Riyad-as-Saliheen
By Al-Imam Abu Zakariya Yahya bin Sharaf An-Nawawi Ad-Dimashqi
Week=17, Hadith=647 to 684 [38 Hadith, 6/Day] [647] وعن أَبي هريرة أنَّ رسول الله قَالَ : « لَيْسَ الشَّديدُ بِالصُّرَعَةِ ، إنَّمَا الشَّدِيدُ الَّذِي يَمْلِكُ نَفْسَهُ عِنْدَ الْغَضَبِ » . متفقٌ عَلَيْهِ . والصُّرَعة : الذي يصرع الناس ويغلبهم . والصُّرْعة : بالسكون الذي يصرعه الناس ، أي : ليس القوي المحمود الذي يصرع الناس ويغلبهم ، إنما المحمود الذي يغلب نفسه ، ويملكها عند الغضب . 647. Abu Hurairah (May Allah be pleased with him) reported: Messenger of Allah (PBUH) said, "The strong man is not the one who wrestles, but the strong man is in fact the one who controls himself in a fit of rage." [Al-Bukhari and Muslim] .
Commentary: People are usually impressed by the physical power and strength of somebody. But the real strength of a man lies in the fact that he should be able to wrestle with his passions in a fit of anger and avoid committing an act for which he may subsequently regret. This is a common observation that wild anger leads to many a wrongdoing of which man repents later on or sheds tears over the ruin resulting from it. قَالَ الله تَعَالَى : ﴿ وَالْكَاظِمِينَ الغَيْظَ والْعَافِينَ عَنِ النَّاسِ واللهُ يُحِبُّ المُحْسِنِينَ ﴾ [ آل عمران (134) ] . كظم الغيظ : حبس النفس عن مرادها من الانتقام . والعفو عن الناس : ترك مؤاخذتهم في ذلك . وفيه : إيماء إلى أن من كان متَّصفًا بهذه الصفات فهو من المحسنين . وقال تَعَالَى : ﴿ وَلَمَن صَبَرَ وَغَفَرَ إنَّ ذَلِكَ لَمِنْ عَزْمِ الأُمُورِ ﴾ [ الشورى (43) ] . أي : صبر على الإِيذاء وصفح عمن آذاه . ﴿ إِنَّ ذَلِكَ ﴾ ، أي : ما ذكر ﴿ لَمِنْ عَزْمِ الأُمُورِ ﴾ ، أي : المأمور بها شرعًا . وفي الباب : الأحاديث السابقة في الباب قبله . أي : الأحاديث المذكورة في باب العفو ، والإِعراض عن الجاهلين تدخل في باب احتمال الأذى . Allah, the Exalted, says:
"(Those) who repress anger, and who pardon men; verily, Allah loves Al-Muhsin [648] وعن أَبي هريرة رضي الله عنه : أنَّ رَجُلاً ، قَالَ : يَا رسول الله ، إنّ لي قَرَابةً أصِلُهم وَيَقْطَعُونِي ، وَأُحْسِنُ إلَيْهِمْ وَيُسِيئُونَ إلَيَّ ، وَأحْلُمُ عَنهم وَيَجْهَلُونَ عَلَيَّ ! فَقَالَ : « لَئِنْ كُنْتَ كَمَا قُلْتَ ، فَكأنَّمَا تُسِفُّهُمُ الْمَلَّ ، وَلا يَزَالُ مَعَكَ مِنَ اللهِ تَعَالَى ظَهيرٌ عَلَيْهِمْ مَا دُمْتَ عَلَى ذَلِكَ » . رواه مسلم .وقد سَبَقَ شَرْحُهُ في بَابِ صلة الأرحام . في هذا الحديث : الحض على الصبر على الإِيذاء خصوصًا من الأَقارب ، وأن من كان كذلك أعانه المولى سبحانه وتعالى . 648. Abu Hurairah (May Allah be pleased with him) reported: A man said to Messenger of Allah (PBUH): "I have relatives with whom I try to maintain good relationship but they sever relations with me; whom I treat kindly but they treat me badly, with whom I am gentle but they are rough to me." He (PBUH) replied, "If you are as you have said, then it is as though you are feeding them hot ashes and you will not be without a supporter against them from Allah, as long as you do so." [Muslim] .
Commentary: Also owing to its obvious relevance with this chapter this Hadith has been mentioned here. The above-mentioned Verses and this Hadith impress on a believer that in order to win the pleasure of Allah, he should be forgiving and tolerant with regard to the sufferings he experiences at the hands of people. Both, good behaviour and the example of the Prophet (PBUH), call for such an attitude. والانتصار لدين الله تعالى قَالَ الله تَعَالَى : ﴿ وَمَنْ يُعَظِّمْ حُرُمَاتِ الله فَهُوَ خَيْرٌ لَهُ عِنْدَ رَبِّهِ ﴾ [ الحج (30) ] . أي : ومن يجتنب معاصي الله ومحارمه فله على ذلك خير كثير ، وثواب جزيل . قال الزجاج : الحرمة ما وجب القيام به ، وحرم التفريط فيه . وقال الليث : حرمات الله ما لا يحل انتهاكها . وقال تَعَالَى : ﴿ إنْ تَنْصُرُوْا اللهَ يَنْصُرْكُمْ وَيُثَبِّتْ أَقْدَامَكُمْ ﴾ [ محمد (7) ] . أي : إن تنصروا دين الله ، وتقوموا به ينصركم على عدوكم ويكف بأسهم . وفي الباب حديث عائشة رضي الله عنها السابق في باب العفو . والمراد منه قولها : وما نيل منه شيء قط فينتقم من صاحبه إلا أن ينتهك شيء من محارم الله فينتقم لله تعالى . Allah, the Exalted, says:
"And whoever honours the sacred things of Allah, then that is better for him with his Rubb..." (22:30)
"If you help (in the Cause of) Allah, He will help you, and make your foothold firm." (47:7) [649] وعن أَبي مسعود عقبة بن عمرو البدري قَالَ : جَاءَ رَجُلٌ إِلَى النبيِّ ، فَقَالَ : إنِّي لأَتَأخَّرُ عَن صَلاةِ الصُّبْحِ مِنْ أَجْلِ فلانٍ مِمَّا يُطِيلُ بِنَا ! فَمَا رَأيْتُ النَّبيَّ غَضِبَ في مَوْعِظَةٍ قَطُّ أشَدَّ مِمَّا غَضِبَ يَوْمَئذٍ ؛ فَقَالَ : « يَا أَيُّهَا النَّاسُ ، إنَّ مِنْكُمْ مُنَفِّرِينَ ، فَأيُّكُمْ أمَّ النَّاسَ فَلْيُوجِزْ ؛ فَإنَّ مِنْ وَرَائِهِ الكَبِيرَ وَالصَّغِيرَ وَذَا الحَاجَةِ » . متفقٌ عَلَيْهِ . في الحديث : جواز الغضب في التعليم للمصلحة إذا لم يترتب على ذلك مفسدة . وفيه : استحباب التخفيف مع الإِتمام ، وليس فيه حجة للنقارين ، فإن التخفيف أمر نسبي راجع إلى فعل النبي . 649. Abu Mas'ud 'Uqbah bin 'Amr Al-Badri (May Allah be pleased with him) reported: A man came to the Prophet (PBUH) and said: "I join the morning Salat late because of so-and-so who leads it and prolongs it." (Abu Mas'ud said): I have never seen the Prophet (PBUH) so angry while giving a speech as he was on that day. He (PBUH) said, "Some of you create hatred among the people against faith. Whoever leads Salat (the prayer), should make it brief because the congregation includes old men and youngsters and those who have some urgent work to do." [Al-Bukhari and Muslim] .
Commentary: First, there is allowance for a genuine complaint regarding some public inconvenience. Second, a believer is supposed to be passionately uncompromising on religious precepts. Third, the Imam should refrain from prolonging Salat (prayer) and be considerate of the congregation standing behind him. But a brief recitation of the Qur'an or prayer does not imply a disregard of the example of the Prophet and the adjustment of different postures in Salat. In no way should it be a hasty and heedless Salat as unfortunately offered by a majority of men. They are scarcely regardful of the example of the Prophet in offering Salat. What a pity! Fourth, one may be exempted from offering congregational Salat for a valid religious excuse. fifth, the Imam should eschew an attitude which may foment people's aversion to worship. [650] وعن عائشة رضي الله عنها ، قالت : قَدِمَ رسولُ الله مِنْ سَفرٍ ، وَقَدْ سَتَرْتُ سَهْوَةً لِي بِقِرَامٍ فِيهِ تَمَاثيلُ ، فَلَمَّا رَآهُ رسول الله هتكَهُ وَتَلَوَّنَ وَجهُهُ ، وقال : « يَا عائِشَةُ ، أشَدُّ النَّاسِ عَذَاباً عِنْدَ اللهِ يَوْمَ القيَامَةِ الَّذِينَ يُضَاهُونَ بخَلْقِ اللهِ ! » . متفقٌ عَلَيْهِ .« السَّهْوَةُ » : كَالصُّفَّةِ تَكُونُ بَيْنَ يدي البيت . وَ« القِرام » بكسر القاف : سِتر رقيق ، وَ« هَتَكَه » : أفْسَدَ الصُّورَةَ الَّتي فِيهِ . التماثيل : جمع تمثال ، وهي الشيء المصور سواء كان شاخصًا أو نقشًا ، أو نسجًا ، أو دهانًا . قوله : « الذين يضاهون بخلق الله » ، أي يشبهون ما يضعونه بما يصنعه الله . وفي الحديث : تحريم التصوير واستعماله . 650. 'Aishah (May Allah be pleased with him) reported: Messenger of Allah (PBUH) returned once from a journey, and saw a curtain which I had hung along a platform with some pictures on it. The colour of his face changed. He tore it up and said, "O 'Aishah, the most tormented people on the Day of Resurrection are those who contend with Allah in terms of creation." [Al-Bukhari and Muslim] .
