قال الله تعالىٰ: {وَلۡتَكُن مِّنكُمۡ أُمَّةٞ يَدۡعُونَ إِلَى ٱلۡخَيۡرِ وَيَأۡمُرُونَ بِٱلۡمَعۡرُوفِ وَيَنۡهَوۡنَ عَنِ ٱلۡمُنكَرِۚ وَأُوْلَٰٓئِكَ هُمُ ٱلۡمُفۡلِحُونَ} [آل عمران: 104] ، وقال تعالىٰ: {كُنتُمۡ خَيۡرَ أُمَّةٍ أُخۡرِجَتۡ لِلنَّاسِ تَأۡمُرُونَ بِٱلۡمَعۡرُوفِ وَتَنۡهَوۡنَ عَنِ ٱلۡمُنكَرِ} [آل عمران: 110]، وقال تعالىٰ: {خُذِ ٱلۡعَفۡوَ وَأۡمُرۡ بِٱلۡعُرۡفِ وَأَعۡرِضۡ عَنِ ٱلۡجَٰهِلِينَ} [الأعراف: 199] ، وقال تعالىٰ: {وَٱلۡمُؤۡمِنُونَ وَٱلۡمُؤۡمِنَٰتُ بَعۡضُهُمۡ أَوۡلِيَآءُ بَعۡضٖۚ يَأۡمُرُونَ بِٱلۡمَعۡرُوفِ وَيَنۡهَوۡنَ عَنِ ٱلۡمُنكَرِ} [التوبة: 71]، وقال تعالىٰ: {لُعِنَ ٱلَّذِينَ كَفَرُواْ مِنۢ بَنِيٓ إِسۡرَٰٓءِيلَ عَلَىٰ لِسَانِ دَاوُۥدَ وَعِيسَى ٱبۡنِ مَرۡيَمَۚ ذَٰلِكَ بِمَا عَصَواْ وَّكَانُواْ يَعۡتَدُونَ * كَانُواْ لَا يَتَنَاهَوۡنَ عَن مُّنكَرٖ فَعَلُوهُۚ لَبِئۡسَ مَا كَانُواْ يَفۡعَلُونَ} [المائدة: 78 ــ 79] ، وقال تعالىٰ: {وَقُلِ ٱلۡحَقُّ مِن رَّبِّكُمۡۖ فَمَن شَآءَ فَلۡيُؤۡمِن وَمَن شَآءَ فَلۡيَكۡفُرۡۚ} [الكهف: 29] ، وقال تعالىٰ: {فَٱصۡدَعۡ بِمَا تُؤۡمَرُ وَأَعۡرِضۡ عَنِ ٱلۡمُشۡرِكِينَ} [الحجر: 94] ، وقال تعالىٰ: {فَلَمَّا نَسُواْ مَا ذُكِّرُواْ بِهِۦٓ أَنجَيۡنَا ٱلَّذِينَ يَنۡهَوۡنَ عَنِ ٱلسُّوٓءِ وَأَخَذۡنَا ٱلَّذِينَ ظَلَمُواْ بِعَذَابِۢ بَِٔيسِۢ بِمَا كَانُواْ يَفۡسُقُونَ} [الأعراف: 165] ، وَالآياتُ في الباب كَثِيرَة مَعلومَةٌ.
Allah Almighty says: {Let there be a group from among you who call to goodness: enjoining what is right, and forbidding what is wrong. It is they who are successful.} [Surat Āl ‘Imrān: 164] Allah Almighty also says: {You are the best nation ever raised for mankind: you enjoin what is right and forbid what is wrong} [Surat Āl ‘Imrān: 110] Allah Almighty also says: {Be gracious, enjoin what is right and turn away from those who are ignorant.} [Surat Al-A‘rāf: 199] Allah Almighty says: {The believers, both men and women, are allies of one another; they enjoin what is good and forbid what is evil} [Surat al-Tawbah: 71] Allah Almighty says: {Those who disbelieved from the Children of Israel were cursed on the tongue of David and Jesus, son of Mary. That was because of their disobedience and their persistence in transgression. They did not forbid one another from committing evil deeds. Terrible was indeed what they used to do!} [Surat al-Mā’idah: 78-79] Allah Almighty says: {Say, “The truth is from your Lord. Whoever wills may believe, and whoever wills may disbelieve.”} [Surat al-Kahf: 29] Allah Almighty says: {Then proclaim what you are commanded, and turn away from those who associate partners with Allah.} [Surat al-Hijr: 94] Allah Almighty says: {When they ignored the admonition they were given, We saved those who forbade evil and seized the wrongdoers with a grievous punishment for their defiant disobedience.} [Surat al-A‘rāf: 165] There are many other well-known verses in this regard.
ــ المعروف: ما عُرف حسنه شرعاً، وعقلاً، وعرفاً. والمراد بالعُرْف: عُرْف أهل الخير والصلاح، الذين هم أوساط الناس دون أهل التشديد أو التساهل.
Good (Ma‘rūf) refers to all that is recognized as good by the Sharia, reason, and custom upheld by such righteous and good people who adopt a moderate approach that is away from extremism and negligence.
ــ المنكر: ما عُرف قبحه شرعاً، وعقلاً، وعرفاً. وكل ما أنكره الشرع ومنعه من أنواع المعاصي، كالكفر والبدع والفسوق.
Evil (Munkar) refers to all that is recognized as evil by the Sharia, reason, and custom, as well as all that is disapproved and banned of all kinds of sins like disbelief, religious innovations, and defiant disobedience.
1) لا بد عند الأمر بالمعروف والنهي عن المنكر من استخدام الحكمة، ولا يكون ذلك إلا بالعلم والحلم والصبر.
1) Wisdom must be employed when enjoining what is good and forbidding what is evil, and this can only be achieved through knowledge, forbearance, and patience.
2) وظيفة الأمر بالمعروف والنهي عن المنكر ليست خاصةً بالرجال فقط، بل تشمل النساء أيضاً.
