بَابُ الْأَمْرِ بِالْمَعْرُوْفِ وَالنَّهْيِ عَنِ الْمُنْكَرِEnjoining Good and Forbidding Evil
وَقَوْلِ اللَّهِ عَزَّ وَجَلَّ: ﴿وَلْتَكُن مِّنكُمْ أُمَّةٌ يَدْعُونَ إِلَى الْخَيْرِ وَيَأْمُرُونَ بِالْمَعْرُوفِ وَيَنْهَوْنَ عَنِ الْمُنكَرِ وَأُوْلَئِكَ هُمُ الْمُفْلِحُونَ) (آل عمران : ١٠٤)
And the statement of Allah, the Mighty and Exalted: “Let there be from you a community inviting to good, enjoining what is right, and forbidding what is wrong, and those are the successful.” (Aal-E-Imran: 104)
وَعَنْ عُمَرَ بْنِ الْخَطَابِ (رضي الله عنه) قَالَ: قَالَ رَسُولُ اللَّهِ ﷺ: «إِنَّهُ تُصِيبُ أُمَّتِيْ فِي آخِرِ الزَّمَانِ مِنْ سُلْطَانِهِمْ شَدَائِدُ لَا يَنْجُوْ مِنْهُ إِلَّا رَجُلٌ عَرَفَ دِينَ اللَّهِ فَجَاهَدَ۱ عَلَيْهِ بِلِسَانِهِ وَيَدِهِ وَقَلْبِهِ، فَذَلِكَ الَّذِي سِيْقَتْ لَهُ السَّوَابِقُ، وَرَجُلٌ عَرَفَ دِينَ اللَّهِ فَصَدَّقَ بِهِ، وَرَجُلٌ عَرَفَ دِينَ اللَّهِ فَسَكَتَ عَلَيْهِ، فَإِنْ رَأَى مَنْ يَعْمَلُ الْخَيْرَ أَحَبَّهُ عَلَيْهِ، وَإِنْ رَأَى مَنْ يَعْمَلُ بِبَاطِلٍ أَبْغَضَهُ عَلَيْهِ فَذَلِكَ يَنْجُوْ عَلَى أَبْطَانِهِ كُلِّهِ». رَوَاهُ الْبَيْهَقِيُّ فِي شُعَبِ الْإِيْمَانِ».
وَفِيهِ فِي رِوَايَةٍ لَهُ عَنْ جَابِرٍ (رضي الله عنه) قَالَ: قَالَ رَسُوْلُ اللهِ ﷺ: «أَوْحَى اللَّهُ عَزَّ وَجَلَّ إِلَى جِبْرِيلَ عَلَيْهِ السَّلَامُ أَنْ أُقَلَّبَ مَدِينَةَ كَذَا وَكَذَا بِأَهْلِهَا، فَقَالَ: يَا رَبِّ إِنَّ فِيْهِمْ عَبْدَكَ فُلَانًا لَمْ يَعْصِكَ طَرْفَةَ عَيْنٍ؟ قَالَ: فَقَالَ: اقْلِبْهَا عَلَيْهِ وَعَلَيْهِمْ؛ فَإِنَّ وَجْهَهُ لَمْ يَتَمَهَّرْ فِي سَاعَةً قَط.
وَرَوَى مُسْلِمٌ عَنْ أَبِي سَعِيدٍ الْخُدْرِيِّ (رضي الله عنه) عَنْ رَسُوْلِ اللَّهِ ﷺ قَالَ: «مَنْ رَأَى مِنْكُمْ مُنْكَرًا فَلْيُغَيِّرُهُ ۲ بِيَدِهِ فَإِنْ لَمْ يَسْتَطِعْ فَبِلِسَانِهِ فَإِنْ لَمْ يَسْتَطِعْ فَبِقَلْبِهِ ۳ وَذَلِكَ أَضْعَفُ ٤ الْإِيمَانِ»، قُلْنَا: أَيُّ ذَلِكَ أَضْعَفُ ثَمَرَاتِ الْإِيْمَانِ؟
Umar ibn al-Khattab (may Allah be pleased with him) narrated that the Messenger of Allah (ﷺ) said: “Indeed, my nation will face severe hardships from their rulers in the latter times. None will escape except a man who knows the religion of Allah and strives 1 for it with his tongue, hand, and heart; he is the one for whom the highest ranks are reserved. Or a man who knows the religion of Allah and affirms it. Or a man who knows the religion of Allah and remains silent about it, loving those who do good for their goodness and hating those who do wrong for their wrongdoing; he escapes completely.” [Narrated by Al-Bayhaqi in Shu’ab al-Iman]
In another narration by Al-Bayhaqi, Jabir (may Allah be pleased with him) narrated that the Messenger of Allah (ﷺ) said: “Allah, the Mighty and Exalted, revealed to Gabriel (peace be upon him) to overturn such-and-such a city with its people. Gabriel said: ‘O Lord, among them is Your servant so-and-so who has never disobeyed You for the blink of an eye.’ Allah replied: ‘Overturn it upon him and them, for his face never showed displeasure at any moment.’”
