ulamaa have said based upon this Hadeeth that the believer with another believer is like a single soul, and so it is desired that he loves for him that which he loves for himself, since they are as though a single soul. And similar to this has come in another hadeeth : "The Believers are like a single body; if a single limb feels pain, then the whole body along with it suffers with fever and sleeplessness."

Summary :

  • The hadeeth negates the perfection/completeness of Faith (eemaan) for someone who does not wish for his Muslim brother that which he likes for himself
  • That a believer will not want something to happen to another Muslim which he would not like for himself
Verily your Lord is quick in punishment; yet He is indeed Oft-Forgiving Most Merciful (Surah Al-Anam 6:165)
"Indeed, we belong to Allah and to Him is our return" (Surah Baqarah 2: 155)
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