2) The role of enjoining what is good and forbidding what is evil is not limited to men, rather, it includes women as well.
3) وجوب التناهي عن المنكر؛ فترك النهي سبب اللعن والطرد عن رحمة الله تعالىٰ.
3) Forbidding one another from doing what is evil is obligatory, as failing to do so is a cause for curse and expulsion from the mercy of Allah Almighty.
4) الأمر بالمعروف، والنهي عن المنكر، سبب لنجاة الأمة وعصمتها، من النكبات والعقوبات.
4) Enjoining good and forbidding evil is a reason for the Ummah’s salvation and protection from disasters and punishments.
1/184 ــ فالأوَّلُ: عن أبي سعيدٍ الخُدْرِيِّ رضي الله عنه قالَ: سَمِعْتُ رسُولَ الله صلى الله عليه وسلم يَقُولُ: «مَن رَأَىٰ مِنْكُم مُنكَراً فَلْيُغَيِّرْهُ بِيَدِهِ، فَإنْ لَمْ يَسْتَطعْ فَبِلِسَانِهِ، فَإن لَمْ يَسْتَطِعْ فبِقَلْبِهِ، وَذلِكَ أَضْعَفُ الإيمانِ». رواه مسلم.
184/1- First Hadīth: Abu Sa‘īd al-Khudri (may Allah be pleased with him) reported that the Messenger of Allah (may Allah’s peace and blessings be upon him) said: “Whoever of you sees an evil, let him change it with his hand; if he cannot, then with his tongue; if he cannot, then with his heart, and that is the weakest form of faith.” [Narrated by Muslim]
2/185ــ الثاني: عنِ ابنِ مسْعُودٍ رضي الله عنه أنَّ رسولَ الله صلى الله عليه وسلم قال: «مَا مِنْ نَبيٍّ بَعَثَهُ اللهُ فِي أمَّةٍ قَـبْـلي إلَّا كـان لَـه مِـن أُمَّتِهِ حَوارِيُّون وَأصْحابٌ يَأَخُذُون بِسُنَّتِهِ ويَقْتَدُون بِأمْرِهِ، ثُمَّ إنها تخْلُفُ مِنْ بَعْدِهِمْ خُلُوفٌ يَقُولُون مَا لاَ يَفْعَلُونَ، وَيَفْعَلُون مَا لا يُؤْمَرُون، فَمَنْ جَاهَدَهُم بِيدهِ فَهُو مُؤمِنٌ، ومَن جَاهَدهُمْ بِقَلْبِهِ فَهُو مُؤْمِنٌ، ومَنْ جَاهَدهُمْ بِلِسَانِهِ فَهُو مُؤْمِنٌ، وليس وراء ذلِكَ مِن الإيمانِ حَبَّةُ خَرْدلٍ». رواه مسلم.
185/2- Second Hadīth: ‘Abdullah ibn Mas‘ūd (may Allah be pleased with him) reported that the Messenger of Allah (may Allah’s peace and blessings be upon him) said: “No Prophet had been sent before me by Allah to a people but he had, among his people, disciples and companions, who followed his ways and obeyed his command. Then, there came after them successors who said what they did not do and did what they were not commanded to do. Whoever strives against them with his hand is a believer; whoever strives against them with his heart is a believer; and whoever strives against them with his tongue is a believer. Beyond that there is no mustard seed’s weight of faith.” [Narrated by Muslim]
حواريون: خلصاء الأنبياء وأصفياؤهم وأنصارهم المجاهدون.
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خلوف: جمع خَلْف بسكون اللام، وهو: الخالف بِشَرٍّ، وأما خَلَفَ بفتح اللام، فهو: الخالف بخير. والمعنى: تحدث خلوف بشِرّ.
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خردل: حبٌّ صغير معروف.
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1) إنكار المنكر مراتب، بحسب الاستطاعة والقدرة، ورعاية المسؤولية.
1) There are levels for forbidding evil which are related to ability, power, and consideration of responsibility.
2) من أراد النجاة فعليه باتباع منهج الأنبياء في الدعوة إلىٰ الله _عز وجل_.
2) Whoever seeks salvation should follow the approach used by the prophets in calling to Allah Almighty.
3) الحث علىٰ مجاهدة المخالفين للشرع، كلٌّ بما يستطيع؛ لأن ترك ذلك بالكلية دليل علىٰ ذهاب الإيمان من قلب المرء.
3) Muslims are urged to strive against those who act contrary to the Islamic law, each according to what he is able to do, because abandoning this duty altogether is a sign of the absence of faith in a person’s heart.
4) خير الناس بعد الأنبياء هم أصحابهم.
4) The best people, next to prophets, are their companions.
5) الحذر من أن يقول العبد ما لا يعمل، أو يفعل مالا يُؤمَر.
5) The Hadīth warns a Muslim against claiming to do what he does not really do, or doing what he is not commanded to do.
3/186ــ الثالثُ: عن أبي الوليدِ عُبـَادَةَ بن الصَّامِتِ رضي الله عنه قال: « بَايَعْنَا رسولَ الله صلى الله عليه وسلم عَلىٰ السَّمْعِ والطَّاعَةِ في العُسْرِ وَاليُسْرِ، وَالمنشَطِ وَالمَكْرَهِ، وَعَلىٰ أثَرَةٍ عَلَيْنَا، وَعَلَىٰ أَنْ لاَ نُنَازعَ الأمْرَ أهْلَهُ إلاَ أنْ تَرَوْا كُفْراً بَوَاحاً عِنْدَكُمْ مِنَ الله تَعَالىٰ فِيهِ بُرْهَانٌ، وَعَلَىٰ أَنْ نَقُولَ بالْحَقِّ أَيْنَمَا كُنَّا، لاَ نَخافُ في الله لَوْمَةَ لائمٍ». متفق عليه.