And Muslim narrated from Abu Sa’id al-Khudri (may Allah be pleased with him) that the Messenger of Allah (ﷺ) said: “Whoever among you sees an evil, let him change it 2 with his hand; if he cannot, then with his tongue; if he cannot, then with his heart 3, and that is the weakest 4 of faith.” We said: “Which of these is the weakest of the fruits of faith?”
Notes / الحواشي
1 His statement: “Strives for it with his tongue, hand, and heart”: It is stated in Al-Alamkiriyyah: Enjoining good should begin with gentleness and kindness to be more effective in admonition and advice, then with stern words without insults or vulgarity, then with the hand, such as spilling wine or destroying musical instruments. The jurist mentioned in Kitab al-Bustan: Enjoining good takes various forms. If one knows with reasonable certainty that his enjoining good will be accepted and the evil will be avoided, it is obligatory, and he cannot neglect it. If he knows they will insult or slander him, it is better to refrain. Likewise, if he knows they will strike him and he cannot endure it, leading to enmity or fighting, refraining is better. If he knows they will strike him but he can endure it without complaining, there is no harm in forbidding it, and he is a striver. If he knows they will neither accept nor fear harm or insult, it is optional, but enjoining is better. (As stated in Al-Muhit)
2 His statement: “Change it with his hand, etc.”: It is stated in Al-Alamkiriyyah: Enjoining good with the hand is for rulers, with the tongue for scholars, and with the heart for the common people, as chosen by Az-Zandawisti. (As stated in Adh-Dhahiriyyah)
3 His statement: “With his heart”: This means not being pleased with it and inwardly rejecting it, which is a symbolic change, as it is all he can do. His statement: “The weakest of faith” refers to a branch or trait of faith, meaning it yields the least fruit. One who neglects the higher levels despite having the ability is sinful. One who cannot act or sees greater harm in acting but rejects it in his heart is among the believers. It is said: It means the weakest time of faith, for if the faith of that era’s people were strong, they could act or speak out. Or, the one who only rejects with his heart is the weakest among the faithful, for if he were strong in religion, he would not settle for that. Or, rejecting sin with the heart is the weakest level of faith. If the evil is forbidden, preventing it is obligatory; if it is disliked, preventing it is recommended. Enjoining good follows the same rule: if it is obligatory, enjoining it is obligatory; if recommended, enjoining it is recommended. (Summarized from Al-Mirqat)
4 His statement: “That is the weakest of faith”: Ibn al-Malik said: If you say this Hadith indicates that faith increases and decreases, as per Ash-Shafi’i, what is its interpretation for the Hanafis? We say: It means the weakest of the fruits of faith, and rejecting with the heart is one of them. If you say: If so, it would imply one does not leave faith by its absence, but it is not so, as some narrations state: “Beyond that, there is not a mustard seed of faith.” I say: It means that when both strong and weak fruits are absent, faith is as if nonexistent. It is argued that this makes the Hadith evidence for the opponent. The correct view is that it means: “Beyond that, there is not a mustard seed of perfect faith or complete faith.” It cannot be said that this still implies perfection or deficiency in faith, for we say: The dispute is about the essence of faith, heartfelt affirmation, whether it can increase or decrease. Even the rigorous Shafi’is hold that the dispute is verbal, as faith’s essence does not divide. Its perfection comes from adding righteous deeds, as Allah praises complete believers by coupling faith with deeds: “Indeed, those who believe and do righteous deeds” (Al-Baqarah: 277). Conjunction implies distinction. The view that deeds are part of faith’s essence is that of the Khawarij and Mu’tazilah. Verses and Hadiths about increase and decrease refer either to what we mentioned or to the multiplicity of beliefs. This is a lengthy discussion, suited for books of theology and doctrinal debates. Allah knows the truth best. (As stated in Al-Mirqat) I have also mentioned some of this at the start of this book.