Commentary: Here, too, we are told that lapses in religious matters may be resented vehemently. The Shari'ah condemns both the making of human portraits and their decoration in homes and, if displayed as sacred objects, they may be read as polytheistic manifestation. Besides, orthodox 'Ulama' and researchers are of the opinion that making or keeping of any type of picture is forbidden and unlawful. The rule equally applies to a hand-made picture and a camera photograph, provided it is that of an animate object. Yet, making or keeping pictures of inanimate objects, both of mineral and vegetable kingdoms, is permissible. However, one is at liberty to get oneself photographed in an unavoidable situation. For instance, photographs are indispensable to passports, identity cards and similar other necessities of modern times in which man is helpless and we can not assert that he is inclined to satisfy his taste or to get himself photographed as a token of permissibility. Indeed, it is the requirement of international law. So, up to this extent he will not be called to account. Yet, he cannot be justified in overstepping this limit. [651] وعنها أن قرَيشاً أهَمَّهُمْ شَأنُ المَرأَةِ المخزومِيَّةِ الَّتي سَرَقَتْ ، فقالوا : مَنْ يُكَلِّمُ فِيهَا رسول الله ؟ فقالوا : مَنْ يَجْتَرِئ عَلَيْهِ إلا أُسَامَةُ ابنُ زَيْدٍ حِبُّ رسول الله ؟ فَكَلَّمَهُ أُسَامَةُ ، فَقَالَ رسول الله : « أتَشْفَعُ في حَدٍّ مِنْ حُدُودِ الله » ؟! ثُمَّ قامَ فَاخْتَطَبَ ، ثُمَّ قَالَ : « إنَّمَا أهْلَك مَنْ قَبْلَكُمْ أَنَّهُمْ كَانُوا إِذَا سَرَقَ فِيهِمُ الشَّرِيفُ تَرَكُوهُ ، وَإِذَا سَرَقَ فِيهِمُ الضَّعِيفُ أقامُوا عَلَيْهِ الحَدَّ ، وَايْمُ الله ، لَوْ أَنَّ فَاطمَةَ بِنْتَ مُحمّدٍ سَرَقَتْ لَقَطَعتُ يَدَهَا » . متفقٌ عَلَيْهِ . في هذا الحديث : تحريم الشفاعة في الحدود إذا بلغت السلطان . وفيه : أن شرف الجاني لا يسقط الحد عنه ، وأن أحكام الله تعالى يستوي فيها الشريف والوضيع . 651. 'Aishah (May Allah be pleased with him) reported: The Quraish were much worried about the case of a Makhzumiyah woman who had committed theft and wondered who should intercede for her with Messenger of Allah (PBUH) (so that she would not get punished for her crime). Some said Usamah bin Zaid (May Allah be pleased with him) was his beloved and so he may dare do so. So Usamah(May Allah be pleased with him) spoke to him about that matter and the Prophet (PBUH) said to him, "Do you intercede when one of the legal punishments ordained by Allah has been voilated?" Then he got up and addressed the people saying, "The people before you were ruined because when a noble person amongst them committed theft, they would leave him, but if a weak person amongst them committed theft, they would execute the legal punishment on him. By Allah, were Fatimah, the daughter of Muhammad, to commit the theft, I would have cut off her hand." [Al-Bukhari and Muslim] .
Commentary: The example of Allah's Messenger (PBUH) clearly tells us that no intercession is allowed for a person who transgresses the limits set by Allah. And if anybody has the audacity to do so, the deciding authority is presumed to be impervious to his solicitation. Nor should the criminal's social status or family influence, if any, obstruct the administration of justice. The law and retribution rise above all discrimination and social hierarchy. Any contravention in this regard is enough to incur Divine wrath. [652] وعن أنس t أنَّ النبيَّ رَأى نُخَامَةً في القبلَةِ ، فَشَقَّ ذَلِكَ عَلَيْهِ حَتَّى رُؤِيَ في وَجْهِهِ ؛ فَقَامَ فَحَكَّهُ بِيَدِهِ ، فَقَالَ : « إن أحدَكُمْ إِذَا قَامَ فِي صَلاَتِهِ فَإنَّهُ يُنَاجِي رَبَّهُ ، وَإنَّ رَبَّهُ بَيْنَهُ وَبيْنَ القِبلْةِ ، فَلا يَبْزُقَنَّ أحَدُكُمْ قِبَلَ الْقِبْلَةِ ، وَلَكِنْ عَنْ يَسَارِهِ ، أَوْ تَحْتَ قَدَمِهِ » ثُمَّ أخَذَ طَرَفَ رِدَائِهِ فَبَصَقَ فِيهِ ، ثُمَّ رَدَّ بَعْضَهُ عَلَى بَعْضٍ ، فَقَالَ : « أَوْ يَفْعَلُ هكذا » . متفقٌ عَلَيْهِ . وَالأمرُ بالبُصَاقِ عَنْ يَسَارِهِ أَوْ تَحْتَ قَدَمِهِ هُوَ فِيما إِذَا كَانَ في غَيْرِ المسجِدِ ، فَأمَّا في المسجدِ فَلا يَبصُقُ إلا في ثَوْبِهِ .في هذا الحديث : النهي عن البصاق قبل القبلة ، إذا كان يصلي لأنه يناجي ربه . 652. Anas (May Allah be pleased with him) reported: The Prophet (PBUH) noticed spittle in the mosque in the direction of the Qiblah. The signs of disgust were perceived on his face. Then, he stood up and scraped it away with his own hand and said, "When you stand in Salat, you hold communion with your Rubb and He is between you and the Qiblah. Let no one therefore cast out his spittle in that direction, but only to his left or under his foot." Then he caught hold a corner of his sheet, spat into it and folded it up and said, "Or he should do like this." [Al-Bukhari and Muslim] .
Commentary: Worshippers are under obligation to observe certain manners in the mosque with the most important being abstinence from spitting towards Qiblah (Ka'bah). Instead the method pointed out in the Hadith may be put in effect right during Salat (prayer). Yet one, if not offering Salat, can turn to the mosque's washing-place where a channel exists for the outflow of unclean water, etc. Obviously, it is a better substitute for a pocket-handkerchief or sheet which should be used when necessary. Second, this Hadith tells us that every effort should be made to keep the place of worship neat and clean, and if anyone finds some dirt in the mosque, he should immediately remove it. والشفقة عليهم والنهي عن غشهم والتشديد عليهم وإهمالمصالحهم والغفلة عنهم وعن حوائجهم قَالَ الله تَعَالَى : ﴿ وَاخْفِضْ جَنَاحَكَ لِمَنِ اتَّبَعَكَ مِنَ الْمُؤْمِنِينَ ﴾ [ الشعراء (215) ] . أمر الله تعالى نبيه محمدًا أن يلين جانبه لمن اتبعه من المؤمنين ، وقد أمر الله المؤمنين أن يقتدوا به ، قال تعالى : ﴿ لَقَدْ كَانَ لَكُمْ فِي رَسُولِ اللَّهِ أُسْوَةٌ حَسَنَةٌ لِّمَن كَانَ يَرْجُو اللَّهَ وَالْيَوْمَ الآخِرَ ﴾ [ الأحزاب (21) ] . وقال تَعَالَى : ﴿ إنَّ اللهَ يَأمُرُ بِالْعَدْلِ وَالإِحْسَانِ وَإِيتَاءِ ذِي الْقُرْبَى وَيَنْهَى عَنِ الفَحْشَاءِ وَالْمُنْكَرِ وَالْبَغْيِ يَعظُكُمْ لَعَلَّكُمْ تَذَكَّرُونَ ﴾ [ النحل (90) ] . يأمر تعالى بالعدل ، وهو القسط والإِنصاف ، وبالإِحسان إلى الناس ، وبِصِلة الرحم ، وينهى عن الفحشاء ، وهي ما قبح من قولٍ أو فعلٍ ، وعن المنكر : وهو ما ينكره الشرع ، وعن البغي وهو العدوان على الناس . قال بعض العلماء : لو لم يكن في القرآن إلا هذه الآية لصدق عليه أنه تبيانٌ لكل شيء وهدىً ورحمةٌ . Allah, the Exalted, says:
"And be kind and humble to the believers who follow you." (26:215)
"Verily, Allah enjoins Al-'Adl (justice) and Al-Ihsan (performing duties in a perfect manner), and giving (help) to kith and kin, and forbids Al-Fahsha' evil deeds and Al-Munkar (all that is prohibited) and Al-Baghy (oppression). He admonishes you, that you may take heed." (16:90) [653] وعن ابن عمر رضي الله عنهما ، قَالَ : سَمِعْتُ رسول الله يقول : « كُلُّكُمْ رَاعٍ ، وَكُلُّكُمْ مَسْؤُولٌ عَنْ رَعِيَّتهِ : الإمَامُ رَاعٍ وَمَسؤُولٌ عَنْ رَعِيَّتِهِ ، وَالرَّجُلُ رَاعٍ في أهلِهِ وَمَسؤُولٌ عَنْ رَعِيَّتِهِ ، وَالمَرْأَةُ رَاعِيَةٌ في بَيْتِ زَوْجِهَا وَمَسْؤُولَةٌ عَنْ رَعِيَّتِهَا ، وَالخَادِمُ رَاعٍ في مال سيِّدِهِ وَمَسْؤُولٌ عَنْ رَعِيَّتِهِ ، وَكُلُّكُمْ رَاعٍ وَمَسْؤُولٌ عَنْ رَعِيَّتِهِ » . متفقٌ عَلَيْهِ . في هذا الحديث : وجوب القيام بحق الرعية وإرشادهم لمصالحهم الدينية والدنيوية ، وردعهم عن ما يضرهم في دينهم ودنياهم . 653. Ibn 'Umar (May Allah be pleased with them) reported: I heard Messenger of Allah (PBUH) saying, "All of you are guardians and are responsible for your wards. The ruler is a guardian and responsible for his subjects; the man is a guardian and responsible for his family; the woman is a guardian and is responsible for her husbands house and his offspring; and so all of you are guardians and are responsible for your wards." [Al-Bukhari and Muslim] .