186/3- Third Hadīth: Abu al-Walīd ‘Ubādah ibn as-Sāmit (may Allah be pleased with him) reported: “We pledged allegiance to the Messenger of Allah (may Allah’s peace and blessings be upon him) to listen and obey at times of hardship and ease, energy and tiredness, and to endure if prejudice is held against us, and not to fight for power those in authority, unless you see blatant disbelief concerning which you have a clear proof from Allah Almighty, and to say the truth wherever we are without fearing anyone’s reproach.” [Narrated by Al-Bukhāri and Muslim]
«المَنْشَط والمَكْره» بِفَتْحِ مِيميهما: أَيْ: في السَّهْلِ والصَّعْبِ. «والأثَرةُ»: الاخْتِصاصُ بالمُشْتَركِ، وقَدْ سَبَقَ بَيَانُها. «بَوَاحاً» بفَتْحِ الْبَاءِ المُوَحَّدَة بَعْدَهَا وَاوٌ ثمَّ أَلِفٌ ثُمَّ حَاءٌ مُهْمَلَةٌ: أَيْ ظَاهِراً لاَ يَحْتَمِلُ تَأوِيلاً.
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1) وجوب السمع والطاعة لولاة الأمور في المنشط والمكره، والعسر واليسر، إلا في معصية الله فلا طاعة لهم.
1) Obedience to rulers is obligatory in times of energy and tiredness, and in times of hardship and ease, unless such obedience involves disobedience to Allah Almighty, in which case no obedience is due to them.
2) إن النصح لأَئمة المسلمين وهدايتهم بالتي هي أحسن هو هدي النبي صلى الله عليه وسلم.
2) Offering sincere advice to Muslim rulers in the best manner is the guidance of the Prophet (may Allah’s peace and blessings be upon him).
3) الحث علىٰ قول الحق وفعله، وألاّ تأخذك في الله لومة لائم، فأين أهل الإيمان اليوم؟!.
3) Muslims are urged to adhere to the truth in word and action, and should not fear any blame for doing so. Where are the believers who follow this guidance in this day and age?!
4/187ــ الرَّابع: عن النعْمانِ بنِ بَشير رضي الله عنهما عن النَّبيِّ صلى الله عليه وسلم قال: «مَثَلُ القَائمِ في حُدودِ الله وَالْوَاقِع فيها كَمَثَلِ قَومٍ اسْتَهَمُوا عَلىٰ سَفِينَةٍ، فَصَارَ بَعْضهُمْ أعْلاهَا وَبَعضُهُمْ أسْفَلَهَا، وَكَانَ الَّذِينَ في أسْفَلِهَا إذَا اسْتَقَوْا مِنَ الماءِ مَرُّوا عَلىٰ مَنْ فَوْقَهُمْ، فَقَالُوا: لَوْ أنَّا خَرَقْنَا في نَصِيبِنَا خَرْقاً وَلَمْ نُؤْذِ مَنْ فَوْقَنَا، فَإنْ تَرَكُوهُمْ وَمَا أرَادُوا هَلَكُوا جَميعاً، وإنْ أخَذُوا عَلىٰ أيْدِيهِمْ نجَوْا ونجَوْا جَميعاً». رواهُ البخاري.
187/4- Fourth Hadīth: Al-Nu‘mān ibn Bashīr (may Allah be pleased with him and his father) reported that the Prophet (may Allah’s peace and blessings be upon him) said: “The example of the one who abides by the limits prescribed by Allah and the one who transgresses them is like the example of a people who boarded a ship after casting lots. Some of them were in its lower deck and others were in its upper deck. When those in the lower deck needed water, they had to go up and pass by those above them. So they said: ‘If we could make a hole in our share of the ship, so that we would not bother those above us.’ If those in the upper deck let them do as they wish, they will all perish, but if they stop them, they will all survive.” [Narrated by Al-Bukhāri]
«القَائمُ في حُدُودِ الله تَعالى» مَعْنَاهُ: المُنْكِرُ لها، القَائمُ في دفْعِهَا وإزالتِهَا، والمُرادُ بِالحُدُودِ: ما نَهَىٰ الله عَنْهُ. «اسْتَهَمُوا»: اقْتَرعُوا.
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الواقع فيها: أي الفاعل للمحرم أو التارك للواجب.
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استقوا: طلبوا السقيا (سقيا الماء).
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خرقاً: ثقباً.
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1) إذا أخذ أهل العلم والدين علىٰ أيدي الجهال والسفهاء نجوا جميعاً، فإن لم يفعلوا هلكوا جميـعاً.
1) When people of knowledge and religion deter the ignorant and foolish, they will all survive, but if they do not they will all perish.
2) يستحب لمعلم الناس أن يضرب لهم الأمثال؛ ليقرب لهم المعقول بصورة المحسوس.
2) It is recommended for an instructor to use examples in order to convey an abstract idea in a tangible form.
3) إثبات القرعة عند تزاحم الحقوق ولا مرجح في تعيينها، ومنه قوله تعالىٰ عن يونس –عليه السلام_: {فَسَاهَمَ فَكَانَ مِنَ ٱلۡمُدۡحَضِينَ} [الصافات: 141].
3) The permissibility of drawing lots - when there are conflicting rights - is established in the Hadīth, but there is nothing to prove that it is required. This is also evidenced by the saying of Allah Almighty about Yūnus (Jonah) (peace be upon him): {then he cast lots with them, but was among those who lost.} [Surat al-Sāffāt: 141]
4) الأمر بالمعروف والنهي عن المنكر سفينة النجاة في الأمة؛ مَن ركبها نجا، ومَن تخلَّف عنها غرق. وإن حالنا الأليم الذي نعانيه اليوم هو عقوبة ترك الهدي النبوي في الأمر والنهي، فهل من توبة وإنابة!!
4) Enjoining good and forbidding evil is the safety boat for the ummah, whoever boards it will be saved and whoever remains behind will drown. In fact, the painful reality we are suffering now is a punishment for neglecting the prophetic guidance related to enjoining good and forbidding evil. So, would we repent and return to Allah?!