۱ قوله: فجاهد عليه بلسناه ويده وقلبه قال في العالمكيرية : وينبغي أن يكون التعريف أولا باللطف والرفق؛ ليكون أبلغ في الموعظة والنصيحة، ثم التعفيف بالقول لا بالسب والفحش، ثم باليد كإراقة الخمر وإتلاف المعازف. ذكر الفقيه في كتاب «البستان»: أن الأمر بالمعروف على وجوه: إن كان يعلم بأكبر رأيه أنه لو أمر بالمعروف يقبلون ذلك منه، ويمتنعون عن المنكر، فالأمر واجب عليه، ولا يسعه تركه، ولو علم بأكبر رأيه أنه لو أمرهم بذلك، قذفوه وشتموه، فتركه أفضل، وكذلك لو علم أنهم يضربونه، ولا يصبر على ذلك، ويقع بينهم عداوة، ويهيج منه القتال، فتركه أفضل، ولو علم أنهم لو ضربوه صبر على ذلك، ولا يشكوا إلى أحد، فلا بأس بأن ينهى عن ذلك، وهو مجاهد، ولو علم أنهم لا يقبلون منه، ولا يخاف منه ضربا ولا شتما، فهو بالخيار، والأمر أفضل. كذا في «المحيط».
۲ قوله: فليغيره بيده الخ: قال في العالمكيرية»: ويقال: الأمر بالمعروف باليد على الأمراء، وباللسان على العلماء، وبالقلب لعوام الناس، وهو اختيار الزندويستي. كذا في «الظهيرية».
۳ قوله: فبقلبه بأن لا يرضى به، وينكره في باطنه على متعاطيه، فيكون تغييرا معنويا؛ إذ ليس في وسعه إلا هذا القدر من التغيير. قوله : أضعف الإيمان أي شعبة أو خصال أهله، والمعنى أنه أقلها ثمرة، فمن ترك المراتب مع القدرة كان عاصيا، ومن تركها بلا قدرة، أو يرى المفسدة أكثر، ويكون منكرا بقلبه، فهو من المؤمنين. وقيل: معناه أضعف زمن الإيمان؛ إذ لو كان إيمان أهل زمانه قويا لقدر على الإنكار الفعلي والقولي، أو ذلك الشخص المنكر بالقلب فقط أضعف أهل الإيمان؛ فإنه لو كان قويا صلبا في الدين لما اكتفى به. وقيل: إنكار المعصية بالقلب أضعف مراتب الإيمان. ثم اعلم أنه إذا كان المكر حراما وجب الزجر عنه، وإذا كان مكروها يندب، والأمر بالمعروف أيضًا تبع لما يؤمر به، فإن وجب وجب، وإن ندب ندب ملخص من المرقاة».
٤ قوله : ذلك أضعف الإيمان: قال ابن الملك لله فإن قلت: هذا الحديث يدل على أن الإيمان يزيد وينقص، كما ذهب إليه الشافعي ، فما تأويله عند الحنفية؟ قلنا : معناه أضعف ثمرات الإيمان، والإنكار بالقلب منها. فإن قلت: لو كان كذلك لزم أن لا يخرج من الإيمان لانتفائه، وليس كذلك لما جاء في بعض الروايات وليس وراء ذلك من الإيمان حبة خردل. قلت أراد به أن الثمرات القوية والضعيفة إذا انتفت كان الإيمان كالمعدوم. وفيه أنه حينئذ يرجع الحديث دليلا للخصم، فالصواب أن يقال: التقدير وليس وراء ذلك من كمال الإيمان أو من الإيمان الكامل حبة خردل لا يقال: هذا أيضًا يدل على تحقق الكمال والنقصان بالنسبة إلى الإيمان، فإنا نقول: الخلاف إنما هو في حقيقة الإيمان، وهو التصديق القلبي، هل هو قابل للزيادة والنقصان أم لا؟
بل المحققون من الشافعية أيضًا على أن النزاع لفظي، فإن نفس الإيمان وجوهره لا يتجزأ، وإنما كماله أن ينضم إليه وجود الأعمال الصالحة؛ لأن الله تعالى حيث مدح المؤمنين الكاملين عطف الأعمال على الإيمان. وقال: ﴿إِنَّ الَّذِينَ ءَامَنُوا وَعَمِلُوا الصَّالِحَاتِ﴾ (البقرة: ۲۷۷، ومن المعلوم أن الأصل في العطف التغاير. وأما كون الأعمال جزء الإيمان حقيقة، فإنما هو مذهب الخوارج والمعتزلة. وأما الآيات والأحاديث الدالة على الزيادة والنقصان، فإما محمولة على ما ذكرنا، وإما بالنظر إلى تعدد المؤمن به. وهذا بحث طويل الذيل، محله كتب العقائد ومباحث الكلام، والله تعالى أعلم بحقيقة المرام. كذا في المرقاة» وأنا قلت أيضًا نبذة منه في صدر هذا الكتاب.