Commentary: This Hadith has already been mentioned in the chapter pertaining to the duties of a wife to her husband. Its repetition in this chapter is meant to remind rulers that if they are negligent of the duties devolved upon their shoulders, they will be wrongdoers to Allah and put to reckoning on the Day of Resurrection. [654] وعن أَبي يعلى مَعْقِل بن يَسارٍ قَالَ : سَمِعْتُ رسول الله يقول : « مَا مِنْ عَبْدٍ يَستَرْعِيهِ اللهُ رَعِيَّةً ، يَمُوتُ يَوْمَ يَمُوتُ وَهُوَ غَاشٌّ لِرَعِيَّتِهِ ، إلا حَرَّمَ اللهُ عَلَيْهِ الجَنَّة » . متفقٌ عليه .وفي رواية : « فَلَمْ يَحُطْهَا بِنُصْحِهِ لَمْ يَجِدْ رَائِحَةَ الجَنَّة » .وفي رواية لمسلم : « مَا مِنْ أميرٍ يلي أمور المُسْلِمينَ ، ثُمَّ لا يَجْهَدُ لَهُمْ وَيَنْصَحُ لَهُمْ ، إلا لَمْ يَدْخُلْ مَعَهُمُ الْجَنَّةَ » . في هذا الحديث : وعيدٌ شديد لمن ولي أمر المسلمين ثم خانهم وغشهم وقدم مصلحته على مصلحتهم . 654. Abu Ya'la Ma'qil bin Yasar (May Allah be pleased with him) reported: Messenger of Allah (PBUH) said, "Any slave whom Allah makes him in charge of subjects and he dies while he is not sincere to them, Allah will make Jannah unlawful for him." [Al-Bukhari and Muslim] .
Another narration is: Allah's Messenger (PBUH) said, "He who does not look after his subjects with goodwill and sincerity, will be deprived of the fragrance of Jannah."
A narration in Muslim is: Messenger of Allah (PBUH) said, "A ruler who, having control over the affairs of the Muslims, does not strive diligently for their betterment and does not serve them sincerely, will not enter Jannah with them."
Commentary: Here the attention of rulers has been invited to their obligations. They are told that their designation is very important because they are responsible for tackling the problems and affairs of millions of people. If their single-minded devotion, determined efforts and heartfelt feelings of well-wishing will not go to solving these problems, they will be deemed guilty by Allah. Rulers are, therefore, warned, lest power should go to their head and make them unheedful of people's problems, rights and concerns. Instead being fully conscious of their accountability to Allah (SWT) they are apt to make full efforts to provide justice and peace to people. By "forbid from entering Jannah" means they will not enter it with the first successful people until they get punished for their wrongdoings. If however, they were treacherous to their subjects while regarding this injustice lawful, thus disobeying Allah and His Commands, they will stay in Hell forever because this way they have made permissible and lawful what Allah has forbidden. [655] وعن عائشة رضي الله عنها ، قالت : سَمِعْتُ رسول الله يقول في بيتي هَذَا : « اللَّهُمَّ مَنْ وَلِيَ مِنْ أمْرِ أُمَّتِي شَيْئاً فَشَقَّ عَلَيْهِمْ ، فاشْقُقْ عَلَيْهِ ، وَمَنْ وَلِيَ مِنْ أَمْرِ أُمَّتِي شَيْئاً فَرَفَقَ بِهِمْ ، فَارفُقْ بِهِ » . رواه مسلم . في هذا الحديث : التنبيه لولاة الأُمور على السعي في مصالح الرعية ، والجهد في دفع ضررهم ، وما يشق عليهم من قولٍ أو فعل ، وعدم الغفلة عن أحوالهم . 655. 'Aishah (May Allah be pleased with her) reported: I heard the the Messenger of Allah (PBUH) supplicating in my house: "O Allah! Treat harshly those who rule over my Ummah with harshness, and treat gently those who rule over my Ummah with gentleness." [Muslim] .
Commentary: How fortunate is a ruler who establishes his claim to the special benediction of Messenger of Allah (PBUH) by providing justice to people! On the other hand, how unfortunate is that ruler who incurs the Prophetic imprecations by doing injustice to people! This Hadith is suggestive of a rulership based on justice and lays emphasis on refraining injustice and atrocity. [656] وعن أَبي هريرة قَالَ : قَالَ رسول الله : « كَانَتْ بَنُو إسرَائِيلَ تَسُوسُهُم الأَنبِيَاء ، كُلَّمَا هَلَكَ نَبِيٌّ خَلَفَهُ نَبيٌّ ، وَإنَّهُ لا نَبِيَّ بَعْدِي ، وَسَيكُونُ بَعْدِي خُلفَاءُ فَيَكثرُونَ » ، قالوا : يَا رسول الله ، فَمَا تَأْمُرُنَا ؟ قَالَ : « أَوْفُوا بِبَيْعَةِ الأَوَّل فَالأَوَّل ، ثُمَّ أعْطُوهُمْ حَقَّهُمْ ، وَاسْأَلُوا الله الَّذِي لَكُمْ ، فَإنَّ اللهَ سَائِلُهُمْ عَمَّا اسْتَرْعَاهُمْ » متفقٌ عليه . فيه : إيماء إلى أنه لا بد للرعية ممن يقوم بأمرها ويحملها على الحق ، وينصف المظلوم من ظالمه . وفيه : الأَمر بوفاء بيعة الخلفية وطاعته ، وقتال من بغى عليه ، والصبر على ظلمه . 656. Abu Hurairah (May Allah be pleased with him) reported: Messenger of Allah (PBUH) said, "The Banu Isra'il were ruled by the Prophets. When one Prophet died, another succeeded him. There will be no Prophet after me. Caliphs will come after me, and they will be many." The Companions said: "O Messenger of Allah, what do you command us to do?" He said, "Fulfill the pledge of allegiance to which is sworn first (then swear allegiance to the others). Concede to them their due rights and ask Allah that which is due to you. Allah will call them to account in respect of the subjects whom He had entrusted to them." [Al-Bukhari and Muslim] .
Commentary: The political conduct of the Prophets means that rulership and government affairs were also assigned to them, that is, both religious and worldly affairs lay in their custody. There was no dichotomy between the two, they formed a single unit. This also characterized the period of the Rightly-Guided Caliphs and the short spell that followed it in the history of Islam. This explains why after the death of one Prophet came another Prophet and became his successor. Second, the Hadith also settles the issue of the finality of Prophethood once for all. "No Prophet will succeed me except the caliphs", said the Prophet (PBUH). In the case of many claimants to caliphate, he also gave a ruling, that is, people should primarily fulfill their allegiance pledged to the first caliph and keep away from caring for another claimant to caliphate. Third, the Prophet (PBUH) focused, on the lapses of rulers but without being suggestive of a rebellion and public demonstrations against them. Instead he teaches us to obey them in the administrative sphere and also to turn to Allah (SWT) and seek His Mercy and Blessing as long as they rule by the Law of Allah. [657] وعن عائِذ بن عمرو أَنَّهُ دَخَلَ عَلَى عُبَيْد اللهِ بن زيادٍ ، فَقَالَ لَهُ : أيْ بُنَيَّ ، إنِّي سَمِعْتُ رسول الله ، يقول : « إنَّ شَرَّ الرِّعَاءِ الحُطَمَةُ » فإيَاكَ أن تَكُونَ مِنْهُمْ . متفقٌ عَلَيْهِ . الحطمة : العنيف بالبهائم في رعيها ، ضرب مثلاً لوالي السوء الذي لا يرفق بالناس ولا يرحمهم . وفي الحديث مشروعية نصيحة الأُمراء . 657. 'Aidh bin 'Amr (May Allah be pleased with him) reported: I visited 'Ubaidullah bin Ziyad and said to him: "Dear son, I heard Messenger of Allah (PBUH) saying, 'The worst of rulers are those who treat their subjects harshly. Beware, lest you should be one of them."' [Al-Bukhari] .
Commentary: There is a typical, brutish sheep-herder who severely drives his flock and flogs them mercilessly. As a result of which the timid animals get upon one another. In the Hadith, this word has been brought in for a tyrant ruler who subjects people to oppression and treats them unkindly. It implies a strong warning and intimidation to cruel rulers. [658] وعن أَبي مريم الأزدِيِّ أنّه قَالَ لِمعاوية سَمِعْتُ رسول الله يقول : « مَنْ وَلاهُ اللهُ شَيْئاً مِنْ أُمُورِ المُسْلِمِينَ ، فَاحْتَجَبَ دُونَ حَاجَتِهِمْ وَخَلَّتِهِمْ وَفَقْرِهِمْ ، احْتَجَبَ اللهُ دُونَ حَاجَتِهِ وَخَلَّتِهِ وَفَقْرِهِ يَوْمَ الْقِيَامَةِ » . فجعل معاوية رجلاً عَلَى حوائج النَّاسِ . رواه أَبُو داود والترمذي . في الحديث : وعيدٌ شديدٌ لمن احتجب عن الرعية ولم يقض حوائجهم ، سواء كان ملكًا ، أو وزيرًا ، أو قاضيًا ، أو أميرًا ، أو مديرًا ، أو من دونهم ممن له ولاية على شيء من أُمور المسلمين . 658. Abu Maryam Al-Azdi (May Allah be pleased with him) reported: I said to Mu'awiyah (bin Abu Sufyan) (May Allah be pleased with them): I heard Messenger of Allah (PBUH) saying, "If Allah invests to someone the affairs of the Muslims and he (i.e., the ruler) ignores their rights, denies their access to him and neglects their needs, Allah will not answer his prayer or realize his hopes and will act towards him with indifference on the Day of Resurrection." So Mu'awiyah appointed a person to keep a vigil on the necessities of the people and to fulfill them. [Abu Dawud and At-Tirmidhi] .