5/188ــ الخامسُ: عَنْ أُمِّ المُؤْمِنِين أُمِّ سَلَمَةَ هِنْدٍ بنتِ أَبي أُمَيّةَ حُذيْفَةَ رضي الله عنها عن النَّبيِّ صلى الله عليه وسلم أنه قال: «إنَّهُ يُسْتَعْمَلُ عَلَيْكُمْ أُمَرَاءُ، فَتَعْرِفُونَ وَتُنْكِرُونَ، فَمن كَرِهَ فَقَدْ بَرِئ، وَمَنْ أَنْكَرَ فَقَدْ سَلِمَ، وَلكِنْ مَنْ رَضِيَ وَتَابَعَ». قالوا: يَا رَسُولَ الله أَلا نُقَاتِلُهُمْ ؟ قَالَ: «لا، مَا أَقَامُوا فِيكُمُ الصَّلاَةَ». رواه مسلم.
188/5- Fifth Hadīth: The Mother of the Believers Um Salamah Hind bint Abi Umayyah Hudhayfah (may Allah be pleased with her) reported that the Prophet (may Allah’s peace and blessings be upon him) said: “There shall be rulers in charge of you, and you will approve (some of their actions) and disapprove (others). So anyone who dislikes shall be absolved, and anyone who disapproves shall be safe, except for those who approve and comply.” They said: “O Messenger of Allah, shall we not fight them?” He replied: “No, so long as they establish prayer among you.” [Narrated by Muslim]
مَعْنَاهُ: مَنْ كَرِهَ بِقَلْبِهِ وَلَمْ يَسْتَطعْ إنْكَاراً بِيَد وَلَا لِسَانٍ فَقَدْ بَرِئ مِنَ الإثمِ، وَأَدَّىٰ وَظِيفَتَهُ، وَمَنْ أَنْـكَرَ بحَسَبِ طَاقَتِهِ فَقَدْ سَلِمَ مِنْ هَذِهِ المَعْصِيَةِ، وَمَنْ رَضِيَ بِفِعْلِهِمْ وَتَابَعَهُمْ فَهُوَ العَاصي.
Meaning: whoever hates by his heart but could not express that through actions is absolved of the sin and has done his duty, and whoever expresses his disapproval according to his ability is free of sin. Those who approve their actions and comply with them are the sinners.
1) الإنكار علىٰ ولاة الأمور بحسب الحال، مع مراعاة المصالح والمفاسد.
1) Muslims should disapprove of the rulers’ wrong actions according to the situation, taking into consideration the resulting benefits and evils.
2) مشروعية قتالهم إذا لم يقيموا الصلاة، شريطة انتفاء المفسدة، وحصول المصلحة.
2) It is permissible to fight rulers if they do not establish the prayer, as long as this would not incur evil consequences and will realize an interest.
3) تعظيم قدر الصلاة، فمن تركها فقد كفر.
3) Prayer is of a great status, whoever abandons it is a disbeliever.
4) إنكار المنكر سبيل السلامة والنجاة. فأين القائمون بهذه الشعيرة العظيمة؟!
4) Forbidding evil is the way to safety and salvation, so where are those who perform this great rite?!
6/189ــ السَّادِسُ: عَن أُمِّ المُؤْمِنِين أُمِّ الْحَكَمِ زَيْنَبَ بنْتِ جَحْشٍ رضي الله عنها أنَّ النَّبيَّ صلى الله عليه وسلم دَخَلَ عَلَيْهَا فَزِعاً يَقُولُ: «لا إلهَ إلَّا الله، وَيْلٌ لِلْعَرَبِ مِنْ شرٍّ قَدِ اقْتَرَبَ، فُتحَ الْيَوْمَ مِن رَدْمِ يأْجُوجَ ومَأْجُوجَ مِثْلُ هَذِهِ» وَحَلَّقَ بأصْبُعَيْهِ الإبْهَامِ وَالَّتِي تَلِيهَا، فَقُلْتُ: يَا رسول الله، أنَهْلِكُ وَفِينَا الصَّالِحُونَ؟ قال: «نَعَم إذَا كَثُرَ الْخَبَثُ». متفقٌ عليه.
189/6- Sixth Hadīth: The Mother of the Believers Um al-Hakam Zaynab bint Jahsh (may Allah be pleased with her) reported that the Prophet (may Allah’s peace and blessings be upon him) entered upon her in an alarmed state and said: “There is no god but Allah. Woe to the Arabs from an impending evil. Today, an aperture has been made in the wall of Gog and Magog, like this,” making a circle with his thumb and index finger. So I said: “O Messenger of Allah, shall we perish while there are pious people among us?” He said: “Yes, when wickedness is rampant.” [Narrated by Al-Bukhāri and Muslim]
الردم: السد. تقول: ردمت إذا سددت.
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الخبث: الفسوق والفجور وأنواع المعاصي.
Wickedness: defiant disobedience of Allah, immorality, and all kinds of sins.
1) الترغيب في ذكر الله عند الفزع والخوف ، تثبيتاً للتوحيد وتطميناً للقلوب.
1) It is encouraged to remember Allah Almighty at times of panic and fear, in order to set firm the belief in the Oneness of Allah (Tawhīd) and to reassure the hearts.
2) الإخبار عن فتنة يأجوج ومأجوج للحذر منها، فهي من شر الفتن.
2) The Hadīth provides information about the trial of Gog and Magog in order to warn of it, being one of the worst trials.
3) إذا كثرت الأعمال الفاسدة في المجتمع دون إنكار، فإن ذلك سبب للهلاك ولو كان الصالحون موجودين؛ لأن العبرة بعمل المصلحين في الأمة. قال تعالىٰ: {وَمَا كَانَ رَبُّكَ لِيُهۡلِكَ ٱلۡقُرَىٰ بِظُلۡمٖ وَأَهۡلُهَا مُصۡلِحُونَ} [هود: 117].