وَعَنِ الْعُرْسِ ابْنِ عَمِيرَةَ عَنِ النَّبِيِّ ﷺ قَالَ: «إِذَا عُمِلَتِ الْخَطِيئَةُ فِي الْأَرْضِ مَنْ شَهِدَهَا فَكَرِهَهَا كَانَ كَمَنْ غَابَ عَنْهَا، وَمَنْ غَابَ عَنْهَا فَرَضِيَهَا كَانَ كَمَنْ شَهِدَهَا». رَوَاهُ أَبُو دَاوُدَ.
Al-Urs ibn Amirah narrated that the Prophet (ﷺ) said: “When a sin is committed on earth, the one who witnesses it and disapproves of it is like one who was absent from it, and the one who was absent but approves of it is like one who witnessed it.” [Narrated by Abu Dawud]
وَعَنْ النُّعْمَانِ بْنِ بَشِيرٍ (رضي الله عنه) قَالَ: قَالَ رَسُولُ اللَّهِ ﷺ: «مَثَلُ الْمُدْهِنِ فِي حُدُودِ اللهِ وَالْوَاقِعِ فِيهَا مَثَلُ قَوْمٍ اسْتَهَمُوا سَفِينَةً، فَصَارَ بَعْضُهُمْ فِي أَسْفَلِهَا، وَصَارَ بَعْضُهُمْ فِي أَعْلَاهَا، فَكَانَ الَّذِي فِي أَسْفَلِهَا يَمُرُّونَ بِالْمَاءِ عَلَى الَّذِينَ فِي أَعْلَاهَا، فَتَأَذَوْا بِهِ فَأَخَذَ فَأْسًا، فَجَعَلَ يَنْقُرُ أَسْفَلَ السَّفِينَةِ فَأَتَوْهُ، فَقَالُوا: مَا لَكَ قَالَ تَأَذَّيْتُمْ بِي وَلَا بُدَّ لِي مِنَ الْمَاءِ، فَإِنْ أَخَذُوا عَلَى يَدَيْهِ أَنْجَوْهُ وَنَجَوْا أَنْفُسَهُمْ، وَإِنْ تَرَكُوهُ أَهْلَكُوهُ وَأَهْلَكُوا أَنْفُسَهُمْ». رَوَاهُ الْبُخَارِيُّ.
Nu’man ibn Bashir (may Allah be pleased with him) narrated that the Messenger of Allah (ﷺ) said: “The example of one who compromises on Allah’s limits and one who violates them is like a group of people who drew lots for a ship. Some were in its lower part, and some in its upper part. Those below passed water over those above, causing them annoyance. So, one took an axe and began to bore a hole in the ship’s bottom. They came to him and said: ‘What are you doing?’ He said: ‘You were annoyed by me, but I must have water.’ If they seize his hand, they save him and themselves; if they leave him, they destroy him and themselves.” [Narrated by Bukhari]
وَعَنْ أَبِي سَعِيدٍ الْخُدْرِيِّ (رضي الله عنه) قَالَ: قَامَ فِيْنَا رَسُولُ اللَّهِ ﷺ خَطِيبًا بَعْدَ الْعَصْرِ، فَلَمْ يَدَعْ شَيْئًا يَكُونُ إِلَى قِيَامِ السَّاعَةِ إِلَّا ذَكَرَهُ، حَفِظَهُ مَنْ حَفِظَهُ وَنَسِيَهُ مَنْ نَسِيَهُ، وَكَانَ فِيمَا قَالَ: «إِنَّ الدُّنْيَا حُلْوَةٌ خَضِرَةٌ، وَإِنَّ اللهَ مُسْتَخْلِفُكُمْ فِيهَا فَنَاظِرُ كَيْفَ تَعْمَلُونَ؟ أَلَا فَاتَّقُوا الدُّنْيَا وَاتَّقُوا النِّسَاءَ»، وَذَكَرَ أَنَّ لِكُلِّ غَادِرٍ لِوَاءُ يَوْمَ الْقِيَامَةِ بِقَدْرِ غَدْرَتِهِ فِي الدُّنْيَا، وَلَا غَدْرَ أَكْبَرَ مِنْ غَدْرٍ أَمِيرِ الْعَامَّةِ، يُغْرَزُ لِوَاؤُهُ عِنْدَ اسْتِهِ» قَالَ: وَلَا يَمْنَعَنَّ أَحَدًا مِنْكُمْ هَيْبَةُ النَّاسِ أَنْ يَقُوْلَ بِحَقِّ إِذَا عَلِمَهُ.
