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Alwardah

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Posted: 07 February 2008 at 2:18pm

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Hadith 30 : The Rights of Allaah ta'aalaa

Úä ÃÈí ËÚáÈÉ ÇáÎÔäí ÌÑËæã Èä äÇÔÑ ÑÖí Çááå Úäå ¡ Úä ÑÓæá Çááå Õáí Çááå Úáíå æÓáã ¡ ÞÇá : (Åä Çááå ÊÚÇáì ÝÑÖ ÝÑÇÆÖ ÝáÇ ÊÖíÚæåÇ ¡ æÍÏ ÍÏæÏðÇ ÝáÇ ÊÚÊÏæåÇ ¡ æÍÑã ÃÔíÇÁ ÝáÇ ÊäÊåßæåÇ ¡ æÓßÊ Úä ÃÔíÇÁ ÑÍãÉ áßã ÛíÑ äÓíÇä ÝáÇ ÊÈÍËæÇ ÚäåÇ ).
ÍÏíË ÍÓä ¡ ÑæÇå ÇáÏÇÑÞØäí [(Ýí Óääå) 4/ 184 ] ¡ æÛíÑå

On the authority of Abu Tha'labah al-Kushanee - Jurthoom bin Naashir (radiAllaahu anhu) - that the Messenger of Allaah (sallAllaahu alayhi wa sallam) said :

Verily Allaah ta'aalaa has laid down Religious Obligations (faraa'id), so do not neglect them; and He has set limits/boundaries, so do not overstep them; and He has Forbidden some things, so do not violate them; and He has remained silent about some things, out of compassion for you, not forgetfulness - so do not seek after them.

A Hasan hadeeth narrated by ad-Daaraqutnee and others.

Explanation of Hadeeth Number 30

His (sallAllaahu alayhi wa sallam) statement "has laid down" means that Allaah 'azza wa jall has made these things obligatory. And his statement "so do not overstep them" means do not enter into them. And as for the forbiddance from delving into those matters which Allaah has remained silent about, then it is in accordance with his (sallAllaahu alayhi wa sallam) statement : "Do not ask me about that which I have left [unspecified], for the earlier nations were destroyed because of their excessive questioning and their disagreeing with their Prophets" [See Hadeeth Number 9]. Some of the 'ulamaa have said : "The Banoo Israa'eel used to ask [much] and they were answered and given what they asked for, until this became a fitnah (trial) for them, and this brought them towards their destruction."

And the Sahaabah (radiAllaahu 'anhum) understood this, and restrained from asking except in those matters which were essential. [Due to this] they would be delighted when a desert bedouin [who would not be so restrained] would come to ask the Messenger of Allaah (sallAllaahu alayhi wa sallam) questions, so they would listen attentively.

And some people became extreme in this until they said : "It is not permssible to ask the scholars about new events/situations until they actually occur." And the Salaf [ie the Early Scholars] used to say similar to this, that is to leave such matters until they actually occurred. [This continued] until they began to fear that Knowledge would be lost [through the death of the 'ulamaa], and so they began to lay down Principles, and discuss finer issues, and to arrange and write down the different branches of Knowledge and their rulings.

And the 'ulamaa have differed regarding the ruling on matters before the Sharee'ah was revealed about them [ie during the life of the Prophet sallAllaahu alayhi wa sallam] - were they all forbidden or permissible or was there no ruling about them at all ? So the 'ulamaa have split into three madhhabs on this issue, and all this is mentioned in detail in the books of Usool ul-Fiqh.

Summary :

That a Muslim has specified enjoined duties to perform in his religion, which he cannot neglect
That Allaah has shown us how and where not commit excesses
That He has set limits and prohibitions, which also cannot be neglected
That what is known clearly from the Book and the Sunnah is enough for our lives, and this is a Mercy from Allaah
That we should not seek after what has not been mentioned
That speculating, philosophising and hypothesising about Islaam is forbidden
That Allaah never forgets

“Verily your Lord is quick in punishment; yet He is indeed Oft-Forgiving Most Merciful (Surah Al-An’am 6:165)
"Indeed, we belong to Allah and to Him is our return" (Surah Baqarah 2: 155)

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seekshidayath
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Posted: 07 February 2008 at 6:09pm

JazakiAllahu Khairan , sis Alwardah. May Allah swt, reward you for your efforts, to share this beautiful sayings with us. I liked summary, very much. Those who cannot read the whole post. {if they lack time} can easily get its gyst thru it. May Allah swt, bestow us hidayah thru these hadiths too. Ameen

Prophet Muhammad (peace be upon him) said: “All the descendants of Adam are sinners, and the best of sinners are those who repent."

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Alwardah

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Posted: 14 February 2008 at 1:48pm

As Salamu Alaikum Wa Rahmatuallahi wa Barakatuhu

Hadith 31 : The Reality of Asceticism

Úä ÃÈí ÇáÚÈÇÓ Óåá Èä ÓÚÏ ÇáÓÇÚÏí ÑÖí Çááå Úäå ¡ ÞÇá : ÌÇÁ ÑÌá Åáì ÇáäÈí Õáì Çááå Úáíå æÓáã ¡ ÝÞÇá : íÇ ÑÓæá Çááå ! Ïáäí Úáì Úãá ÅÐÇ ÚãáÊå ÃÍÈäí Çááå æÃÍÈäí ÇáäÇÓ º ÝÞÇá : ( ÇÒåÏ Ýí ÇáÏäíÇ íÍÈß Çááå ¡ æÇÒåÏ ÝíãÇ ÚäÏ ÇáäÇÓ íÍÈß ÇáäÇÓ ) .
ÍÏíË ÍÓä ¡ ÑæÇå ÇÈä ãÇÌå [ ÑÞã : 4102 ] ¡ æÛíÑå ÈÃÓÇäíÏ ÍÓäå

On the authority of Abu al-'Abbaas Sahl bin Sa'ad as-Saa'idee (radiAllaahu anhu) who said :

A man came to the Prophet (sallAllaahu alayhi wa sallam) and said : O Messenger of Allaah, direct me to an act which, if I do it, [will cause] Allaah to love me and the people to love me. So he (sallAllaahu alayhi wa sallam) said :

Renounce the world and Allaah will love you, and renounce what the people possess and the people will love you.