3) When evil deeds spread in the society without anyone to disapprove them, then this is a reason for destruction, even if there are righteous people because what counts is the reformers’ actions in the Ummah. Allah Almighty says: {Your Lord would never destroy the towns unjustly while their people were reformers.} [Surat Hūd: 117]
7/190ــ السَّابعُ: عَنْ أبي سَعيد الْخُدْرِيِّ رضي الله عنه عن النَّبيِّ صلى الله عليه وسلم قال: «إيَّاكُمْ وَالْجُلُوسَ في الطُّرُقَاتِ »، فَقَالُوا: يَا رَسولَ الله مَا لَنَا مِنْ مَجَالِسِنَا بُدّ، نتَحَدَّثُ فِيهَا، فقال رسولُ الله صلى الله عليه وسلم: « فَإذَا أبَيْتُم إلاَ الْمَجْلِسَ فَأعْطُوا الطَّرِيقَ حَقَّهُ» قالوا: وَمَا حَقُّ الطَّرِيقِ يَا رسولَ الله؟ قال:« غَضُّ الْبَصَرِ، وَكَفُّ الأذَى، وَرَدُّ السَّلامِ، وَالأمْرُ بالْمَعْرُوفِ، وَالنَّهْيُ عَنِ الْمُنْكَر». متفقٌ عليه.
190/7- Seventh Hadīth: Abu Sa‘īd al-Khudri (may Allah be pleased with him) reported that the Prophet (may Allah’s peace and blessings be upon him) said: “Beware of sitting on roads (ways).” The people said: “We have but them as sitting places.” The Messenger of Allah (may Allah’s peace and blessings be upon him) said: “If you have to sit there, then observe the rights of the road.” They asked, “What are the rights of the road?” He (may Allah’s peace and blessings be upon him) said: “To lower your gaze (on seeing what is illegal to look at), and (removal of harmful objects), returning greetings, enjoining good and forbidding wrong.” [Narrated by Al-Bukhāri and Muslim]
1) النهي عن الجلوس في الطرقات؛ لأنها تؤدي إلىٰ مفاسد واضحة.
1) Sitting on the roads is forbidden given the obvious consequent evil.
2) غض البصر من العبادات الواجبة في حق من جلس في الطريق.
2) Lowering the gaze is an act of worship which is obligatory on whoever sits on the road.
3) وجوب كف الأذىٰ عن الناس، سواء الأذىٰ القولي أو الفعلي.
3) Refraining from causing harm to people, whether by word or action, is obligatory.
4) إفشاء السلام بين المسلمين يورث المحبة في قلوبهم.
4) Spreading the greeting of peace among Muslims inspires affection within their hearts.
5) الأمر بالمعروف والنهي عن المنكر من مستلزمات الجلوس في الطرقات.
5) Enjoining good and forbidding evil is a requirement for sitting on the road.
8/191ــ الثَّامنُ: عن ابن عباس رضي الله عنهما أنَّ رسولَ الله صلى الله عليه وسلم رَأىٰ خَاتماً مِنْ ذَهَبٍ في يَدِ رَجُلٍ، فَنَزَعَهُ فَطَرَحَهُ، وَقَالَ: « يَعْمِدُ أحَدُكُمْ إلَىٰ جَمْرَةٍ مِنْ نَارِ فَيَجْعَلُهَا في يَدهِ!» فَقِيلَ لِلرَجُلِ بَعْدَ مَا ذَهَبَ رسولُ الله صلى الله عليه وسلم: خُذْ خَاتَمَكَ، انْتَفعْ بِهِ، قَالَ: لا وَاللهِ لا آخُذُهُ أبَداً وَقَدْ طَرَحَهُ رسول الله صلى الله عليه وسلم. رواه مسلم.
191/8- Eighth Hadīth: Ibn ‘Abbās (may Allah be pleased with him and his father) reported that the Messenger of Allah (may Allah’s peace and blessings be upon him) saw a man wearing a gold ring, so he took it off, threw it away and said: “Why would any of you take a live coal and put it on his hand?!” After the Messenger of Allah (may Allah’s peace and blessings be upon him) had left, the man was told to take his ring and benefit from it. So, he said: “No, by Allah, I will never take it after the Messenger of Allah (may Allah’s peace and blessings be upon him) has thrown it away.” [Narrated by Muslim]
1) تحريم لبس الذهب علىٰ الرجال؛ وأن ذلك موجب لعذاب النار.
1) Wearing gold is prohibited for men, as it entails the punishment of the Fire.
2) من الحكمة: استعمال الشدة في تغيير المنكر إذا دعت الحاجة إلىٰ ذلك. فالحكمة وضع الشيء في موضعه المناسب.
2) It is wise to adopt harshness in changing evil in case of need. Wisdom is all about placing something in its proper position.
3) تعظيم الصحابة لأوامر الرسول صلى الله عليه وسلم، وبيان صدق إيمانهم بسرعة امتثالهم. فأين المقتدون بهم؟
3) The Hadīth highlights the Companions’ veneration of the commands of the Messenger of Allah (may Allah’s peace and blessings be upon him) and the truthfulness of their faith as shown in their swift compliance. So, where are those who copy them?
9/192ــ التَّاسعُ: عَنْ أبي سَعيدٍ الْحَسَنِ البَصْرِيِّ أنَّ عَائِذَ بن عَمْرٍو رضي الله عنه دَخَلَ عَلَىٰ عُـبَيْدِ الله بن زيَادٍ، فَقَالَ: أيْ بُنيَّ، إنِّي سَمِعتُ رسول الله صلى الله عليه وسلم يَقُولُ: « إنَّ شَرَّ الرِّعَاءِ الحُطَمَة» فَإيَّاكَ أن تكُونَ مِنْهُمْ، فَقَالَ لَهُ: اجْلِسْ، فَإنَّمَا أنتَ مِنْ نُخَالَةِ أصْحَاب مُحَمَّدٍ صلى الله عليه وسلم ، فقالَ: وَهَلْ كَانَتْ لَهُمْ نُخَالَةٌ، إنَّمَا كَانتِ النُّخَالَةُ بَعْدَهُمْ وَفي غَيْرِهِمْ . رَواه مسلم.