Commentary: The Hadith warns such a ruler who is heedless of the problems and affairs of the needy and who keeps them away from him. On the Last Day, Allah, too, will be indifferent to him. Indeed, a stern warning is given to such rulers who have no direct contact with the needy people and who keep their doors shut to them. قَالَ الله تَعَالَى : ﴿ إنَّ اللهَ يَأمُرُ بِالعَدْلِ وَالإِحْسَانِ ﴾ [ النحل (90) ] الآية . وقال تَعَالَى : ﴿ وَأَقْسِطُوا إنَّ اللهَ يُحِبُّ الْمُقْسِطِينَ ﴾ [ الحجرات(9)]. أي : اعدلوا وأنصفوا كما قال تعالى ﴿ يَا أَيُّهَا الَّذِينَ آمَنُواْ كُونُواْ قَوَّامِينَ بِالْقِسْطِ شُهَدَاء لِلّهِ وَلَوْ عَلَى أَنفُسِكُمْ أَوِ الْوَالِدَيْنِ وَالأَقْرَبِينَ إِن يَكُنْ غَنِيّاً أَوْ فَقَيراً فَاللّهُ أَوْلَى بِهِمَا فَلا تَتَّبِعُواْ الْهَوَى أَن تَعْدِلُواْ وَإِن تَلْوُواْ أَوْ تُعْرِضُواْ فَإِنَّ اللّهَ كَانَ بِمَا تَعْمَلُونَ خَبِيراً ﴾ [ النساء (135) ] . Allah, the Exalted, says:
"Verily, Allah enjoins Al-'Adl (justice) and Al-Ihsan (performing duties in a perfect manner)." (16:90)
"And be equitable. Verily! Allah loves those who are the equitable." (49:9) [659] وعن أَبي هريرة عن النبي قَالَ : « سَبْعَةٌ يُظِلُّهُمُ الله في ظِلِّهِ يَوْمَ لا ظِلَّ إلا ظِلُّهُ : إِمَامٌ عادِلٌ ، وَشَابٌ نَشَأ في عِبادة الله تَعَالَى ، وَرَجُلٌ قَلْبُهُ مُعَلَّقٌ بالمَسَاجِدِ ، وَرَجُلانِ تَحَابَّا في اللهِ اجتَمَعَا عَلَيْهِ ، وَتَفَرَّقَا عَلَيْهِ ، وَرَجُلٌ دَعَتْهُ امْرَأةٌ ذاتُ مَنْصِبٍ وجَمالٍ ، فَقَالَ : إنّي أخافُ اللهَ ، وَرَجُلٌ تَصَدَّقَ بِصَدَقَةٍ فَأخْفَاهَا حَتَّى لا تَعْلَمَ شِمَالُهُ مَا تُنْفِقُ يَمِينُهُ ، وَرَجُلٌ ذَكَرَ الله خَالِياً فَفَاضَتْ عَيْنَاهُ » . متفقٌ عَلَيْهِ . في هذا الحديث : فضل هؤلاء السبعة ، وأشرفهم ، الإِمام العادل ، وفي معناه جميع الولاة . 659. Abu Hurairah (May Allah be pleased with him) reported: The Prophet (PBUH) said, "Seven are (the persons) whom Allah will give protection with His Shade* on the Day when there will be no shade except His Shade (i.e., on the Day of Resurrection), and they are: A just ruler; a youth who grew up with the worship of Allah; a person whose heart is attached to the mosque; two persons who love and meet each other and depart from each other for the sake of Allah; a man whom a beautiful and high ranking woman seduces (for illicit relation), but he (rejects this offer by saying): 'I fear Allah'; a person who gives a charity and conceals it (to such an extent) that the left hand might not know what the right has given; and a person who remembers Allah in solitude and his eyes well up." [Al-Bukhari and Muslim] .
* The Shade of Allah to which this Hadith refers to is the shade of His Throne.
Commentary: This Hadith has already been described in the chapter about the excellence of the love of Allah. Here, it has been carried forward in view of its relevance with the just ruler's excellence. Refer to the commentary on Hadith No. 379. [660] وعن عبدِ اللهِ بن عَمرو بن العاص رضي الله عنهما ، قَالَ : قَالَ رسولُ الله : « إنَّ المُقْسِطِينَ عِنْدَ اللهِ عَلَى مَنَابِرَ مِنْ نُورٍ : الَّذِينَ يَعْدِلُونَ في حُكْمِهِمْ وأَهْلِيْهِم وَمَا وَلُوْا » . رواه مسلم . فيه : فضل العدل في جميع الأُمور ، وعظم ثواب فاعله . 660. 'Abdullah bin 'Amr bin Al-'as (May Allah be pleased with them) reported: The Messenger of Allah (PBUH) said, "The just will be seated upon pulpits of light." Those who are fair with regards to their judgement and their family and those who are under them." [Muslim] .
Commentary: How will be the likeness of the pulpits of light? Although we are not aware of their reality, yet we are supposed to have faith in them. We must also believe that these people (just rulers) will be under the shade of the Throne or the Divine mercy, while people will be drenched in their sweat depending on their deeds. The Hadith throws light on the excellence of justice and the high rank of those who do justice. [661] وعن عوفِ بن مَالِكٍ قَالَ : سَمِعْتُ رسولَ الله ، يقول : « خِيَارُ أئِمَّتِكُمُ الَّذِينَ تُحِبُّونَهُمْ وَيُحِبُّونَكُمْ ، وَتُصَلُّونَ عَلَيْهِمْ وَيُصَلُّونَ عَلَيْكُمْ . وشِرَارُ أئِمَّتِكُم الَّذِينَ تُبْغِضُونَهُمْ وَيُبْغِضُونَكُمْ ، وَتَلعَنُونَهُمْ وَيَلْعَنُونَكُمْ ! » ، قَالَ : قُلْنَا : يَا رسول اللهِ ، أفَلا نُنَابِذُهُم ؟ قَالَ : « لا ، مَا أقَامُوا فِيْكُمُ الصَّلاَةَ . لا ، مَا أقَامُوا فِيكُمُ الصَّلاَةَ » . رواه مسلم .قَوْله : « تصلّون عَلَيْهِمْ » : تدعون لَهُمْ . في هذا الحديث : تعظيم الصلاة ، وأنه لا يحوز الخروج على الإِمام المقيم للصلاة ، وفي حديث عبادة : « لا إلا أن تروا كفرًا بواحًا عندكم من الله فيه برهان » ، وفي حديث أُم سلمة : قالوا : يَا رسول الله ، ألا نقاتلهم ؟ قال : « لا ما أقاموا فيكم الصلاة » . 661. 'Auf bin Malik (May Allah be pleased with him) reported: Messenger of Allah (PBUH) said, "The best of your rulers are those whom you love and who love you, and those who supplicate Allah in your favour and you supplicate Allah in their favour. The worst of your rulers are those whom you hate and who hate you; and whom you curse and who curse you." It was asked (by those who were present): "Should not we oppose them?" He said, "No, as long as they establish Salat; as long as they establish Salat in your midst." [Muslim] .
Commentary: The Hadith identifies two categories of rulers. First, those rulers who are well-wishers of people and provide them with justice. These are the best rulers for whom people also pray. Second, the worst rulers who are only concerned with their rule and interests and take no interest in providing justice to people and removing their difficulties. In fact, rulers are advised to adhere to justice, uprightness and equity as this can endear them to Allah as well as to people. Moreover, we are told that rebellion against rulers is disallowed till they commit a flagrant act of disbelief and stop abiding by the duties of Islam, particularly Salat (prayer). [662] وعن عِياضِ بن حِمارٍ قَالَ : سَمِعْتُ رسولَ الله يقول : « أهلُ الجَنَّةِ ثَلاَثَةٌ : ذُو سُلطانٍ مُقْسِطٌ مُوَفَّقٌ ، وَرَجُلٌ رَحيمٌ رَقِيقُ القَلْبِ لكُلِّ ذي قُرْبَى ومُسْلِمٍ ، وعَفِيفٌ مُتَعَفِّفٌ ذو عِيالٍ » . رواه مسلم . في هذا الحديث : فضل الوالي العادل القائم بطاعة الله سبحانه وتعالى . وفيه : ثواب الواصل والرحيم بالمسلمين ، وفضل المحتاج المتعفف . 662. 'Iyad bin Himar (May Allah be pleased with him) reported: Messenger of Allah (PBUH) said, "The people of Jannah will be of three kinds: A just successful ruler, a man who shows mercy to his relatives, and a pious believer who has a large family and refrains from begging." [Muslim] .
Commentary: All the three qualities mentioned in the Hadith particularly characterize the men of Faith and will cause their entry to Jannah. Every believer is expected to strive for being invested with these good qualities. وتحريم طاعتهم في المعصية قَالَ الله تَعَالَى : ﴿ أَطِيعُوا اللهَ وَأَطِيعُوا الرَّسُولَ وَأُولِي الأَمْرِ مِنْكُمْ ﴾ [ النساء (59) ] . ﴿ أَطِيعُوا اللهَ ﴾ ، أي : اتبعوا كتابه ، ﴿ وَأَطِيعُوا الرَّسُولَ ﴾ ، أي : خذوا بسنته ، ﴿ وَأُولِي الأَمْرِ مِنْكُمْ ﴾ ، أي : فيما أمروكم به من طاعة الله لا في معصية الله ، فإنه لا طاعة لمخلوق في معصية الخالق . Allah, the Exalted, says:
"O you who believe! Obey Allah and obey the Messenger (Muhammad (PBUH)), and those of you (Muslims) who are in authority." (4:59) [663] وعن ابن عمر رضي الله عنهما ، عن النبي قَالَ : « عَلَى المَرْءِ الْمُسْلِمِ السَّمْعُ والطَّاعَةُ فِيمَا أحَبَّ وكَرِهَ ، إلا أنْ يُؤْمَرَ بِمَعْصِيةٍ ، فَإنْ أُمِرَ بِمَعْصِيةٍ فَلا سَمْعَ وَلا طَاعَةَ » . متفقٌ عَلَيْهِ . في هذا الحديث : وجوب السمع والطاعة والانقياد لقول ولي الأمر ، سواء كان موافقًا لمراد المأمور ، أو مخالفًا له إلا في معصية الله . 663. Ibn 'Umar (May Allah be pleased with them) reported: The Prophet (PBUH) said, "It is obligatory upon a Muslim to listen (to the ruler) and obey whether he likes it or not, except when he is ordered to do a sinful thing; in such case, there is no obligation to listen or to obey." [Al-Bukhari and Muslim] .