A Hasan hadeeth related by Ibn Maajah and others with good chains of authorities.

Explanation of Hadeeth Number 31

Know that the Messenger of Allaah (sallAllaahu alayhi wa sallam) used to encourage his Companions upon making do with little from worldly possessions and upon abstemiousness, and said : "Remain in the World as though you are a stranger, or a passing traveller." And it has been narrated that he (sallAllaahu alayhi wa sallam) said : "Love of the Dunyaa (Worldly pleasures) is the head of all sins" [However, this narration is traceable back only to al-Hasan al-Basree, and not to the Prophet sallAllaahu alayhi wa sallam]. And in another hadeeth : "Verily the ascetic in this life finds his heart contented in this world and in the Hereafter, while the seeker of the Dunyaa finds his heart weary in this world and in the Hereafter".

And know that whosoever lives in the world lives like a guest, and whatever he holds in his hand is but a loan; the guest will ultimately depart, and the loan will ultimately be returned. And 'Alee (radiAllaahu anhu) said : "The Dunyaa is the land that you see before you - from it eat the pious and the evil ones", and it is hated by the Awliyaa (Friends) of Allaah and loved by the People of the Dunyaa. So whosoever joins them in their love of it (the Dunyaa) then they too are hated.

And the Messenger of Allaah (sallAllaahu alayhi wa sallam) has guided the questioner in this hadeeth to leave the Dunyaa by being abstemious of it, and as a consequence of that has promised for him the Love of Allaah, the Most High - and that is His being Pleased with him, for verily the Love of Allaah for His slaves is His being Pleased with them. And he (sallAllaahu alayhi wa sallam) also guided him towards being abstemious of that which the people possess, if he wishes to obtain the love of the people. And wealth is from love of the Dunyaa, and verily there is nothing that the people possess and they hate one another because of it or compete with one another for it, except the wealth of the Dunyaa.

And he (sallAllaahu alayhi wa sallam) said : "Whoever makes the Hereafter his pre-occupation, then Allaah gathers together his affairs, and places freedom from want in his heart, and the Dunyaa comes to him despite being reluctant to do so. And whoever makes the Dunyaa his pre-occupation, then Allaah breaks up his affairs, and places his poverty before his eyes, and nothing of the Dunyaa comes to him except that which has been decreed for him. And the happy one is he who chooses that whose blessings will remain forever over the trial whose punishments shall never cease".

Summary :

That renouncing the world secures the love of Allaah
That renouncing the world means not to take it itself as a goal in life and not to be captivated and misled by it
Renouncing the world means to leave those things which are non-essential even though they are permissible, and to keep to the necessities of life [Sharh an-Nawawi]
That renouncing what people have will secure their love for you
That renouncing what people have means not to compete in having what they own, thus saving one from mutual rivalry for gain at the cost of others and their jealousy

“Verily your Lord is quick in punishment; yet He is indeed Oft-Forgiving Most Merciful (Surah Al-An’am 6:165)
"Indeed, we belong to Allah and to Him is our return" (Surah Baqarah 2: 155)

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Alwardah

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Posted: 21 February 2008 at 5:40am

As Salamu Alaikum wa Rahmatullahi wa Barakatuhu

Hadith 32 : No Harming nor Reciprocating Harm

Úä ÃÈí ÓÜÚÜíÜÏ ÓÚÜÏ Èä ãÇáß Èä ÓäÇä ÇáÎÏÑí ÑÖí Çááå Úäå ¡ Ãä ÑÓæá Çááå Õáì Çááå Úáíå æÓáã ÞÇá : ( áÇ ÖÑÑ æáÇ ÖÑÇÑ ).
ÍÏíË ÍÓä ¡ ÑæÇå ÇÈä ãÇÌå [ÑÇÌÚ ÑÞ : 2341 ] æÇáÏÇÑÞØäí [ ÑÞã : 4/ 228] æÛíÑåÜãÇ ãÓäÏÇ.
æÑæÇå ãÇáß [ 2 / 746 ] Ýí (ÇáãæØÃ) ÚÜä ÚÜãÑæ Èä íÍí ÚÜä ÇÈíå ÚÜä ÇáäÈí Õáí Çááå ÚÜáíå æÓáã ãÑÓáÇ ¡ ÝÜÃÓÜÞÜØ ÃÈÇ ÓÚÜíÏ ¡ æáå ØÑÞ íÞæí ÈÚÜÖåÇ ÈÚÜÖÜõðÇ

On the authority of Abu Sa'eed Sa'ad bin Sinaan al-Khudree (radiAllaahu anhu) that the Messenger of Allaah (sallAllaahu alayhi wa sallam) said :

There should be neither harming [darar] nor reciprocating harm [diraar].

A Hasan hadeeth related by Ibn Maajah, ad-Daaraqutnee and others as a musnad hadeeth. It was also related by Maalik in al-Muwatta in mursal form from 'Amr bin Yahyaa, from his father from the Prophet (sallAllaahu alayhi wa sallam), but leaving Abu Sa'eed from the chain. And it has other chains of narrations that strengthen one another.

Explanation of Hadeeth Number 32

Know that he who harms his brother has oppressed him, and oppression is Prohibited [Haraam], as has preceeded in the hadeeth of Abu Dharr (radiAllaahu anhu) : "O My servants ! I have forbidden dhulm (oppression) for Myself, and I have made it forbidden amongst you, so do not oppress one another", and the Prophet (sallAllaahu alayhi wa sallam) has said : "Verily your blood [ie lives] and your property and your honour are all Sacred/Prohibited". And he said this on many occasions, including the Sermon he gave at the Farewell Hajj.

And as for his (sallAllaahu alayhi wa sallam) statement "There should be neither 'darar' nor 'diraar'" then some of the 'ulamaa have said that these are two words which have the same meaning, and they have been used together as a form of emphasis.

And Ibn Habeeb (rahimahu Allaah) said : "According to the scholars of the Arabic language, ad-darar refers to the noun and ad-diraar refers to the action/verb, and so the meaning of 'no darar' is that none of you should harm any other with something that they have not harmed you with first. And the meaning of 'no diraar' is that none of you should harm any other at all."