192/9- Ninth Hadīth: Abu Sa‘īd al-Hasan al-Basri reported that ‘Ā’idh ibn ‘Amr (may Allah be pleased with him) entered upon ‘Ubaydullāh ibn Ziyād and said: “O Son, I heard the Messenger of Allah (may Allah’s peace and blessings be upon him) say: “The worst shepherds (meaning rulers) are the harsh ones with their subjects. Beware, do not be one of them!” Ibn Ziyād said to him: “Sit down, you are but husk from among the Companions of Muhammad (may Allah’s peace and blessings be upon him).” ‘Ā’idh said: “Was there any husk among them? Indeed, husk came after them and among others than them.” [Narrated by Muslim]
الرعاء: بكسر الراء والمد، جمع راع.
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الحطمة: العنيف في رعيته، لا يرفق بها بل يحطمها.
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نخالة: نخالة الدقيق هي قشوره، والمراد: التعبير عن الشيء الذي لا يعبأ به.
Husk: outer covering of wheat grains. The intended meaning is to refer to something insignificant that is not given any consideration.
1) التزام الصحابة الأمرَ بالمعروف والنهي عن المنكر، وعدم خوفهم من قول الحق.
1) The Companions (may Allah be pleased with them) adhered to enjoining what is good and forbidding what is evil, and they never feared the consequences of saying the truth.
2) الصحابة كلهم سادة وأفاضل ، وهم خير قرون الأمة.
2) All the Companions are noble and honorable, and they are the best generation of the Muslim Ummah.
3) خير الناس من كان هيِّناً ليِّناً، خاصة إذا كان من أهل المسؤولية.
3) The best of people is the one who is gentle and lenient, especially if he is in a position of authority.
10/193ــ الْعَاشرُ: عَن حُذَيْفَةَ رضي الله عنه عنِ النَّبيِّ صلى الله عليه وسلم قال: «وَالَّذِي نَفسي بِيَدِهِ لَتَأْمُرُنَّ بالْمَعْروفِ، وَلَتَنْهَوُنَّ عَنِ المُنكَرِ، أوْ لَيُوْشِكَنَّ اللهُ أنْ يَبْعَثَ عَلَيْكُمْ عِقَاباً مِنْهُ، ثُمَ تَدعُونهُ فَلا يُسْتَجابُ لَكُمْ». رواه الترمذي وقال: حديثٌ حَسَنٌ.
193/10- Tenth Hadīth: Hudhayfah (may Allah be pleased with him) reported that the Prophet (may Allah’s peace and blessings be upon him) said: “By the One in Whose Hand my soul is! Either you enjoin good and forbid evil or Allah will soon send upon you a punishment from Him, then you will supplicate Him but your supplication will not be answered.” [Narrated by Al-Tirmidhi; and he classified it as Hasan (sound)]
1) جواز القسم في الأمور ذات الأهمية.
1) It is permissible to swear by Allah in important matters.
2) الأمر بالمعروف والنهي عن المنكر من أوجب الواجبات.
2) Enjoining what is good and forbidding what is evil is one of the most essential obligations.
3) الوعيد الشديد لترك الأمة الأمرَ بالمعروف، والنهي عن المنكر. فهل عرفنا لِمَ حَلَّت بنا النكبات؟!
3) There is a severe threat for the Ummah for abandoning to enjoin what is good and forbid what is evil. So, do we now know why we are afflicted with calamities?
4) ترك التواصي بالأمر بالمعروف، والنهي عن المنكر، سبب لرد الدعوات وعدم إجابتها.
4) Failure to enjoin what is good and forbid what is evil is a reason for having supplications rejected and not answered.
11/194ــ الْحَادي عَشَرَ: عَنْ أبي سَعِيد الْخُدرِي رضي الله عنه عن النَّبيِّ صلى الله عليه وسلم قال: «أفضَلُ الْجِهَادِ كَلِمَةُ عَدْلٍ عنْدَ سُلطَانٍ جَائرٍ». رواه أبو داود، والترمذي وقال: حديث حسنٌ.
194/11- Eleventh Hadīth: Abu Sa‘īd al-Khudri (may Allah be pleased with him) reported that the Prophet (may Allah’s peace and blessings be upon him) said: “The best Jihad is to speak a word of justice to an oppressive ruler.” [Narrated by Abu Dāwūd and Al-Tirmidhi who classified it as Hasan (sound)]
12/195ــ الثَاني عَشَرَ: عَنْ أبي عبدِ الله طَارِقِ بن شِهَابٍ الْبَجَلِيِّ الأَحْمَسِيِّ رضي الله عنه أَنَّ رَجُلاً سَأَلَ النَّبيَّ صلى الله عليه وسلم ، وَقَدْ وَضَعَ رِجْلَه في الْغَرْزِ: أَيُّ الْجِهَادِ أَفْضَلُ؟ قَالَ: «كَلمَةُ حَقٍّ عِنْدَ سُلْطَانٍ جائِر». رواه النسائيُّ بإسنادٍ صحيحٍ.
195/12- Twelfth Hadīth: Abu ‘Abdullah Tāriq ibn Shihāb al-Bajali al-Ahmasi (may Allah be pleased with him) reported that a man, who was set for travel, asked the Prophet (may Allah’s peace and blessings be upon him): “Which type of Jihad is best?” He replied: “A word of truth said to a despotic ruler.” [Narrated by Al-Nasā’i, with a sound Isnād]
«الْغَرْز» بِغَيْنٍ مُعْجَمَةٍ مَفْتُوحَةٍ ثُمَّ رَاء سَاكِنَةِ ثُمَّ زَايٍ، وَهُوَ رِكَابُ كَورِ الْجَمَلِ إذَا كَانَ مِنْ جِلدٍ أَوْ خَشَبٍ، وَقِيلَ: لَا يخْتَصُّ بِجِلْدٍ وَخَشَبٍ.