Commentary: This Hadith crystallizes the parameters of the Muslim subjects' obedience to their Muslim rulers. The honour of the latter is bound up with their surrender to the Command of Allah and His Messenger (PBUH). Otherwise, apart from the torment in the Hereafter, they will also be subjected to humiliation in this world. [664] وعنه قَالَ : كُنَّا إِذَا بَايَعْنَا رسولَ الله عَلَى السَّمعِ والطَّاعَةِ ، يَقُولُ لَنَا : « فِيمَا اسْتَطَعْتُمْ » . متفقٌ عَلَيْهِ . وفيه : أن وجوب السمع والطاعة على قدر الاستطاعة قال الله تعالى : ﴿ فَاتَّقُوا اللَّهَ مَا اسْتَطَعْتُمْ وَاسْمَعُوا وَأَطِيعُوا ﴾ [ التغابن (16) ] . 664. Ibn 'Umar (May Allah be pleased with them) reported: Whenever we took a pledge of allegiance to Messenger of Allah (PBUH) to hear and obey, he (PBUH) would say to us, "As far as you are capable of." [Al-Bukhari and Muslim] .
Commentary: Obedience to a Muslim ruler calls for two conditions: First, his command must not infringe upon the canonical sanctity; second, it ought not to outweigh people's limitations. In case, he fails to meet these two prerequisites, his obedience will also become non-obligatory. This Hadith conveys a warning to rulers that they must not put people to a hardship unbearable to them. [665] وعنه قَالَ : سَمِعْتُ رسول الله ، يقول : « مَنْ خَلَعَ يَداً مِنْ طَاعَةٍ لَقِيَ اللهَ يَوْمَ الْقِيَامَةِ وَلا حُجَّةَ لَهُ ، وَمَنْ مَاتَ وَلَيْسَ في عُنُقِهِ بَيْعَةٌ ، مَاتَ مِيتَةً جَاهِلِيَّةً » . رواه مسلم . وفي رواية لَهُ : « وَمَنْ مَاتَ وَهُوَ مُفَارِقٌ لِلجَمَاعَةِ ، فَإنَّهُ يَمُوتُ مِيتَةً جَاهِلِيَّةً » .« المِيتَةُ » بكسر الميم . فيه : وعيد شديد على من خرج على الإِمام ولم يَنْقَدْ له ، ووجوب بيعة الإِمام . 665. Ibn 'Umar (May Allah be pleased with them) reported: Messenger of Allah (PBUH) said, "One who withdraws his hand from obedience (to the Amir) will find no argument (in his defense) when he stands before Allah on the Day of Resurrection; and one who dies without having sworn allegiance will die the death of one belonging to the Days of Ignorance." [Muslim] .
Another narration is: The Messenger of Allah (PBUH) said, "He who dies having defected from obedience (to the Amir) and discards his association with the main body of the (Muslim) community, dies the death of one belonging to the Days of Jahiliyyah."
Commentary: The Hadith makes it clear that it is binding upon Muslims to show obedience to the just Muslim ruler and to join forces with the Muslim Community to give allegiance to him as long as he does not call to a sin. [666] وعن أنسٍ قَالَ : قَالَ رسولُ الله : « اسْمَعُوا وأطِيعُوا ، وَإنِ استُعْمِلَ عَلَيْكُمْ عَبْدٌ حَبَشيٌّ ، كأنَّ رأْسَهُ زَبيبةٌ » . رواه البخاري . كان أهل الجاهلية يأنفون من الدخول تحت الطاعة خصوصًا العرب ، فأخبرهم النبي أن ذلك واجبٌ لكل أمير ولو أنه حقير . 666. Anas (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "Hear and obey even if an Abyssinian slave whose head is like a raisin is placed in authority over you." [Al-Bukhari] .
Commentary: Nobody pays respect to a slave, with a black complexion and small head at that. But the Hadith brings such a man in focus to emphasize that obedience to a ruler is inescapable. The only condition is that his governance should be confined to the Shari'ah framework without reference to his geographical, tribal and ethnic background. [667] وعن أَبي هريرة قَالَ : قَالَ رسول الله : « عَلَيْكَ السَّمْعُ وَالطَّاعَةُ في عُسْرِكَ وَيُسْرِكَ ، وَمَنْشَطِكَ وَمَكْرَهِكَ ، وَأثَرَةٍ عَلَيْكَ » . رواه مسلم . فيه : وجوب السمع والطاعة للأمراء على كل حال ولو اختصوا بالمال دون مستحقيه فإن الله سائلهم عن ذلك . 667. Abu Hurairah (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "It is obligatory upon you to listen and obey the orders of the ruler in prosperity and adversity, whether you are willing or unwilling, or when someone is given undue preference to you." [Muslim] .
Commentary: Obedience to a ruler is indispensable in view of the collective interests of a community. A believer has, therefore, been enjoined to obey the ruler in all circumstances rising above his personal interests, preferences and psychological urges. The ruler, however, must not be obeyed if he breaks the Shari'ah rules. [668] وعن عبدِ اللهِ بن عمرو رضي الله عنهما قَالَ : كنا مَعَ رسول الله في سَفَرٍ ، فَنَزَلْنَا مَنْزِلاً ، فَمِنَّا مَنْ يُصْلِحُ خِبَاءهُ ، وَمِنّا مَنْ يَنْتَضِلُ ، وَمِنَّا مَنْ هُوَ في جَشَرِهِ ، إذْ نَادَى مُنَادِي رسولِ الله : الصَّلاةَ جَامِعَةً . فَاجْتَمَعْنَا إِلَى رسولِ الله فَقَالَ : « إنَّهُ لَمْ يَكُنْ نَبيٌّ قَبْلِي إلا كَانَ حَقّاً عَلَيْهِ أنْ يَدُلَّ أُمَّتَهُ عَلَى خَيْرِ مَا يَعْلَمُهُ لَهُمْ ، وَيُنْذِرَهُم شَرَّ مَا يَعْلَمُهُ لَهُمْ . وَإنَّ أُمَّتَكُمْ هذِهِ جُعِلَ عَافِيَتُهَا في أوَّلِهَا ، وَسَيُصيبُ آخِرَهَا بَلاَءٌ وَأمُورٌ تُنْكِرُونَهَا ، وَتَجِيءُ فِتنَةٌ يُرَقِّقُ بَعْضُهَا بَعْضاً ، وَتَجِيءُ الفتنَةُ فَيقُولُ المُؤْمِنُ : هذه مُهلكتي ، ثُمَّ تنكشفُ ، وتجيء الفتنةُ فيقولُ المؤمنُ : هذِهِ هذِهِ . فَمَنْ أحَبَّ أنْ يُزَحْزَحَ عَنِ النَّارِ، ويُدْخَلَ الجَنَّةَ ، فَلْتَأتِهِ منيَّتُهُ وَهُوَ يُؤْمِنَ باللهِ واليَوْمِ الآخِرِ ، وَلْيَأتِ إِلَى النَّاسِ الَّذِي يُحِبُّ أنْ يُؤتَى إِلَيْهِ . وَمَنْ بَايَعَ إمَاماً فَأعْطَاهُ صَفْقَةَ يَدِهِ ، وَثَمَرَةَ قَلْبِهِ ، فَلْيُطِعْهُ إن استَطَاعَ ، فإنْ جَاءَ آخَرُ يُنَازِعُهُ فَاضْرِبُوا عُنْقَ الآخَرِ » . رواه مسلم . قَوْله : « يَنْتَضِلُ » أيْ : يُسَابِقُ بالرَّمْي بالنَّبل والنُّشَّاب . وَ« الجَشَرُ » : بفتح الجيم والشين المعجمة وبالراء ، وهي : الدَّوابُّ الَّتي تَرْعَى وَتَبِيتُ مَكَانَهَا . وَقَوْلُه : « يُرَقِّقُ بَعْضُهَا بَعْضاً » أيْ : يُصَيِّرُ بَعْضُهَا بَعْضَاً رقيقاً : أيْ خَفِيفاً لِعِظَمِ مَا بَعْدَهُ ، فالثَّانِي يُرَقّقُ الأَوَّلَ . وقيل مَعنَاهُ يُشَوِّقُ بَعْضُهَا إِلَى بَعْضٍ بتحسينهَا وَتَسويلِهَا ، وقيل : يُشبِهُ بَعْضُها بَعضاً . قوله : « وإن أمَّتكم هذه جعل عافيتها في أولها » . قال القرطبي : المراد به زمان الخلفاء ، الثلاثة إلى قتل عثمان فهذه كانت أزمنة اتفاق هذه الأمة واستقامة أمرها وعافية دينها ، فلما قتل عثمان هاجت الفتن ولم تزل ولا تزال إلى يوم القيامة . قوله : « وليأت إلى الناس الذي يحب أن يؤتى إليه » . قال النووي : هذا من جوامع كلمه ، وبدائع حكمه . وهذه قاعدة ينبغي الاعتناء بها ، وهي أن الإِنسان يلتزم ألا يفعل مع الناس إلا ما يحب أن يفعلوه . وفي الحديث : وجوب طاعة الإمام وقتال من خرج عليه . 668. 'Abdullah bin 'Amr (May Allah be pleased with them) reported: We accompanied Messenger of Allah (PBUH) on a journey. We halted at a place to take a rest. Some of us began to set right their tents, others began to graze their animals while others were engaged in competing with one another in archery when an announcer of Messenger of Allah (PBUH) announced that people should gather for Salat. We gathered around the Messenger of Allah and he ((PBUH)) addressed us, saying, "Every Prophet before me was under obligation to guide his followers to what he knew was good for them and to warn the evil thing which he knew. As for this Ummah, it will have sound state and in its early stage of existence; but the last phase of its existence, will be faced with trials and with things you do not recognize. There will be tremendous trials, one after the other, and to each the believer will say, 'That is it'. Whenever a trial arrives the believer will say: 'This is going to bring about my destruction.' When this passes, another calamity will approach and he will say: 'This surely is going to be my end.' Whosoever wishes to be removed from the Fire (Hell) and admitted to Jannah should die with faith in Allah and the Last Day; and he should treat others as he wishes to be treated. He who swears allegiance to an Imam, he should give him the pledge in ratification and the sincerity of his heart. He should obey him to the best of his capacity. If another man comes forward as a claimant (when one has already been installed), behead the second." [Muslim] .