And al-Muhsinee (rahimahu Allaah) said : "ad-darar is that by which you attain benefit, but in it is harm for your neighbour", and this is a good understanding of a nuance of the meaning. And other scholars have said : "ad-darar and ad-diraar are similar to al-qatal [murder] and al-qitaal [fighting one another], so ad-darar is that you harm one who has not harmed you, while ad-diraar is that you harm one who also harms you in a way that is not responding equally or taking revenge rightfully", and this is similar to his (sallAllaahu alayhi wa sallam) statement "Return the Trusts given to you, to those who entrusted them to you, and do not betray the one who betrays you" [Hasan Ghareeb, narrated by at-Tirmidhee]. And the meaning of this according to some of the 'ulamaa is that one must not betray the one who betrays, after one has already taken revenge or sought justice for his betrayal. And so it is as though the forbiddance here is upon initiating an injustice or harm, while the one who seeks revenge with the equal of what he has been harmed with, and who takes his Right, then he is not considered to be a betrayer. Rather, the betrayer is he who takes that which does not belong to him or more than that which is rightfully his.

And the Jurists [fuqahaa'] have differed over the one who refuses to fulfill the rights/trusts that others have upon him, such that the entruster forcibly takes the wealth that he had entrusted to him. So some of the scholars have said : "It is not correct for him to [forcibly] take what is his right due to what is apparent from his (sallAllaahu alayhi wa sallam) statement "Return the Trusts, and do not betray the one who betrays you". On the other hand, other scholars have said : "It is permissible for him to take revenge from the one who has betrayed him, and to forcibly take what is due to him from the hand of his betrayer" and they use as proof the hadeeth narrated by 'Aaishah (radiAllaahu anhaa) regarding the incident involving Hind and her husband Abu Sufyaan, wherein Hind said to the Prophet (sallAllaahu alayhi wa sallam) "O Messenger of Allaah ! Verily Abu Sufyaan is a stingy/tight-fisted man, and he does not give to me what is sufficient for myself and my child, unless I take it from him secretly." So the Prophet (sallAllaahu alayhi wa sallam) replied : "Take [from his wealth] what is sufficient for you and your child, but with justice" [narrated by Muslim]. And in this issue the fuqahaa' have mentioned many points and fine issues that cannot be mentioned here.

And what is correct from an examination of all the evidences is that it is not correct for someone to harm his brother, whether he has harmed him or not, except if he avenges himself to the extent that Justice allows him to [ie equally], and this is not considered to be oppression nor harm, as long at is in a fashion that the Sunnah makes permissible for him.

And the Shaykh Abu 'Amr bin as-Salaah (rahimahu Allaah) has said that [the famous hadeeth scholar] ad-Daaraqutnee has collected a number of chains of narration of this hadeeth which strengthen one another, and thus raise it to the level of being Hasan [Sound, acceptable], and it has been transmitted and used as proof by the vast majority of the 'ulamaa, and [the hadeeth scholar] Abu Daawood said : "The Knowledge of Fiqh revolves around five ahaadeeth", and he counted this hadeeth amongst them. So Shaykh Abu 'Amr said that the fact that Abu Daawood counted this hadeeth amongst the five, and his other statements about it, show that he did not consider it to be a Da'eef [Weak, unreliable] hadeeth, and he said about it that ad-diraar is similar to al-qitaal, and this is what is upon the Sunnah. And many of the scholars of Fiqh and Hadeeth have also narrated this hadeeth as "There should be neither darar nor idraar", but this wording has no basis.

And Allaah knows best.

Summary :

That it is forbidden to harm others
That it is forbidden to transgress against those who harm us

“Verily your Lord is quick in punishment; yet He is indeed Oft-Forgiving Most Merciful (Surah Al-An’am 6:165)
"Indeed, we belong to Allah and to Him is our return" (Surah Baqarah 2: 155)

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Alwardah

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Posted: 27 February 2008 at 11:16pm

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Hadith 33 : The Onus of Proof is on the Claimant and The Taking of an Oath is on the Denier

Úä ÇÈä ÚÈÇÓ ÑÖí Çááå ÚäåãÇ ¡ Ãä ÑÓæá Çááå Õáì Çááå Úáíå æÓáã ¡ ÞÇá : ( áæ íÚØì ÇáäÇÓ ÈÏÚæÇåã ¡áÇÏÚì ÑÌÇá ÃãæÇá Þæã æÏãÇÁåã ¡ áßä ÇáÈíäÉ Úáì ÇáãÏÚí æÇáíãíä Úáì ãä ÃäßÑ). ÍÏíË ÍÓä ¡ ÑæÇå ÇáÈíåÞí [ Ýí (ÇáÓää)10/ 252 ] æÛíÑå åßÐÇ ¡ æÈÚÖå Ýí (ÇáÕÍíÍíä)

On the authority of Ibn 'Abbaas, radiAllaahu anhumaa, that the Messenger of Allaah (sallAllaahu alayhi wa sallam) said :

Were people to be given everything that they clamied, men would [unjustly] claim the wealth and lives of [other] people. But, the onus of proof is upon the claimant, and the taking of an oath is upon him who denies.

A Hasan hadeeth narrated by al-Baihaqee and others in this form, and part of it is in the two Saheehs.

Explanation of Hadeeth Number 33

That which is recorded in the Two Saheehs [ie al-Bukhaaree and Muslim] of this hadeeth mentions that Ibn Abee Mulaikah said that Ibn 'Abbaas (radiAllaahu anhumaa) wrote : "That the Prophet (sallAllaahu alayhi wa sallam) decreed that the taking of an oath [of denial] is upon the one against whom a claim is made", and in another narration : "That the Prophet (sallAllaahu alayhi wa sallam) said that if people were given everything that they clamied, men would [unjustly] claim the blood/lives of other men, and their property; but the taking of an oath is upon the one against whom a claim is made."

The compiler of the Forty Hadeeth [ie Imaam an-Nawawee] said : "This hadeeth has been narrated by al-Bukhaaree and Muslim in their two Saheehs in Marfoo' form [ie the chain of narrartion goes right up to the Prophet sallAllaahu alayhi wa sallam] from the narration of Ibn 'Abbaas, and it has been similarly narrated by the compilers of the Collections of Sunan [such as Abu Daawood, an-Nasaa'ee, etc] and other than them."