وَفِي رِوَايَةٍ: إِنْ رَأَى مُنْكَرًا أَنْ يُغَيِّرَهُ فَبَكَى أَبُو سَعِيدٍ، وَقَالَ: قَدْ رَأَيْنَا فمنعتنا هَيْبَةُ النَّاسِ أَنْ نَتَكَلَّمَ فِيْهِ، ثُمَّ قَالَ: أَلَا إِنَّ بَنِي آدَمَ خُلِقُوا عَلَى طَبَقَاتٍ شَتَّى، فَمِنْهُمْ مَنْ يُولَدُ مُؤْمِنًا وَيَحْيَا مُؤْمِنًا وَيَمُوتُ مُؤْمِنًا ، وَمِنْهُمْ ۱ مَنْ يُولَدُ كَافِرًا وَيَحْيَا كَافِرًا وَيَمُوتُ كَافِرًا وَمِنْهُمْ مَنْ يُولَدُ مُؤْمِنًا وَيَحْيَا مُؤْمِنًا وَيَمُوتُ كَافِرًا ، وَمِنْهُمْ مَنْ يُولَدُ كَافِرًا وَيَحْيَا كَافِرًا وَيَمُوتُ مُؤْمِنًا، قَالَ: وَذَكَرَ الْغَضَبَ فَمِنْهُمْ مَنْ يَكُوْنُ سَرِيعَ الْغَضَبِ سَرِيعَ الْفَيْءِ، فَإِحْدَاهُمَا بِالْأُخْرَى، وَمِنْهُمْ مَنْ يَكُوْنُ بَطِيءَ الْغَضَبِ بَطِيءَ الْقَيْءِ، فَإِحْدَاهُمَا بِالْأُخْرَى، وَخِيَارُكُمْ مَنْ يَكُوْنُ بَطِيءَ الْغَضَبِ سَرِيعَ الْفَيْءِ، وَشِرَارُكُمْ مَنْ يَكُوْنُ سَرِيْعَ الْغَضَبِ بَطِيءَ الْفَيْءِ، قَالَ: اتَّقُوْا الْغَضَبَ؛ فَإِنَّهُ جَمْرَةٌ فِي قَلْبِ ابْنِ آدَمَ، أَلَا تَرَوْنَ إِلَى انْتِفَاخِ أَوْدَاجِهِ وَحُمْرَةِ عَيْنَيْهِ، فَمَنْ أَحَسَّ بِشَيْءٍ مِنْ ذَلِكَ فَلْيَضْطَجِعْ وَلْيَتَلَبَّدْ بِالْأَرْضِ.
قَالَ: وَذَكَرَ الدَّيْنَ، فَقَالَ: مِنْكُمْ مَنْ يَكُوْنُ حَسَنُ الْقَضَاءِ، وَإِذَا كَانَ لَهُ أَفْحَشَ فِي الطَّلَبِ، فَإِحْدَاهُمَا بِالْأُخْرَى، وَمِنْهُمْ مَنْ يَكُوْنُ السَّيِّئَ الْقَضَاءِ، وَإِنْ كَانَ لَهُ أَجْمَلَ فِي الطَّلَبِ، فَإِحْدَاهُمَا بِالْأُخْرَى، وَخِيَارُكُمْ مَنْ إِذَا كَانَ عَلَيْهِ الدَّيْنُ أَحْسَنَ الْقَضَاءَ، وَإِنْ كَانَ لَهُ أَجْمَلَ فِي الطَّلَبِ، وَشِرَارُكُمْ مَنْ إِذَا كَانَ عَلَيْهِ الدَّيْنُ أَسَاءَ الْقَضَاءَ، وَإِنْ كَانَ لَهُ أَفْحَشَ فِي الطَّلَبِ، حَتَّى إِذَا كَانَتِ الشَّمْسُ عَلَى رُؤُوسِ النَّخْلِ وَأَطْرَافِ الْحِيْطَانِ، فَقَالَ: أَمَا إِنَّهُ لَمْ يَبْقَ مِنَ الدُّنْيَا فِيمَا مَضَى مِنْهَا إِلَّا كَمَا بَقِيَ مِنِّي وَمِنْكُمْ هَذَا فِيْمَا مَضَى مِنْهُ». رَوَاهُ التَّرْمِذِيُّ.