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جائر: ظالم.
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1) من أعظم الجهاد كلمة الحق عند السلطان الظالم، فإنها تردعه عن ظلمه.
1) Saying a word of truth to an unjust ruler is one of the greatest forms of Jihad, as it deters him from his injustice.
2) وجوب مناصحة الحكام الظلمة، وأمرهم بالمعروف ونهيهم عن المنكر.
2) Giving sincere advice to unjust rulers is obligatory, along with enjoining them to do good and forbidding them from doing evil.
الإنكار علىٰ السلطان له أربع حالات:
Expressing disapproval of the ruler’s actions falls under four categories:
1) كلمة حق عند سلطان عادل، وهذه سهلة.
1) A word of truth said to a just ruler, which is an easy mission.
2) كلمة باطل عند سلطان عادل، وهي خطيرة لفتنتها لهذا السلطان ولقائل الكلمة.
2) A word of falsehood said to a just ruler. This word is perilous as it is a source of trial to the ruler and the sayer.
3) كلمة حق عند سلطان جائر، وهذه أفضل الجهاد.
3) A word of truth said to an unjust ruler. This is the best form of Jihad.
4) كلمة باطل عند سلطان جائر، وهذه مضلة للأمة.
4) A word of falsehood said to an unjust ruler. This is misguidance to the Ummah.
13/196ــ الثَّالِثَ عَشَرَ: عن ابن مَسْعُودٍ رضي الله عنه قال: قال رسولُ الله صلى الله عليه وسلم: «إنَّ أَوَّلَ مَا دَخَلَ النَّقْصُ عَلَىٰ بَنِي إسْرَائِيلَ أنَّه كَانَ الرَّجُلُ يَلْقَىٰ الرَّجُلَ، فَيَقُولُ: يَا هذَا اتَّقِ اللهَ وَدعْ مَا تَصْنَعُ، فَإنَّهُ لا يَحِلُّ لَكَ، ثُمَّ يَلْقَاهُ مِنْ الْغَدِ وهُو عَلَىٰ حَالِهِ، فَلا يَمْنَعُهُ ذلِكَ أَنْ يَكُونَ أَكِيلَهُ وَشَرِيبَهُ وَقَعِيدَهُ، فَلَمَّا فَعَلُوا ذلِكَ ضَرَبَ اللهُ قُلُوبَ بَعْضِهِمْ بِبَعْضٍ» ثُمَّ قال: {لُعِنَ ٱلَّذِينَ كَفَرُواْ مِنۢ بَنِيٓ إِسۡرَٰٓءِيلَ عَلَىٰ لِسَانِ دَاوُۥدَ وَعِيسَى ٱبۡنِ مَرۡيَمَۚ ذَٰلِكَ بِمَا عَصَواْ وَّكَانُواْ يَعۡتَدُونَ * كَانُواْ لَا يَتَنَاهَوۡنَ عَن مُّنكَرٖ فَعَلُوهُۚ لَبِئۡسَ مَا كَانُواْ يَفۡعَلُونَ * تَرَىٰ كَثِيرٗا مِّنۡهُمۡ يَتَوَلَّوۡنَ ٱلَّذِينَ كَفَرُواْۚ لَبِئۡسَ مَا قَدَّمَتۡ لَهُمۡ أَنفُسُهُمۡ} ، إلىٰ قولِهِ: {فَٰسِقُونَ} [المائدة: 78 ــ81] ثُمَّ قَالَ: «كَلاَّ، وَاللهِ لَتَأْمُرُنَّ بالْمَعْرُوفِ، وَلَتَنْهَوُنَّ عَنِ الْمُنْكَرِ، ولَتَأخُذُنَّ عَلَىٰ يَدِ الظَّالِمِ، وَلَتَأْطِرُنَّه عَلَىٰ الْحَقِّ أَطْراً، وَلَتَقْصُرُنَّهُ عَلَىٰ الْحَقِّ قَصراً، أَوْ لَيَضْرِبَنَّ اللهُ بِقُلُوبِ بَعْضِكُمْ عَلَىٰ بَعْض، ثُمَّ لَيَلْعَنَنّكُمْ كَمَا لَعَنَهُمْ». رواه أبو داود، والترمذي وقال: حديث حسن[1].
196/13- Thirteenth Hadīth: Ibn Mas‘ūd (may Allah be pleased with him) reported that the Messenger of Allah (may Allah’s peace and blessings be upon him) said: “The first deficiency that occurred among the Israelites was that a man (of them) would meet another man and say: ‘O so-and-so, fear Allah, and abandon what you are doing, for it is not lawful for you.’ He would then meet him the next day, still doing the same sin, without this preventing him from eating with him, drinking with him and sitting with him. When they did that, Allah made their hearts resemble each other.” Then he (may Allah’s peace and blessings be upon him) said: {Those who disbelieved from the Children of Israel were cursed on the tongue of David and Jesus son of Mary. That was because of their disobedience and their persistence in transgression. They did not forbid one another from committing evil deeds. Terrible was indeed what they used to do! You see many of them taking those who disbelieve as allies. Terrible was indeed what they have done for themselves} to His saying: {but most of them are evildoers.} [Surat al-Mā’idah: 78-81] Then he (may Allah’s peace and blessings be upon him) said: “Nay! By Allah, you must enjoin what is good and forbid what is evil, prevent the wrongdoer, push him into conformity with what is right, and restrict him to what is right, or Allah will make your hearts resemble each other, then He will curse you as He cursed them.” [Narrated by Abu Dāwūd and Al-Tirmidhi, who classified it as Hasan (sound)] [1]
هَذا لفظ أَبي داود، وَلفظ الترمذي: قال رسولُ الله صلى الله عليه وسلم: «لـمَّا وَقَعَتْ بَنُو إسْرَائيلَ في الْمَعَاصِي نَهَتْهُمْ عُلَمَاؤُهُمْ، فَلَمْ يَنْتَهُوا، فَجَالَسُوهُمْ في مَجَالِسِهِمْ وَوَاكَلُوهُمْ وَشَارَبُوهُمْ، فَضَرَبَ اللهُ قُلُوبَ بَعْضِهِم بِبَعْضٍ، وَلَعَنَهمْ عَلَىٰ لِسَانِ دَاوُدَ وَعِيسَىٰ ابنِ مَرْيَمَ ذلِكَ بمَا عَصَوْا وَكَانُوا يَعْتَدُونَ» فَجَلَسَ رسول الله صلى الله عليه وسلم ، وَكَانَ مُتكِئاً، فَقَالَ: «لا وَالَّذي نَفْسي بِيَده حَتَّىٰ تَأْطِرُوهُمْ عَلَىٰ الحَقِّ أطْراً». قَوْلُهُ: «تَأْطِرُوهم» أيْ تَعْطِفُوهُمْ. «ولْتَقْصُرُنَّهُ» أيْ: لَتَحْبِسُنَّهُ.