Commentary: Here 'its early stage' means the period of the Companions, of the Successors (of the Companions), and of the Followers (of the Successors). In another Hadith, it has been called as the best era. In comparison with all the succeeding periods, this period is surpassingly good, peaceful and blessed. Later would emerge, it was prophesized, mischief after mischief, each being worse than the preceding one. Today, everybody sees the truth of this prophecy like the light of day. By predicting the emergence of mischief, Messenger of Allah (PBUH) wanted to warn his followers that they should keep themselves aloof from them. To them he further explained in advance the precautionary measures, that is, to keep faith in Allah, to remain firm-footed in the belief in the Hereafter and to deal with people fairly, attempting to be polite to them at the same time.
Besides, prophecy has been made about the abundance of the power-hungry people with a remedial note. In the first instance believers are supposed to swear allegiance to the caliph, and by extending their cooperation to him they should kill another claimant to the caliphate because it is only in this way that the unity of the Muslim Ummah can be maintained, free of chaos and discord. Yet, unfortunately, the power-orientated groups have found a plaything in the shape of democracy, turning peace and unity into a legend of the past. What a pity that despite all that they seek stability and progress! Is it the miracle of time or the quirk of the vested interests that has reversed the whole scheme of things? There is little hope of the improvement of the Muslim world's affairs. Indeed, it faces an ironical situation. [669] وعن أَبي هُنَيْدَةَ وَائِلِ بن حُجرٍ قَالَ : سَألَ سَلَمَةُ بن يَزيدَ الجُعفِيُّ رسولَ الله فَقَالَ : يَا نَبِيَّ الله ، أرأيتَ إنْ قامَت عَلَيْنَا أُمَرَاءُ يَسألُونَا حَقَّهُم ، وَيمْنَعُونَا حَقَّنَا ، فَمَا تَأْمُرُنَا ؟ فَأعْرَضَ عنه ، ثُمَّ سَألَهُ ، فَقَالَ رسولُ الله : « اسْمَعْوا وَأَطِيعُوا ، فإنَّمَا عَلَيْهِمْ مَا حُمِّلُوا ، وَعَلَيْكُمْ مَا حملْتُمْ » . رواه مسلم . فيه : وجوب السمع والطاعة للأمراء وإن لم يقوموا بحق الرعية . 669. Wa'il bin Hujr (May Allah be pleased with him) reported: Salamah bin Yazid Al-Ju'f (May Allah be pleased with him) asked Messenger of Allah (PBUH): "O Prophet of Allah! Tell us, what you command us to do if there arises over us rulers who demand of us what is due to them and refuse us what is due to us." Messenger of Allah (PBUH) turned away from him, but he repeated the same question. Thereupon Messenger of Allah (PBUH) said, "Listen to them and obey them. They are responsible for their obligations and you are accountable for yours." [Muslim] .
Commentary: This Hadith means that both the ruler and the ruled have their own respective obligations. If any of the two sides fails to play its due role, it will bear the brunt of its deficiency on the Final Day. Yet, people are debarred from disobeying a ruler who neglects to do what is required of him. Negligence is not rectifiable by negligence as it will make matters worse. To endure the high-handedness of a ruler in view of the overall national interest, is therefore, preferable to revolting against him. True, one cannot take the law into one's own hands, yet there always remains room for improvement and positive criticism. To make use of it within limits and to make efforts for the enforcement of the canonical discipline will not be deemed as an uprising. Indeed, this will be deemed, to some extent, binding on everybody. [670] وعن عبد الله بن مسعود قَالَ : قَالَ رسولُ الله : « إنَّهَا سَتَكُونُ بَعْدِي أثَرَةٌ وَأُمُورٌ تُنْكِرُونَهَا ! » قالوا : يَا رسول الله ، كَيْفَ تَأمُرُ مَنْ أدْرَكَ مِنَّا ذَلِكَ ؟ قَالَ : « تُؤَدُّونَ الحَقَّ الَّذِي عَلَيْكُمْ ، وَتَسْأَلُونَ اللهَ الَّذِي لَكُمْ » . متفقٌ عَلَيْهِ . الأثرة : استئثار ولاة الأمر بالأموال على المستحقين فيها . وقد ظهر ذلك ، فهو من جملة معجزاته . وفيه : دليل على عدم التعرُّض للأئمة - وإن جاروا - والاعتماد على مكافأة الله تعالى . 670. 'Abdullah bin Mas'ud (May Allah be pleased with him) reported: Messenger of Allah (PBUH) said, "There will be discrimination after my death and there will be other matters that you will disapprove." He was asked: "O Messenger of Allah! What do you command us to do when we are encountered with such happenings?" He answered, "Give what is due from you and supplicate to Allah for your rights." [Al-Bukhari and Muslim] .
Commentary: There are two aspects of this Hadith. On the one hand, people are advised to put up patiently with the transgressive behaviour of rulers as well as their nepotism or monopolization of all the national resources. On the other hand, rulers are warned to ward off a capricious conduct of life, lest they should face the Wrath of Allah. [671] وعن أَبي هريرة قَالَ : قَالَ رسول الله : « مَنْ أطَاعَنِي فَقَدْ أطَاعَ اللهَ ، وَمَنْ عَصَانِي فَقَدْ عَصَى اللهَ ، وَمَنْ يُطِعِ الأَمِيرَ فَقَدْ أطَاعَنِي ، وَمَنْ يَعصِ الأميرَ فَقَدْ عَصَانِي » . متفقٌ عَلَيْهِ . في الحديث : وجوب طاعة الأمراء ، وتحريم معصيتهم ، وقد قال الله تعالى : ﴿ مَّنْ يُطِعِ الرَّسُولَ فَقَدْ أَطَاعَ اللّهَ وَمَن تَوَلَّى فَمَا أَرْسَلْنَاكَ عَلَيْهِمْ حَفِيظاً ﴾ [ النساء (80) ] . 671. Abu Hurairah (May Allah be pleased with him) reported: Messenger of Allah (PBUH) said, "Whosoever obeys me, obeys Allah; and he who disobeys me, disobeys Allah; and whosoever obeys the Amir (leader), in fact, obeys me; and he who disobeys the Amir, in fact, disobeys me." [Al-Bukhari and Muslim] .
Commentary: This Hadith informs us that it is imperative that we obey the leader of the Muslim community so long as he does not call to a sin, because doing so is in fact obedience to Allah (SWT). [672] وعن ابن عباسٍ رضي الله عنهما أن رسول الله قَالَ : « مَنْ كَره مِنْ أمِيرِهِ شَيْئاً فَلْيَصْبِرْ ، فَإنَّهُ مَنْ خَرَجَ مِنَ السُّلطَانِ شِبْراً مَاتَ مِيتَةً جَاهِلِيَّةً » . متفقٌ عَلَيْهِ . فيه : الحث على الصبر على جور الولاة ، ولزوم طاعتهم وعدم الخروج عليهم . 672. Ibn 'Abbas (May Allah be pleased with them) reported: Messenger of Allah (PBUH) said, "If a person notices in his ruler what he dislikes, he should show patience because he who departs from the (Muslim) community a cubit, dies like those who died in the Days of Ignorance." [Al-Bukhari and Muslim] .
Commentary: This Hadith urges us to bear patiently when a ruler makes a mistake so long as he does not call to a sin. It also warns us against disobedience to the ruler as this will cause mischief at the cost of the unity and common interests of the Muslim community. [673] وعن أَبي بكرة قَالَ : سَمِعْتُ رسول الله يقول : « مَنْ أهانَ السُّلطَانَ أَهَانَهُ الله » . رواه الترمذي ، وقال : ( حَدِيثٌ حَسَنٌ ) .وفي الباب أحاديث كثيرة في الصحيح . وَقَدْ سبق بعضها في أبواب . فيه : وعيدٌ شديدٌ على من استخف بشأن السلطان ولم يسمع له ولم يطع لأمره . 673. Abu Bakrah (May Allah be pleased with him) reported: I heard Messenger of Allah (PBUH) saying, "He who insults the rulers Allah will insult him." [At-Tirmidhi] .