Abu Sa’id al-Khudri (may Allah be pleased with him) narrated: The Messenger of Allah (ﷺ) stood among us after Asr prayer, delivering a sermon, leaving out nothing that will occur until the Hour, remembered by those who remembered and forgotten by those who forgot. Among what he said was: “The world is sweet and verdant, and Allah has made you successors in it, observing how you act. So beware of the world and beware of women.” He mentioned that every betrayer will have a banner on the Day of Resurrection proportional to his betrayal in the world, and no betrayal is greater than that of a public leader, whose banner will be planted at his rear. He said: “Let not the fear of people prevent any of you from speaking the truth when he knows it.” In another narration: “From changing an evil when he sees it.” Abu Sa’id wept and said: “We saw [evil], but the fear of people prevented us from speaking about it.” Then he said: “Indeed, the children of Adam were created in various classes: some are born believers, live as believers, and die as believers; some 1 are born disbelievers, live as disbelievers, and die as disbelievers; some are born believers, live as believers, and die as disbelievers; and some are born disbelievers, live as disbelievers, and die as believers.” He mentioned anger: “Some are quick to anger and quick to calm, one balancing the other; some are slow to anger and slow to calm, one balancing the other. The best of you are those slow to anger and quick to calm, and the worst are those quick to anger and slow to calm.” He said: “Beware of anger, for it is a burning coal in the heart of the son of Adam. Do you not see the swelling of his veins and the redness of his eyes? Whoever feels this should lie down and cling to the earth.” He mentioned debt: “Some of you are good in repayment but harsh in demanding; one balances the other. Some are poor in repayment but gentle in demanding; one balances the other. The best of you are those who, when indebted, repay well and, when demanding, ask gently. The worst are those who, when indebted, repay poorly and, when demanding, ask harshly.” Until, when the sun was on the tops of palm trees and the edges of walls, he said: “Indeed, what remains of the world compared to what has passed is like what remains of this day compared to what has passed.” [Narrated by At-Tirmidhi]
Notes / الحواشي
1 His statement: “Some are born disbelievers”: This does not contradict the Hadith: “Every child is born upon the fitrah,” for fitrah means the capacity to accept guidance, were it not for obstacles of misguidance, as evidenced by the Hadith: “His parents make him a Jew,” etc. (As stated in Al-Mirqat)
۱ قوله ومنهم من يولد كافرا وهو لا ينافي ما ورد كل مولود يولد على الفطرة، فإن المراد بها قابلية قبول الهداية لولا مانع من بواعث الضلالة، كما يشهد قوله: «فأبواه يهودانه»، الحديث. كذا في «المرقاة».
وَعَنْ جَرِيرِ بْنِ عَبْدِ اللهِ (رضي الله عنه) قَالَ : سَمِعْتُ رَسُوْلَ اللهِ ﷺ يَقُولُ: «مَا مِنْ رَجُلٍ يَكُونُ فِي قَوْمٍ يَعْمَلُ فِيهِمْ بِالْمَعَاصِيْ، يَقْدِرُونَ ١ أَنْ يُغَيِّرُوا عَلَيْهِ وَلَا يُغَيِّرُونَ إِلَّا أَصَابَهُمُ ۲ اللهُ مِنْهُ بِعِقَابٍ قَبْلَ أَنْ يَمُوتُوا». رَوَاهُ أَبُو دَاوُدَ وَابْنُ مَاجَه.
Jarir ibn Abdullah (may Allah be pleased with him) narrated that he heard the Messenger of Allah (ﷺ) say: “No man among a people in whom sins are committed, who are capable 1 of changing them but do not, except that Allah afflicts them 2 with punishment before they die.” [Narrated by Abu Dawud and Ibn Majah]
Notes / الحواشي
2 His statement: “Allah afflicts them with punishment, etc.”: It is stated in Al-Lama’at: Do not suppose this contradicts Allah’s statement: “No bearer of burdens will bear the burden of another” (Al-An’am: 164), for neglecting to change the evil is a sin they committed.
۱ قوله: يقدرون على أن يغيروا عليه : قال في العالمكيرية»: الأمر بالمعروف يحتاج إلى خمسة أشياء: أولها العلم؛ لأن الجاهل لم يحسن الأمر بالمعروف والثاني: أن يقصد وجه الله تعالى، وإعلاء كلمته العلياء. والثالث: الشفقة على المأمور، فيأمره باللين والشفقة، والرابع: أن يكون صبورا حليها، والخامس : أن يكون عاملا بما يأمره كيلا يدخل تحت قوله تعالى: ﴿لِمَ تَقُولُونَ مَا لَا تَفْعَلُونَ) (الصف: ۲. وفي الملتقط» و «المحيط»: رجل رأى منكرا. وهذا الرأيي ممن يرتكب هذا المنكر يلزمه أن ينهى عنه؛ لأن الواجب عليه ترك المنكر والنهي عنه، فبترك أحدهما لا يسقط عنه الآخر.
۲ قوله : أصابهم الله منه بعقاب إلخ : قال في اللمعات»: فلا يتوهم أن هذا مخالف لقوله تعالى: ﴿وَلَا تَزِرُ وَازِرَةٌ وِزْرَ أُخْرَى (الأنعام: ١٦٤)؛ فإن ترك التغيير وزر صدر منهم.