And al-Aseelee said "Its chain upto the Prophet (sallAllaahu alayhi wa sallam) is not established - rather it is the statement of Ibn 'Abbaas", to which the collector [ie Imaam an-Nawawee] replied : "If it [the chain of narration] has been declared Marfoo' by the testimony of the Two Imaams [ie al-Bukhaaree and Muslim] then the statement of another who restricts it [to a Sahaabee] does not have any effect, and this is not considered to be a conflict nor disorder."

And this hadeeth is a principle from the Principles of the Sharee'ah, and a great authority to which one resorts in case of dispute or argument, and it implies that judgement is not simply passed by the claim of an individual.

And his (sallAllaahu alayhi wa sallam) statement "men would [unjustly] claim the wealth and lives of [other] people", then this has been used by some people to prove the invalidity of the statement of Imaam Maalik regarding the acceptance of the statement of the one who has been [almost] killed that "so and so killed me" or "my blood is on the hands of so and so", because if the statement of the sick man is not accepted that "so and so has my money" then how can this statement "my blood is on the hands of so and so" be accepted ? However, there is no proof in this for them against Imaam Maalik, as he did not link the Qisaas or Diyah [the laws relating to murder] to the statement of the claimant, but rather to the division of the inheritance upon the murder.

And as for his (sallAllaahu alayhi wa sallam) statement "and the taking of an oath is upon him who denies", then the 'ulamaa have come to a consensus [ijmaa'] that the one against whom a claim is made can be forced to take an oath of denial in the case of disputed property/possessions, but the 'ulamaa have differed in cases other than that. So some have ruled that it is compulsory in every dispute such as in the case of divorce, or nikaah, or freeing a slave, and they have taken this from the apparent generality of the hadeeth. And if the claimed against refuses to take an oath, then the claimant may take an oath and his claim will be accepted.

And Abu Haneefah (rahimahu Allaah) said : "An oath is taken [from the claimed against] in the case of divorce and nikaah and freeing a slave, and if it is refused [by the claimed against] then the claimant may take an oath in all of these cases." And he also said : "And one does not force an oath in the case of the hudood".

Summary :

That we do not have all our wishes and desires fulfilled for the sake of the general good
That mankind cannot always know by themselves what is good for them all
That man cannot be completely free of being selfish, and consequently unjust, without the control of Allaah
That the one who claims something must prove it to be his
That the one who denies what he is accused of must take an oath of denial

Edited by Alwardah

“Verily your Lord is quick in punishment; yet He is indeed Oft-Forgiving Most Merciful (Surah Al-An’am 6:165)
"Indeed, we belong to Allah and to Him is our return" (Surah Baqarah 2: 155)

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Alwardah

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Posted: 07 March 2008 at 2:54am

As Salamu Alaikum wa Rahmatullahi wa Barakatuhu

Hadeeth 34 : Forbidding the Evil is from Eemaan

Úä ÃÈí ÓÚíÏ ÇáÎÏÑí ÑÖí Çááå Úäå ¡ ÞÇá : ÓãÚÊ ÑÓæá Çááå Õáí Çááå Úáíå æÓáã íÞæá : ( ãä ÑÃì ãäßã ãäßÑðÇ ÝáÛíÑå ÈíÏå ¡ ÝÅä áã íÓÊØÚ ÝÈáÓÇäå ¡ ÝÅä áã íÓÊØÚ ÝÈÞáÈå ¡ æÐáß ÃÖÚÜÝ ÇáÅíãÇä ).
ÑæÇå ãÓáã [ ÑÞã : 49 ]

On the authority of Abu Sa'eed al-Khudree (radiAllaahu anhu) who said : I heard the Messenger of Allaah (sallAllaahu alayhi wa sallam) say :

Whosoever of you sees an evil, let him change it with his hand; and if he is not able to do so, then [let him change it] with his tongue; and if he is not able to do so, then with his heart - and that is the weakest of faith.

It was related by Muslim.

Explanation of Hadeeth Number 34

Imaam Muslim has transmitted this hadeeth from Taariq bin Shihaab, who said : The first person to begin with the Khutbah before the Prayer on the Day of 'Eed [instead of the Prayer followed by the Khutbah] was Marwaan [the son of Yazeed]. So a man stood up to him and said : "The Prayer [should be] before the Khutbah !" So [Marwaan] replied : "That old way has been left." So Abu Sa'eed [al-Khudree] said : "As for this man [who spoke up to Marwaan] then he has completed the duty that was upon him. I heard the Messenger of Allaah (sallAllaahu alayhi wa sallam) say 'Whosoever of you sees an evil, let him change it [until the end of the hadeeth]'".

In this hadeeth is a proof that no one before Marwaan had changed the order of the 'Eed Prayer and Khutbah. And if it is asked why did Abu Sa'eed himself not attempt to change this evil, until the other man stood up against it, then this can be answered in a number of ways : It is possible that Abu Sa'eed was not present the first time Marwaan began to give the Khutbah before the Prayer, or that the man had begun to oppose Marwaan and then Abu Sa'eed arrived upon the scene and the two of them then opposed Marwaan together. Or it is possible that Abu Sa'eed was present but feared that if he opposed Marwaan then this would lead to a greater fitnah or he feared for his own life, and so he remained silent. Or it is possible that Abu Sa'eed was about to stand up against Marwaan, when the other man unexpectedly rose before him, and so Abu Sa'eed assisted him.

And it is narrated in another hadeeth that is agreed upon by al-Bukhaaree and Muslim, and is mentioned by them in their Chapters on the 'Eeds, that it was Abu Sa'eed who pulled at Marwaan's hand when he was about to climb onto the Mimbar, and Abu Sa'eed and the other man were together so Marwaan replied to them both with what is mentioned here, and so the meaning of what Abu Sa'eed said is that both of them completed their duties.