Commentary: To affront and degrade the ruler means to disobey him and to by-pass his orders. This impairs his power, honour and dignity. Believers have been told to obey and support rulers for the sake of national interest and welfare, understanding that they desist from committing an overt disbelief and maintain congregation Salat and other duties of religion. The political system of Islam is totally incompatible with western democracy. The concept of government party and the opposition is alien to Islam. All belong to one Ummah with only one goal and pursue the same aims and objects of Islamic guidelines! إذا لَمْ يتعين عليه أَوْ تَدْعُ حاجة إِلَيْهِ قَالَ الله تَعَالَى : ﴿ تِلْكَ الدَّارُ الآخِرَةُ نَجْعَلُهَا لِلَّذِينَ لا يُريدُونَ عُلوّاً في الأَرْضِ وَلا فَسَاداً وَالعَاقِبَةُ للمُتَّقِينَ ﴾ [ القصص (83) ] . العلو : التكبُّر والاستكبار ، والفساد : المعاصي والظلم . Allah, the Exalted, says:
"That home of the Hereafter (i.e., Jannah), We shall assign to those who rebel not against the truth with pride and oppression in the land nor do mischief by committing crimes. And the good end is for the Muttaqun (the pious and righteous persons)." (28:83) [674] وعن أَبي سعيدٍ عبدِ الرحمنِ بن سَمُرَة قَالَ : قَالَ لي رسول الله : « يَا عَبْدَ الرَّحمن بن سَمُرَةَ ، لا تَسْأَلِ الإمَارَةَ ؛ فَإنّكَ إن أُعْطِيتَهَا عَنْ غَيْرِ مَسْألَةٍ أُعِنْتَ عَلَيْهَا ، وَإنْ أُعْطِيتَهَا عَنْ مَسْألَةٍ وُكِلْتَ إِلَيْهَا ، وَإِذَا حَلَفْتَ عَلَى يَمِينٍ ، فَرَأيْتَ غَيْرَهَا خَيْراً مِنْهَا ، فَأتِ الَّذِي هُوَ خَيْرٌ وَكَفِّرْ عَنْ يَمِينكَ » . متفقٌ عَلَيْهِ . في هذا الحديث : النهي عن سؤال الإِمارة وأن من سألها لا يعان عليها وكذلك غيرها من الولايات . وروى ابن المنذر عن أنس رفعه : « من طلب القضاء واستعان عليه بالشغماء وُكِلَ إلى نفسه ، ومن أُكره عليه أنزل الله له ملكًا يسدده » فيه : استحباب التكفير عن اليمين وفعل الخير قال الله تعالى : ﴿ وَلا تَجْعَلُواْ اللّهَ عُرْضَةً لِّأَيْمَانِكُمْ أَن تَبَرُّواْ وَتَتَّقُواْ وَتُصْلِحُواْ بَيْنَ النَّاسِ ﴾ [ البقرة (224) ] . 674. 'Abdur-Rahman bin Samurah (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said to me, "Do not ask for position of authority. If you are granted this position without asking for it, you will be helped (by Allah) in discharging its responsibilities; but if you are given it as a result of your request, you will be left alone as its captive. If you take an oath to do something and then find a better alternative, you should adopt the latter and expiate for your oath." [Al-Bukhari and Muslim] .
Commentary: By rulership is meant caliphate or any other rank affiliated to its hierarchy. Yet, it is undesirable to be eager or to strive for such an extraordinary position as it entails a heavy responsibility and one may face a sufficient difficulty in being absolved from it. However, if a man gets it without solicitation, he should accept it. The other part of the Hadith concerns swearing. Somebody takes an oath to do something but he finds another work more rewarding and righteous. In such a situation he is advised to dissolve his oath and make expiation for it. Thereafter, he will be free to avail the advantageous option. As for the expiation of breaking an oath, there are four options: to set free a slave, or to feed an average-quality food to ten needy persons, or to provide clothes to them; and the expiator who cannot afford all that, should observe fasting for three days. [675] وعن أَبي ذرٍّ قَالَ : قَالَ لي رسول الله : « يَا أَبَا ذَرٍّ ، إنِّي أرَاكَ ضَعِيفاً ، وَإنِّي أُحِبُّ لَكَ مَا أُحِبُّ لِنَفْسِي . لا تَأمَّرَنَّ عَلَى اثْنَيْنِ ، وَلا تَوَلَّيَنَّ مَالَ يَتِيمٍ » . رواه مسلم . فيه : أن العاجز عن القيام بحقوق الإِمارة وتنفيذ أُمورها لا يجوز له أن يدخل فيها ، وكذلك العاجز عن إصلاح مال اليتيم . 675. Abu Dharr (May Allah be pleased with him) reported: Messenger of Allah (PBUH) said to me, "O Abu Dharr, I see that you are weak and I like for you what I like for myself. Do not rule over (even) two persons, and do not manage an orphan's property." [Muslim] .
Commentary: Abu Dharr Al-Ghifari (May Allah be pleased with him) was one of the most ascetic Companions who was little interested in mundane affairs. Finding him weak to do responsible jobs, Messenger of Allah (PBUH) gave him this advice. In fact, the one who takes interest in worldly affairs and understands them well can discharge the responsibilities appropriately. But a person who has aversion to worldly pursuits and keeps clear of them will be considered unfit in this regard. [676] وعنه قَالَ : قُلْتُ : يَا رسول الله ، ألا تَسْتَعْمِلُني ؟ فَضَرَبَ بِيَدِهِ عَلَى مَنْكِبي ، ثُمَّ قَالَ : « يَا أَبَا ذَرٍّ ، إنَّكَ ضَعِيفٌ ، وإنّها أمانةٌ ، وَإنَّهَا يَوْمَ الْقِيَامَةِ خِزْيٌ وَنَدَامَةٌ ، إلا مَنْ أخَذَهَا بِحَقِّهَا ، وَأدَّى الَّذِي عَلَيْهِ فِيهَا » . رواه مسلم . قال القرطبي : ووجه ضعفه عنها : أن الغالب على أبي ذر ، الزهادة في الدنيا ، والإِعراض عنها ، ومن كان كذلك لم يعتن بمصالح الدنيا ولا بأموالها ، وبمراعتها تنتظم مصالح الدين ويتم أمره . 676. Abu Dharr (May Allah be pleased with him) reported: I said to Messenger of Allah (PBUH): "Why do you not appoint me to an (official) position?" He (PBUH) patted me on the shoulder with his hand and said, "O Abu Dharr, you are a weak man and it is a trust and it will be a cause of disgrace and remorse on the Day of Resurrection except for the one who takes it up with a full sense of responsibility and fulfills what is entrusted to him (discharges its obligations efficiently)." [Muslim] .
Commentary: There are, according to this Hadith, two conditions for putting people in official positions. The first is the relevant talent for the job, a man is put in charge of; and the second is his capacity for discharging responsibilities thereof. For example, a ruler should primarily possess the ability to maintain law and order and to establish justice; and secondly, he should be endowed with sufficient dynamism and vision to cope with new demands and situations. This basic principle applies to every official, whether in the capacity of governor, minister, advisor, financial administrator or a clerk. Apart from the sense of job, ability and integrity, he should be fired with determination with regard to his work. An office is indeed an important trust, and to have it without meeting the said conditions is a sort of treachery . [677] وعن أَبي هريرة t أنَّ رسول الله قَالَ : « إنَّكُمْ سَتَحْرِصُونَ عَلَى الإمَارَةِ ، وَسَتَكونُ نَدَامَةً يَوْمَ القِيَامَةِ » . رواه البخاري . فيه : كراهة الحرص على الإِمارة . قال بعض السلف : أولها ملامة ، وأوسطها ندامة ، وآخرها خزي يوم القيامة . يعني : لمن لم يقم بحقها ولم يعدل فيها . 677. Abu Hurairah (May Allah be pleased with him) reported: Messenger of Allah (PBUH) said, "You will covet for getting a position of authority, but remember that it will be a cause of humiliation and remorse on the Day of Resurrection." [Al-Bukhari]
Commentary: This Hadith urges people, particularly the incapable ones, to shed off the ambition to achieve rulership and power. It is feared that owing to their lack of talent they will mismanage the task which will be assigned to them. This will render them guilty with Allah. The Prophet (PBUH) dissuades such people from accepting any government portfolio as in this way they will remain safe and trouble-free. Yet, if a deserving person gets a job of high responsibility, he should do his utmost to do full justice to it, so that he may be spared remorse on the Day of Resurrection. قَالَ الله تَعَالَى : ﴿ الأَخِلاءُ يَوْمَئذٍ بَعْضُهُمْ لِبَعْضٍ عَدُوٌّ إلا المُتَّقِينَ ﴾ [ الزخرف (67) ] . قال ابن كثير : أي : كل صداقة وصحبة لغير الله فإنها تنقلب يوم القيامة عداوة إلا ما كان لله عزَّ وجلّ ، فإنه دائم بدوامه . قلت : والصحبة ثلاث درجات : الأُولى : للدنيا ، فهذه تزول بزوال سببها . الثانية : صحبةٌ على المعاصي ، فإنها تنقلب عداوةً . الثالثة : صحبة الدين ، فإنها تبقي في الدنيا والآخرة . Allah, the Exalted, says:
"Friends of that Day will be foes one to another except Al-Muttaqun: (i.e., pious and righteous persons)." (43:67) [678] عن أَبي سعيدٍ وأبي هريرة رضي الله عنهما : أنَّ رسول الله قَالَ : « مَا بَعَثَ اللهُ مِنْ نَبِيٍّ ، وَلا اسْتَخْلَفَ مِنْ خَليفَةٍ إلا كَانَتْ لَهُ بِطَانَتَانِ : بِطَانَةٌ تَأمُرُهُ بالمَعْرُوفِ وتَحُضُّهُ عَلَيْهِ ، وَبِطَانَةٌ تَأمُرُهُ بالشَّرِّ وَتَحُضُّهُ عَلَيْهِ ، وَالمَعْصُومُ مَنْ عَصَمَ اللهُ » . رواه البخاري . في هذا الحديث : الحث على اتخاذ وزراء صالحين لولاة الأمور . وأن من سعادة ولي الأمر صلاح جلسائه ، ومن شقاوته فساد جلسائه . وقد قال الشاعر : لا تسل عن المرء وسل عن قرينهفكل قرينٍ بالمقارن يقتدي 678. Abu Sa'id and Abu Hurairah (May Allah be pleased with him) reported: Messenger of Allah (PBUH) said, "Allah neither raised up any Prophet nor did He authorize any person with ruling power but for whom there were two types of entourage: one enjoins upon him to do good and incites him to carry it out, and the other enjoins evil and goads him; and the protected (from the bad entourage) is the one whom Allah protects." [Al-Bukhari] .