وَعَنْ عَدِيِّ بْنِ عَدِيُّ الْكِنْدِيَّ قَالَ: حَدَّثَنَا مَوْلًى لَنَا أَنَّهُ سَمِعَ جَدِّي يَقُوْلُ: سَمِعْتُ رَسُوْلَ اللهِ ﷺ يَقُولُ: «إِنَّ اللهَ تَعَالَى لَا يُعَذِّبُ الْعَامَّةَ بِعَمَلِ الْخَاصَّةِ، حَتَّى يَرَوْا الْمُنْكَرَ بَيْنَ ظَهْرَانَيْهِمْ وَهُمْ قَادِرُونَ عَلَى أَنْ يُنْكِرُوهُ فَلَا يُنْكِرُوهُ، فَإِذَا فَعَلُوا ذَلِكَ عَذَّبَ اللهُ الْعَامَّةَ وَالْخَاصَّةَ». رَوَاهُ فِي شَرْحِ السُّنَّةِ».
Adi ibn Adi al-Kindi narrated that a freed slave of ours told us that he heard my grandfather say: I heard the Messenger of Allah (ﷺ) say: “Allah does not punish the masses for the actions of the few unless they see evil among them, are capable of rejecting it, and do not reject it. When they do so, Allah punishes both the masses and the few.” [Narrated in Sharh as-Sunnah]
وَعَنْ أَبِي بَكْرِ الصِّدِّيقِ (رضي الله عنه) قَالَ: يَا أَيُّهَا النَّاسُ إِنَّكُمْ تَقْرَءُونَ هَذِهِ الْآيَةَ: يَا أَيُّهَا الَّذِينَ آمَنُوا عَلَيْكُمْ أَنْفُسَكُمْ لَا يَضُرُّكُمْ مَنْ ضَلَّ إِذَا اهْتَدَيْتُمْ فَإِنِّي سَمِعْتُ۱ رَسُولَ اللهِ ﷺ يَقُولُ: «إِنَّ النَّاسَ إِذَا رَأَوْا مُنْكَرًا فَلَمْ يُغَيِّرُوْهُ يُوْشِكُ أَنْ يَعْمَهُمْ اللهُ بِعِقَابِهِ». رَوَاهُ ابْنِ مَاجَهِ وَالتَّرْمِذِيُّ وَصَحَّحَهُ.
وَفِي رِوَايَةِ أَبِي دَاوُدَ: «إِذَا رَأَوْا الظَّالِمَ فَلَمْ يَأْخُذُوا عَلَى يَدَيْهِ أَوْشَكَ أَنْ يَعُمَّهُمُ اللَّهُ بعِقاب».
وَفِي أُخْرَى لَهُ: «مَا مِنْ قَوْمٍ يُعْمَلُ فِيهِمْ بِالْمَعَاصِي، ثُمَّ يَقْدِرُونَ عَلَى أَنْ يُغَيِّرُوا، ثُمَّ لَا يُغَيِّرُوْنَ إِلَّا يُوشِكُ أَنْ يَعُمَّهُمْ اللَّهُ بِعِقَابِ».
وَفِي أُخْرَى لَهُ: «مَا مِنْ قَوْمٍ يُعْمَلُ فِيهِمْ بِالْمَعَاصِي هُمْ أَكْثَرُ مِمَّنْ يَعْمَلُهُ».
Abu Bakr as-Siddiq (may Allah be pleased with him) said: “O people, you recite this verse: ‘O you who believe, upon you is [responsibility for] yourselves. Those who go astray will not harm you if you are guided.’ Indeed, I heard 1 the Messenger of Allah (ﷺ) say: ‘If people see an evil and do not change it, Allah will soon encompass them with His punishment.’” [Narrated by Ibn Majah and At-Tirmidhi, who authenticated it]
In a narration by Abu Dawud: “If they see an oppressor and do not seize his hand, Allah will soon encompass them with punishment.”
In another narration by him: “No people among whom sins are committed, who are capable of changing them but do not, except that Allah will soon encompass them with punishment.”
In another narration by him: “No people among whom sins are committed, and they are greater in number than those who commit them.”