And as for his (sallAllaah alayhi wa sallam) statement "let him change it" then it is an order indicating obligation by the consensus of the Imaams, and this is in conformity to the Book of Allaah and the Sunnah regarding the obligation of commanding the good and forbidding the evil, and it is also part of giving Naseehah [sincere advice] which is the Deen [See hadeeth number Seven]. And as for His - ta'aalaa - statement : "O you who believe! Take care of your ownselves; no harm can come to you from those who are in error if you follow the right guidance" [Soorah al-Maa'idah, 105] then this is not in opposition to what we have mentioned. This is because the correct understanding of this Noble Aayah according to the 'Ulamaa of the Truth is that if one performs ones duty then one will not be harmed by the deficiencies of others. And this is similar to His statement : "and no bearer of burdens shall bear the burden of another" [Soorah al-An'aam, 164]. And if this is the case, then from what the Muslim has been charged with is commanding the good and forbidding the evil, and so if he does that and yet the one spoken to does not submit, then he carries no blame after that. This is because upon him is the commanding or the forbidding, but not the acceptance [of the correction], and Allaah knows best.

Then, commanding the good and forbidding the evil is a Fard Kifaayah [Collective Duty], so if a group of people establish it such that they suffice then the obligation falls from the rest of the people. But if all of the people leave it, then all of them, who are able to do it without difficulty, are sinful.

Further, sometimes it may be restricted to certain individuals, such as if it concerns an affair that none knows of other than he, or none other than he has the ability to stop that affair, such as the one who sees his wife or son or slave perform an evil.

The 'ulamaa have said that the obligation of commanding the good and forbidding the evil is not removed if a person merely suspects that his admonition will not be accepted - rather he is still obliged to perform it. Allaah ta'aalaa has said : "Verily, the reminding benefits the believers" [Soorah adh-Dhaariyaat, 55], and it has already preceeded that upon him is to admonish, and acceptance of the admonishment is not upon him. Allaah ta'aalaa has said : "The Messenger's duty is only to convey (the message) in a clear way" [Soorah an-Noor, 54]. The 'ulamaa have said : "It is not a condition for the commander of good or the forbidder of evil to himself be perfect in his condition, and fully complying with that which he commands and fully leaving that which he forbids. Rather upon him is to command, even if he himself is not upon that completely. This is because he has two duties upon him : firstly, to order his own soul upon good and forbid it from evil, and secondly to command and forbid other people. So if he fulfils one of them then the other still remains obligatory upon him."

And they said that the actions of commanding the good and forbidding the evil are not meant only for the government officals, but rather they are required from every individual amongst the Muslims, and every one possessing knowledge of what be must commanded or forbidden must do so. So if the matter is one which is well known and apparent, such as the Prayer or the Fasting [of Ramadaan] or Zinaa or drinking of alcohol, or other matters similar to these, then all of the Muslims have knowledge of them and so must command or forbid. But if the matter is from the finer matters of action or speech or that which is associated with ijtihaad, and they are not matters that the general populace have Knowledge of, then it is not for them to forbid, rather this is for the 'ulamaa.

And the 'ulamaa admonish others regarding those issues upon which there is ijmaa' [consensus]. But as for the issues over which there is a difference of opinion amongst the scholars, then they do not admonish regarding them. This is because, according to the first of the two madhhabs in this issue, every mujtahid is correct in his own ruling, and this madhhab has been adopted by many of the verifying scholars. And according to the second madhhab only one opinion is correct, but which ones are in error is not identifiable by us, and hence there is no sin [upon the one who has erred]. So in such cases the scholars do not admonish, but rather advise, as a form of naseehah [sincere advice], in order to keep clear of the difference of opinion, and this is good and desirable, as long as it is done gently and with kindness.

The Shaykh Muhyee ad-Deen an-Nawawi, rahimahu Allaah, said : "And know that this affair of commanding the good and forbidding the evil has been largely abandoned since a great length of time, and in this age nothing is left of it except very few formalities, despite its being an extremely important affair, by which Authority is established in the land - rather it is its foundation and basis. And if wickedness and evil become widespread in the land then the Punishment [of Allaah] will encompass both the pious and the wicked people. So if they do not take hold of the oppressors then they will all be very near to facing the Punishment of Allaah, as Allaah ta'aalaa has said : "And let those who oppose the Messenger's commandment beware, lest some Fitnah (trials, afflictions, etc) befall them or a painful torment be inflicted on them" [Soorah an-Noor 63]. So it is required of the one who seeks the Hereafter, and who exerts himself in attaining the Pleasure of Allaah 'azza wa jall, that he concerns himself with this affair, for indeed its benefit is great. And this is so especially since most of the people have left it, and let not the one who admonishes fear any [evil] repurcussions, due to the raising of his rank [with Allaah]. For verily Allaah ta'aalaa has said : "Verily, Allaah will help those who help His (Cause)." [Soorah al-Hajj 40]. And know that the reward is proportionate to the exertion made and hardship faced. And one should also not leave it due to the wrong-doer being ones friend or ones loved-one, for verily the true friend of a person is the one who exerts himself in building his Hereafter, even if this may bring about some loss in his worldly affairs. And the true enemy of a person is the one who exerts himself in taking away his Hereafter, or reducing it, even if by doing so he brings about some benefit in his worldly affairs."

And it is required of the one who commands the good and forbids the evil that he does so with gentleness, in order to ensure the greatest chance of attaining that which is desired [ie the correction and rectification of the wrong-doing individual]. And Imaam ash-Shaafi'ee rahimahu Allaah said : "He who admonishes his brother in secret has sincerely advised him and has adorned him, while he who admonishes his brother openly [in front of everyone] has humiliated him and disfigured him."

And from what the people [nowadays] have become negligient of in this affair is that if they see a trader selling goods or merchandise or animals that are defective, and he does not show this defect to his customers, then nobody admonishes the trader for this, nor do they inform the buyer about the defect. And they will be questioned about this [on the Day of Judgement] for verily the Religion is Naseehah [sincerity or sincere advice], and he who does not give sincere advice has cheated.

And his sallAllaahu alayhi wa sallam statement "let him change it with his hand; and if he is not able to do so, then [let him change it] with his tongue; and if he is not able to do so, then with his heart" means that he must hate it with his heart, and this does not stop the evil occurring nor change it to something good, but this is all that he is capable of doing.