Commentary: A ruler has been told here that Taqwa (consciousness and fear of Allah), honesty, integrity and ability are the prerequisites to chosing anybody as his aide or advisor. Prior to their nomination, he should check up the reputation of his advisors. This precautionary measure will serve as a safeguard against the spread of corruption in society and serve the cause of goodness. Secondly, a ruler should obey the Commands of Allah and His Messenger (PBUH) because this discipline will not only keep him safe from making faults but will also serve as a shield against the machinations of wicked people. [679] وعن عائشة رضي الله عنها ، قالت : قَالَ رسولُ الله : « إِذَا أرَادَ اللهُ بِالأَمِيرِ خَيْراً ، جَعَلَ لَهُ وَزِيرَ صدقٍ ، إنْ نَسِيَ ذَكَّرَهُ ، وَإنْ ذَكَرَ أعَانَهُ ، وَإِذَا أرَادَ بِهِ غَيْرَ ذَلِكَ جَعَلَ لَهُ وَزِيرَ سُوءٍ ، إنْ نَسِيَ لَمْ يُذَكِّرْهُ ، وَإنْ ذَكَرَ لَمْ يُعِنْهُ » . رواه أَبُو داود بإسنادٍ جيدٍ عَلَى شرط مسلم . فيه : الحث على اتخاذ وزير صالح ، وأن ذلك من علامة سعادة الوالي ، والتحذير من وزير السوء ، وأنه علامة على شقاوة الوالي . 679. 'Aishah (May Allah be pleased with her) reported: Messenger of Allah (PBUH) said, "When Allah desires good for a ruler, He appoints for him a sincere adviser who will remind him if he forgets and helps him if he remembers. When Allah wishes for him the contrary, He appoints for him a bad adviser who will not remind him if he forgets, nor will he help him if he remembers."
Commentary: In the recruitment of good and scrupulous aides lies the Blessing of Allah to a ruler because such aides will prove helpful to him in making sound judgements, reaching right conclusions and guarding him against leaning towards evil ways. Yet, if all of these aides are self-seekers, flatterers and corrupt, they will undoubtedly influence his decision-making in a bad way. And one can believe that the end of the ruler will be far from being desirable because history also supports this view. As for the Hereafter, he will be hardly safe from the infernal torment. من الولايات لمن سألها أَوْ حرص عليها فعرَّض بها [680] عن أَبي موسى الأشعريِّ قَالَ : دَخَلْتُ عَلَى النَّبيِّ أنَا وَرَجُلانِ مِنْ بَنِي عَمِّي ، فَقَالَ أحَدُهُمَا : يَا رسول الله ، أمِّرْنَا عَلَى بَعْض مَا ولاكَ اللهُ ، وقال الآخَرُ مِثلَ ذَلِكَ ، فَقَالَ : « إنَّا وَاللهِ لا نُوَلِّي هَذَا العَمَلَ أحَداً سَألَهُ ، أَوْ أحَداً حَرَصَ عَلَيْهِ » . متفقٌ عَلَيْهِ . سؤال الولاية والحرص عليها يشعر بأنه لم يَسعَ في ذلك لنفع الإِسلام والمسلمين ، وإنما سعى لنفع نفسه بجمع الدنيا ، وفي ذلك إهلاك له ، وإفساد لأمر الناس دنيا وأُخرى . 680. Abu Musa Ash'ari (May Allah be pleased with him) reported: I called on the Prophet (PBUH) with two of my cousins. One of them said to him: "O Messenger of Allah (PBUH), appoint me governor of some land over which Allah has given you authority." The other also requested for something of the same nature. Messenger of Allah (PBUH) said, "By Allah we do not appoint someone to this post who seeks it or someone who contends for it." [Al-Bukhari and Muslim] .
Commentary: This Hadith supports the theme presented in this chapter by Imam An-Nawawi, that is, a person pushing himself up for an office should be deprived of it. Ambitious persons usually manage to get a high office for self-aggrandizement, damaging the interests of other people. A government should primarily aim at the welfare of people and not serve the interests of the privileged few or benefit the holders of key posts alone. [681] عن ابن عمر رضي الله عنهما أنَّ رسول الله مَرَّ عَلَى رَجُلٍ مِنَ الأنْصَار وَهُوَ يَعِظُ أخَاهُ في الحَيَاءِ ، فَقَالَ رسولُ اللهِ : « دَعْهُ ، فَإنَّ الْحَيَاءَ مِنَ الإيمَانِ » . متفقٌ عَلَيْهِِ . الأدب : الأخذ بمكارم الأخلاق . والحياء : من الأدب وهو من الإيمان . قال النبي : « بعثت لأتمم مكارم الأخلاق » . 681. Ibn 'Umar (May Allah be pleased with them) reported: Messenger of Allah (PBUH) passed by a man of the Ansar who was admonishing his brother regarding shyness. Messenger of Allah (PBUH) said, "Leave him alone, for modesty is a part of Iman." [Al-Bukhari and Muslim] .
Commentary: The Ansari, who was being lectured by his brother, was indeed an embodiment of modesty and unpretentiousness. Such a man is never sharp in worldly affairs because modesty restrains him from following wrong ways. For this reason, modesty has been called a part of the faith. This is an inborn quality, that is, some people are unassertive by birth. Yet, if they are gradually guided and directed towards virtues, their unassumingness further increases. And in Islam it is counted a virtue. [682] وعن عمران بن حصينٍ رضي الله عنهما قَالَ : قَالَ رسولُ الله : « الْحَيَاءُ لا يَأْتِي إِلا بِخَيْرٍ » . متفقٌ عَلَيْهِِ . وفي رواية لمسلمٍ : « الحياءُ خَيْرٌ كُلُّهُ » أَوْ قَالَ : « الْحَيَاءُ كُلُّهُ خَيْرٌ » . الحياء يكف صاحبه عن ارتكاب القبائح ودناءة الأخلاق ، ويحثه على مكارم الأخلاق ومعاليها . قال بعض السلف : رأيت المعاصي نذالة فتركتها مروءةً ، فاستحالت ديانةً . 682. 'Imran bin Husain (May Allah be pleased with them) reported: Messenger of Allah (PBUH) said, "Shyness does not bring anything except good." [Al-Bukhari and Muslim] .
In a narration of Muslim: Messenger of Allah (PBUH) said, "All of shyness is good."
Commentary: This Hadith enlightens us on the excellence of modesty, which serves the good purpose of preventing man from the disobedience of Allah and from immoral and evil pursuits. Evidently, it has a salutary impact on society. Besides, it keeps man free from sins, and, consequently, he will stand blameless with Allah. From this standpoint, modesty is certainly a thorough good. [683] وعن أَبي هريرة أنَّ رسول الله قَالَ : « الإيمَانُ بِضْعٌ وَسَبْعُونَ أَوْ بِضْعٌ وَسِتُّونَ شُعْبَةً : فَأفْضَلُهَا قَوْلُ : لا إلهَ إِلا الله ، وَأدْنَاهَا إمَاطَةُ الأَذَى عَنِ الطَّرِيقِ ، وَالحَيَاءُ شُعْبَةٌ مِنَ الإيمَانِ » . متفقٌ عَلَيْهِِ .« البِضْعُ » بكسر الباءِ ويجوز فتحها : وَهُوَ مِنَ الثَّلاَثَةِ إِلَى الْعَشَرَةِ . وَ« الشُّعْبَةُ » : القِطْعَةُ وَالْخَصْلَةُ . وَ« الإمَاطَةُ » : الإزَالَةُ . وَ« الأَذَى »: مَا يُؤْذِي كَحَجَرٍ وشوك وَطِينٍ ورماد وَقَذَرٍ وَنَحْو ذَلِكَ . الإيمان : يطلق على جميع أمور الدين من اعتقاد القلب ، وقول اللسان ، وفعل الجوارح . 683. Abu Hurairah (May Allah be pleased with him) reported: Messenger of Allah (PBUH) said, "Iman has sixty odd or seventy odd branches. The uppermost of all these is the Testimony of Faith: 'La ilaha illallah' (there is no true god except Allah) while the least of them is the removal of harmful object from the road. And shyness is a branch of Iman." [Al-Bukhari and Muslim] .
Commentary: This Hadith has already occurred in a previous chapter, see commentary on Hadith No. 125. Here it has been repeated with reference to the degrees of Faith. Modesty, too, is a part of Faith, rather one of its most important ingredients, because it plays an effective role in the training and sublimation of human psyche. [684] وعن أَبي سعيدٍ الخدري قال : كَانَ رسول الله أشَدَّ حَيَاءً مِنَ العَذْرَاءِ في خِدْرِهَا ، فَإذَا رَأَى شَيْئاً يَكْرَهُهُ عَرَفْنَاهُ في وَجْهِه . متفقٌ عَلَيْهِ . قَالَ العلماءُ : حَقِيقَةُ الحَيَاءِ خُلُقٌ يَبْعَثُ عَلَى تَرْكِ القَبِيحِ ، وَيَمْنَعُ مِنَ التَّقْصِيرِ في حَقِّ ذِي الحَقِّ . وَرَوَيْنَا عَنْ أَبي القاسم الْجُنَيْدِ رَحِمَهُ اللهُ ، قَالَ : الحَيَاءُ : رُؤيَةُ الآلاءِ - أيْ النِّعَمِ - ورُؤْيَةُ التَّقْصِيرِ ، فَيَتَوَلَّدُ بَيْنَهُمَا حَالَةٌ تُسَمَّى حَيَاءً . وَالله أعلم . 684. Abu Sa'id Al-Khudri (May Allah be pleased with him) reported: Messenger of Allah (PBUH) was even shier than a virgin behind her veil. When he saw something which he disliked, we could perceive it on his face. [Al-Bukhari and Muslim] .
Commentary: Though this Hadith particularly refers to the character of Messenger of Allah (PBUH), it also reveals the fact that modesty is a peculiar quality of woman. An unmarried woman, above all else, is considered to be the embodiment of bashfulness. Islamic countries have witnessed many curses of western civilization and the worst is the one which has robbed away the modesty of woman because it is the last protective shield of Islamic civilization which the enemy is consistently sweeping off. May Allah grant Muslims the insight to avert this wickedness!