This is the wording of Abu Dāwūd. The wording of Al-Tirmidhi is as follows: The Messenger of Allah (may Allah’s peace and blessings be upon him) said: “When the Israelites indulged in committing sins, their learned men prohibited them but they would not desist. Yet, the learned men associated with them and ate and drank with them. So, Allah Almighty made their hearts resemble each other and cursed them on the tongue of Dāwūd (David) and ‘Isa (Jesus) son of Maryam (Mary), because they were disobedient and were given to transgression.” At this point, the Messenger of Allah (may Allah’s peace and blessings be upon him), who was reclining on a pillow, sat up straight and said: “Nay! By Him in Whose Hand my soul is, (there is no escape for you) until you persuade them to act justly.” -- --
1) الحذر من خصال اليهود، الذين جمعوا بين فعل المنكر والجهر به وعدم التناهي عنه.
1) Muslims should beware of adopting the characteristics of the Jews who, in addition to committing sins, they did so openly and did not forbid each other from committing them.
2) السكوت عن فعل المعاصي هو تحريض علىٰ فعلها، وسبب لانتشارها. وما انتشرت المنكرات في الأمة إلا بسبب السكوت عنها.
2) Remaining silent when sins are committed is tantamount to inciting people to commit them and a cause for their spread. Evil has spread within the Ummah for no other reason than not disapproving it.
3) حرمة الجلوس مع من باشر المنكر، إلا لأجل الإنكار عليه.
3) It is prohibited to sit with a doer of evil, except for the purpose of expressing one’s disapproval of what he does.
4) الأخذ علىٰ يد الظالمين والعاصين موجب للفلاح واجتماع كلمة الأمة، وترك ذلك موجب للعن الله _عز وجل_ وللفرقة والشتات.
4) Deterring wrongdoers and sinners leads to prosperity and unity of the word of the Ummah, while failure to do so leads to incurring the curse of Allah Almighty, disunity and division.
5) إنكارُ القلبِ المنكرَ يقتضي البعد عن أهله.
5) The heart’s disapproval of evil entails staying away from its doers.
14/197ــ الرَّابعَ عَشَرَ: عن أَبي بكْرٍ الصّدِّيق رضي الله عنه قال: يَا أَيُّهَا النَّاسُ إنَّكُمْ لَتَقْرَؤُونَ هذِهِ الآيَةَ: {يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُواْ عَلَيۡكُمۡ أَنفُسَكُمۡۖ لَا يَضُرُّكُم مَّن ضَلَّ إِذَا ٱهۡتَدَيۡتُمۡۚ} [المائدة: 105]، وإني سَمِعتُ رسول الله صلى الله عليه وسلم ، يَقُولُ: «إنَّ النَّاسَ إذَا رَأوُا الظَّالِمَ، فَلَمْ يَأْخُذُوا عَلَىٰ يَدَيْهِ أَوْشَكَ أَنْ يَعُمَّهُمُ اللهُ بِعِقَابٍ مِنْهُ». رواه أَبو داود، والترمذي، والنسائي بأسانيد صحيحةٍ.
197/14- Forteenth Hadīth: Abu Bakr al-Siddīq (may Allah be pleased with him) said: “O People, you do recite this verse: {O you who believe, take care of your own selves. Those who have gone astray will not harm you as long as you are guided.} [Surat al-Mā’idah: 105] and I heard the Messenger of Allah (may Allah’s peace and blessings be upon him) say: ‘When people see an oppressor but do not prevent him from doing evil, Allah will soon punish them all.’” [Narrated by Abu Dāwūd, Al-Tirmidhi and Al-Nasā’i with authentic chains of narration]
1) وجوب العناية بفهم كتاب الله _عز وجل_، وفهم سُنّة نبيّه صلى الله عليه وسلم. ففيهما معدن العلم.
1) It is obligatory to pay attention to having good understanding of the Book of Allah Almighty and the Sunnah of His Prophet (may Allah’s peace and blessings be upon him), as therein lies the origin of knowledge.
2) حرمة القول في القرآن بالرأي، فكثير من الجهال يستدلون بآيات علىٰ غير وجهها الصحيح.
2) It is prohibited to interpret the Qur’an based on reason. Many ignorant people use some verses as evidence improperly.
3) عقاب الله يشمل الظالم لظلمه، وغير الظالم لإقراره عليه.
3) The punishment of Allah Almighty includes the oppressor because of the evil he does, as well as the non-oppressor who approves of that evil.
4) علىٰ الأمة أن تتعاون فيما بينها علىٰ البر والتقوىٰ، وتتواصىٰ بالحق وبالصبر.
4) Members of the Ummah have to cooperate in righteousness and piety, and advise one another to adhere to the truth and to patience.