And his sallAllaahu alayhi wa sallam statement "and that is the weakest of faith" means, and Allaah knows best, that this is the smallest possible fruit or result of his faith. And it is not upon the one who commands the good and forbids the evil to investigate and search and spy upon others, or to invade others privacy or to suspect others in order to find their wrongs. Rather, if he comes upon an evil then he changes it. And al-Maawardee (rahimahu Allaah) said : "It is not for him to invade the privacy of and spy upon others, except if he is informed by a trustworthy and reliable person that someone has secluded himself with another man in order to murder him, or with a woman in order to fornicate with her. Then in such cases it is permissible for him spy upon them and investigate, and to try to expose them in order to prevent the occurrence of that which cannot be rectified."

And as for his sallAllaahu alayhi wa sallam statement "and that is the weakest of faith" then it has already been mentioned that this means the smallest fruit of ones faith. And it has been related in a different narration of this hadeeth : "And after that there does not remain any Eemaan [Faith] even of the size of a mustard seed", ie. that after that there does not remain any level of Eemaan. And the word 'Eemaan' in this hadeeth carries the meaning of 'Islaam'.

In this hadeeth is a proof that the one who fears being killed or being beaten [for admonishing the wrong-doer] is no longer required to act to change the evil, and this is the madhhab of the Scholars of Truth from amongst the Early and Later scholars. However an extreme group has adopted the position that the responsibility to act remains even if he fears for his life or fears punishment.

And Allaah knows best.

Summary :

That it is everyone's individual duty to improve matters as far as he is able to do
That if one can correct something with ones hand without bringing about more harm, then he should do so
That if it is that one can only say something under the circumstances, then one should do so
That one must at least hate in ones heart the evil that has happened, even if one cannot do anything about it, and this is the weakest level of Faith
That if one does not feel anything in one's heart against the wrong then this indicates a lack of Faith
That one should take action whenever it is conducive to do so

“Verily your Lord is quick in punishment; yet He is indeed Oft-Forgiving Most Merciful (Surah Al-An’am 6:165)
"Indeed, we belong to Allah and to Him is our return" (Surah Baqarah 2: 155)

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Alwardah

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Posted: 16 March 2008 at 5:25am

As Salamu Alaikum Wa Rahmatullahi wa Barakatuhu

Hadith 35 : The Brotherhood of Islaam

Úä ÃÈí åÑíÑÉ ÑÖí Çááå Úäå ¡ ÞÇá : ÞÇá ÑÓæá Çááå Õáí Çááå Úáíå æÓáã : ( áÇ ÊÍÇÓÏæÇ ¡ æáÇ ÊäÇÌÔæÇ ¡ æáÇ ÊÈÇÛÖæÇ ¡ æáÇ ÊÏÇÈÑæÇ ¡ æáÇ íÈÚ ÈÚÖßã Úáì ÈíÚ ÈÚÖ ¡ æßæäæÇ ÚÈÇÏ Çááå ÅÎæÇäÇ ¡ ÇáãÓáã Îæ ÇáãÓáã ¡ áÇ íÙáãå æáÇ íÎÐáå ¡ æáÇ íßÐÈå ¡ æáÇ íÍÞÑå ¡ ÇáÊÞæì åÇ åäÇ ) æíÔíÑ Õáì Çááå Úáíå æÓáã Åáì ÕÏÑå ËáÇË ãÑÇÊ – ( ÈÍÓÈ ÇãÑìÁ Ãä íÍÞÑ ÃÎÇå ÇáãÓáã ¡ ßá ÇáãÓáã Úáì ÇáãÓáã ÍÑÇã : Ïãå æãÇáå æÚÑÖå ).
ÑæÇå ãÓáã [ ÑÞã : 2564 ]

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

Do not envy one another, and do not inflate prices for one another, and do not hate one another, and do not turn away from one another, and do not undercut one another in trade, but [rather] be Slaves of Allaah and Brothers [amongst yourselves]. A Muslim is the brother of a Muslim : he does not oppress him, nor does he fail him, nor does he lie to him, nor does he hold him in contempt. Taqwaa (Piety) is right here [and he pointed to his chest three times]. It is evil enough for a man to hold his brother Muslim in contempt. The whole of a Muslim is inviolable for another Muslim : his blood, his property, and his honour.

It was related by Muslim.

Explanation of Hadeeth Number 35

Regarding his (sallAllaahu alayhi wa sallam) statement "Do not envy one another" : envy (al-Hasad) is the desire that a blessing is removed from someone else, and this is forbidden. And in another hadeeth "Do not have envy (Hasad), for verily envy eats away good deeds the way fire consumes firewood or grass". As for al-Ghibtah then it is the desire to obtain what another fortunate person possesses without wishing that he loses that blessing. And sometimes the word al-Hasad is used in the place of al-Ghibtah due to the proximity of meaning of the two, as in the statement of the Prophet (sallAllaahu alayhi wa sallam) : "There is to be no Hasad execpt in two cases ... ", meaning here "There is to be no Ghibtah except in two cases".

And his (sallAllaahu alayhi wa sallam) statement "do not inflate prices for one another" then the word used here in Arabic is 'najasha', and the origin of this word carries the meaning of cheating, deception and swindling. And the Arabs sometimes call a hunter a 'naajish' because he deceives and outsmarts the animal he hunts. And his (sallAllaahu alayhi wa sallam) statement "do not hate one another" means do not adopt the means that lead to hatred. This is because love and hate are matters of the heart, such that Mankind does not possess full ability to control them, nor are they able to bring about change in them. And this is as the Prophet (sallAllaahu alayhi wa sallam) said [regarding the division of time he had made between his wives] : "Oh Allaah this division is what I have been able to do, so do not take me to account for that which you control, and over which I have no control", meaning by this his heart.

And "turning away" means enmity, and it has also been said that it means cutting off relations or boycotting. And his (sallAllaahu alayhi wa sallam) statement "and do not undercut one another in trade" is referring to the situation where a buyer has almost completed a contract with a seller, and during the final time of choice a second seller approaches him and says : "If you revoke this sale then I will sell to you the same thing or better than it for the same price". Or, if a buyer and seller have agreed upon a price and are pleased with it, and only the completion of the contract remains, and then a second seller offers to give more for the same price, or to give the same goods at a lower price, then this is forbidden as it occurs after agreement on the price has taken place and the buyer and seller have been pleased with it. However, if the second seller makes his offer before they are pleased with the price then this is not forbidden.

And the meaning of "but be you, O Servants of Allaah, Brothers" means deal with one another and live together amiably with brotherhood, and treat one another with love, kindness, compassion and courteousness, and help one another upon goodness, while always having a clear heart and offering sincere advice in all situations.

And regarding his (sallAllaahu alayhi wa sallam) statement "A Muslim is the brother of a Muslim : he does not oppress him, nor does he fail him, nor does he lie to him nor does he hold him in contempt" : to fail someone means to leave helping or aiding him, so if a Muslim were to seek ones help in defending himself from an oppressor or similar to that, then it is necessary to help him if one is able to, and one has no Shar'ee excuse for not doing so.

And his (sallAllaahu alayhi wa sallam) statement "nor does he hold him in contempt" means that he does not behave haughtily towards another Muslim, so as to belittle him.

And his (sallAllaahu alayhi wa sallam) statement "Taqwaa (Piety) is right here [and he pointed to his chest three times]" and in another narration "Verily Allaah does not look at your bodies nor at your appearances, but rather he looks at your hearts". This means that the apparent actions of the limbs do not, by themselves, attain for one Taqwaa. But rather Taqwaa is attained through what is in the heart of appreciating the Greatness of Allaah the Exalted, and having Fear of Him and having Recognition of Him, and knowing that the Sight of Allaah encompasses all things. And so the meaning of the hadeeth, and Allaah knows best, is the taking of the self to account, and the point of observation of all of this is by the heart.

And his (sallAllaahu alayhi wa sallam) statement "It is enough evil for a man to hold his brother Muslim in contempt" contains a severe warning from doing so, since Allaah ta'aalaa did not look upon him in contempt when He created him, and nourished him, and then perfected his outward appearance, and then subdued whatever is in the Heavens and whatever is in the Earth for his sake. And even though He did this for others along with him, no doubt he has a share in it. Then after that, Allaah - subhaanahu - named him a Muslim and a Believer and a Slave, and his Command extended to the extent that he made the Messenger that He sent to him Muhammad (sallAllaahu alayhi wa sallam). So whoever treats with contempt a Muslim from amongst the Muslims, then he has treated with contempt one whom Allaah 'azza wa jall has granted greatness and nobility, and no doubt that is sufficient for him. And so from treating a Muslim with contempt is not to send the greeting of salaam upon him if he passes by him, and not to reply to his greeting of salaam if he begins with it. And it also includes not thinking that Allaah will enter him into Paradise or keep him safe from the Hellfire.

And as for the case of the Intelligent one who is resentful of (or is hostile to) the Foolish Ignorant one, or the Just and Honest one who is resentful of the Sinner, then this is not considered to be contempt of a Muslim. Rather, this is resent for the ignorance that is present in the Ignorant one, and the sinfulness that is present in the Sinner. So when this ignorance or sinfulness leaves that person, he returns to treating him well and raises his status in his estimation.

And Allaah knows best.

Summary :

That it is generally forbidden to be envious of one another, although other ahaadeeth specify that envy in certain [good] cases is allowed if we wish to be like them
That it is forbidden to raise prices to harm others, such as through hoarding or through trying to make unjust profit
That it is forbidden to turn away from being good to or helping one another
That it is forbidden to undercut one another in trade
That we must be brothers to one another, and true Brotherhood lies in being Allaah's Worshippers and Servants
That it is forbidden to oppress one another, or fail one another on purpose, or lie to one another, or to hold each other in contempt
That Taqwaa (Piety) is in the heart - see hadeeth number six - and hence the heart must be trained, purified and protected
That it is forbidden to violate the rights of another Muslim : to shed his blood [unlawfully], or physically hurt him, or to deprive him of what belong to him, or to cheat him
That it is forbidden to violate the honour of another Muslim

“Verily your Lord is quick in punishment; yet He is indeed Oft-Forgiving Most Merciful (Surah Al-An’am 6:165)
"Indeed, we belong to Allah and to Him is our return" (Surah Baqarah 2: 155)

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Alwardah

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Posted: 21 March 2008 at 7:31am

As Salamu Alaikum

Hadith 36 : The Virtue of Gathering for the Recitation of The Qur'aan, and for the Remembrance of Allaah

Úä ÃÈí åÑíÑÉ ÑÖí Çááå Úäå ¡ Úä ÇáäÈí Õáì Çááå Úáíå æÓáã ¡ ÞÇá : ( ãä äÝÓ Úä ãÄãä ßÑÈÉ ãä ßÑÈ ÇáÏäíÇ äÝÓ Çááå Úäå ßÑÈÉ ãä ßÑÈ íæã ÇáÞíÇãÉ ¡ æãä íÓÑ Úáì ãÚÓÑ íÓÑ Çááå Úáíå Ýí ÇáÏäíÇ æÇáÇÎÑÉ ¡ æãä ÓÊÑ ãÓáãÇ ÓÊÑå Çááå Ýí ÇáÏäíÇ æÇáÃÎÑÉ ¡ æÇááå Ýí Úæä ÇáÚÈÏ ãÇ ßÇä ÇáÚÈÏ Ýí Úæä ÃÎíå ¡ æãä Óáß ØÑíÞÇ íáÊãÓ Ýíå ÚáãÇ Óåá Çááå áå Èå ØÑíÞÇ Åáí ÇáÌäå ¡ æãÇ ÇÌÊãÚ Þæã Ýí ÈíÊ ãä ÈíæÊ Çááå íÊáæä ßÊÇÈ Çááå ¡ æíÊÏÇÑÓæäå Èíäåãº ÅáÇ äÒáÊ Úáíåã ÇáÓßíäå ¡ æÛÔíÊåã ÇáÑÍãå ¡ æÍÝÊåã ÇáãáÇÆßÉ ¡ æÐßÑåã Çááå Ýíãä ÚäÏå ¡ æãä ÃÈØÃ Èå Úãáå áã íÓÑÚ Èå äÓÈå ).
ÑæÇå ãÓáã [ ÑÞã : 2699 ] ÈåÐÇ ÇááÝÙ

On the authority of Abu Hurairah (radiAllaahu anhu) that the Prophet (sallAllaahu alayhi wa sallam) said :

Whoever removes a worldly grief from a believer, Allaah will remove from him one of the griefs of the Day of Resurrection. And whoever alleviates the need of a needy person, Allaah will alleviate his needs in this world and the Hereafter. Whoever shields [or hides the misdeeds of] a Muslim, Allaah will shield him in this world and the Hereafter. And Allaah will aid His Slave so long as he aids his brother. And whoever follows a path to seek knowledge therein, Allaah will make easy for him a path to Paradise. No people gather together in one of the Houses of Allaah, reciting the Book of Allaah and studying it among themselves, except that Sakeenah (Tranquility) descends upon them, and Mercy envelops them, and the angels surround them, and Allaah mentions them amongst those who are with Him. And whoever is slowed down by his actions, will not be hastened forward by his lineage.

It was related by Muslim in these words.

Explanation of Hadeeth Number 36

This is a great hadeeth that encompasses all the branches of Knowledge, and the Principles [of the Religion], and the Excellent Manners. In it is found the virtue of fulfilling the needs of the Muslims, and benefitting them, from what is possible for one, of Knowledge, or wealth, or aid, or guidance towards that which will correct their affairs, or advice. or other than that. And the meaning of "alleviates the need" is removing it.

And as for his (sallAllaahu alayhi wa sallam) statement "Whoever shields [or hides the misdeeds of] a Muslim", then 'shielding' here means to hide his slips and lapses, and the intended meaning here is hiding the lapses of those who are of upright and pious character, and those like them who are not known to be evil-doers. And this is with regards to hiding the sins that they may have committed in the past, and which are over. On the other hand, if they are caught red-handed performing a sin then it is obligatory to admonish them and forbid them from it. And if they are unable to do so, then they must raise the matter to the Authorities, if they do not fear any evil repurcussions from this. Thus, in such cases the correct action is not to shield them, as this may tempt them to perpetrate more evil, to cause more harm, to enter into more Forbidden matters, or to encourage others upon what is similar to this. So it is desired that one raises the matter to the Leader, as long as he does not fear any further evil from doing so. And similar to all this is the disparagement and criticising of the Narrators of Hadeeth by the Hadeeth Scholars, and of the Witnesses [to contracts], and the Trustees of the wealth to be distributed in Charity and the Awqaaf, and those who look after the wealth of the Orphans, and what is similar to that. Then in all such cases it is obligatory to expose their evil actions if required, and it is not permissible to hide their sins if one sees from them that which is reproachable. And this is not considered to be from the Forbidden Backbiting, rather it is part of the Obligatory Naseehah [sincerity, advice].

And as for his (sallAllaahu alayhi wa sallam) statement "And Allaah will aid His Slave so long as he aids his brother" then this is a generalisation whose detailed explanation must include the case where the Slave [of Allaah] resolves to help his brother Muslim [by admonishing him], whereupon it becomes required of him not to be cowardly of speaking the Truth to him, believing, all the while, that Allaah will help him and protect him from any evil repurcussions of doing so.

And in this hadeeth is mentioned the virtue of fulfilling the needs of a Muslim, and of striving in the Path of seeking Knowledge, and this includes the virtue of being pre-occupied with Knowledge. And what is intended by Knowledge here is the Knowledge of the Sharee'ah. And all this requires that one intends by it the Face of Allaah ta'aalaa, just as this is a condition in every act of worship.

And his (sallAllaahu alayhi wa sallam) statement "No people gather together in one of the Houses of Allaah, reciting the Book of Allaah and studying it among themselves" is a proof for the virtue of gathering in the masjid for the recitation of the Qur'aan. And regarding the word 'Sakeenah' mentioned here, then some people have said that it means 'Mercy', but this interpretation is weak due to the separate mention of Mercy in the next part of the hadeeth. And it has been said that it means Tranquility, Peacefulness and Dignity, and this is better.

And his (sallAllaahu alayhi wa sallam) statement "No people gather together" is in the indefinite, general form, as though he (sallAllaahu alayhi wa sallam) meant to say "Any people" who gather for this, then they will receive all of the Virtue what he has mentioned. And he (sallAllahu alayhi wa sallam) did not lay a condition here that the people must be scholars, or ascetics or possessors of High Stations. And the meaning of "and the angels surround them" is similar to that mentioned by Allaah ta'aalaa in His Noble Book : "And you will see the angels surrounding the Throne (of Allaah) from all round" [Soorah az-Zumar, 75], that is they will encircle and encompass them from every side. And so it will be as though the angels will be so close to them, so as to completely encircle them, and no gap will be left between them through which Shaytaan may enter.

And as for his (sallAllaahu alayhi wa sallam) statement "and Mercy envelops them" then the word 'envelop' is not used except when all the parts of the object are completely covered from all sides. And Shaykh Shihaab ad-Deen bin Farj said : "And the meaning of this, from what I see to be correct, is that the Envelopment of His Mercy is such that it encircles and embraces all previous sins, in shaa' Allaah ta'aalaa".

And his (sallAllaahu alayhi wa sallam) statement "and Allaah mentions them amongst those who are with Him" implies that the mentioning of Allaah ta'aalaa is amongst the Prophets and the Most Honourable of the Angels, and Allaah knows best.

Summary :

That this hadeeth contains encouragement to help each other for our own benefit
That any Muslim who makes a Muslim happy will receive the Mercy of Allaah on the Day of Resurrection, and He will remove one of his griefs that Day
That any Muslim who sees to the need of another Muslim, will have his own needs seen to by Allaah
That any Muslim who protects another Muslim will be protected by Allaah
That Allaah will help us as long as we help each other
That one who strives to gain Knowledge of the Deen will be helped by Allaah in acting upon it
That the mosques should be used to gather in to study the Deen and to recite the Qur'aan collectively
That such groups of people receive the Peace and Mercy of Allaah, and are surrounded by the Angels, and are mentioned by Allaah to those near Him
That this is true for any group of Muslims, whether or not they are scholars or very pious individuals
That when we remember Allaah, He remembers us and makes mention of us
That if one becomes lax in his religious duties, his lineage or ancestry will not avail him anything before Allaah
Seeking knowledge of the Deen entails acting upon it and propagating it

“Verily your Lord is quick in punishment; yet He is indeed Oft-Forgiving Most Merciful (Surah Al-An’am 6:165)
"Indeed, we belong to Allah and to Him is our return" (Surah Baqarah 2: 155)

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Topic: Al-Nawawi Forty Hadith
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