Notes / الحواشي
1 His statement: “Indeed, I heard, etc.”: At-Tayyibi said: The conjunction “indeed” indicates an omitted premise, as if he said: You recite this verse, taking it generally and refraining from enjoining good and forbidding evil, but it is not so, for I heard the Messenger of Allah (ﷺ) say, etc. At-Tayyibi also said: I say it is not so because the verse was revealed about people who were enjoined to do good and forbid evil but utterly refused to accept it. The believers grieved for them, so they were told: “Upon you is yourselves, you are not tasked with reforming them, and walk the path of guidance; their misguidance will not harm your religion if you are guided.” (As stated in Al-Mirqat)
1 His statement: “Capable of changing them”: It is stated in Al-Alamkiriyyah: Enjoining good requires five things: first, knowledge, for an ignorant person cannot enjoin good properly; second, intending Allah’s pleasure and exalting His word; third, compassion for the one enjoined, addressing him with gentleness; fourth, patience and forbearance; fifth, acting upon what he enjoins, lest he fall under Allah’s statement: “Why do you say what you do not do?” (As-Saff: 2). In Al-Multaqat and Al-Muhit: A man who sees an evil committed by someone must forbid it, for it is obligatory to abandon the evil and forbid it; abandoning one does not exempt the other.
۱ قوله: فإني سمعت إلخ : قال الطيبي : الفاء فصيحة تدل على محذوف، كأنه قال: إنكم تقرؤون هذه الآية، وتجرون على عمومهما، وتمتنعون عن الأمر بالمعروف والنهي عن المنكر، وليس كذلك؛ فإني سمعت رسول الله ﷺ يقول إلخ. وقال الطيبي الله وإنما قلت: ليس كذلك؛ لأن الآية نزلت في أقوام أمروا بالمعروف، ونهوا عن المنكر، فأبوا القبول كل الإباء، فذهبت أنفس المؤمنين حسرة عليهم، فقيل لهم: عليكم أنفسكم، وما كلفتم من إصلاحها، والمشي بها في طريق الهدي، لا يضركم الضلال في دينكم إذا كنتم مهتدين. كذا في «المرقاة».
وَعَنْ أَبِي ثَعْلَبَةَ (رضي الله عنه) فِي قَوْلُهُ تَعَالَى: ﴿عَلَيْكُمْ أَنْفُسَكُمْ لَا يَضُرُّكُمْ مَنْ ضَلَّ إِذَا اهْتَدَيْتُمْ} ، فَقَالَ: أَمَا وَاللهِ لَقَدْ سَأَلْتُ عَنْهَا رَسُولَ اللَّهِ ﷺ فَقَالَ: «بَلْ اشْتَمِرُوا بِالْمَعْرُوفِ وَتَنَاهَوْا عَنِ الْمُنْكَرِ حَتَّى إِذَا رَأَيْتَ شُحًا مُطَاعًا وَهَوَى مُتَّبَعًا وَدُنْيَا مُؤْثَرَةً وَإِعْجَابَ۱ كُلِّ ذِي رَأْيِ بِرَأْيِهِ، وَرَأَيْتَ أَمْرًا لَا بُدَّ لَكَ مِنْهُ فَعَلَيْكَ نَفْسَكَ وَدَعْ أَمْرَ الْعَوَّامِ، فَإِنَّ وَرَاءَكُمْ۲ أَيَّامَ الصَّبْرِ، فَمَنْ صَبَرَ فِيْهِنَّ قَبَضَ عَلَى الْجَمَرِ، لِلْعَامِلِ فِيْهِنَّ أَجْرُ خَمْسِينَ رَجُلًا يَعْمَلُوْنَ مِثْلَ عَمَلِهِ». قَالُوا : يَا رَسُولَ اللَّهِ! أَجْرُ خَمْسِيْنَ مِنْهُمْ؟ قَالَ: «أَجْرُ خَمْسِيْنَ مِنْكُمْ». رَوَاهُ التَّرْمِذِيُّ وَابْنُ مَاجَه.
Abu Tha’labah (may Allah be pleased with him) said regarding Allah’s statement: “Upon you is [responsibility for] yourselves. Those who go astray will not harm you if you are guided”: “By Allah, I asked the Messenger of Allah (ﷺ) about it, and he said: ‘Rather, enjoin good and forbid evil until you see greed obeyed, desires followed, the world preferred, and every opinionated person admiring 1 his own opinion, and you see a matter you cannot avoid. Then, upon you is yourself, and leave the affairs of the masses. For after you 2 are days of patience; whoever is patient in them holds a burning coal. The one who acts in them has the reward of fifty men doing the same.’ They said: ‘O Messenger of Allah, the reward of fifty of them?’ He said: ‘The reward of fifty of you.’” [Narrated by At-Tirmidhi and Ibn Majah]
Notes / الحواشي
1 His statement: “Every opinionated person admiring his own opinion”: This means without regard to the Qur’an, Sunnah, consensus of the community, or analogy based on the strongest evidence, and abandoning the example of the four Imams. (As stated in Al-Mirqat)
2 His statement: “After you are days of patience”: Ali al-Qari said: This is a time of patience coupled with gratitude, joined with contentment with divine decree, requiring silence, staying at home, and being satisfied with sustenance until death. (As stated in Al-Mirqat)
۱ قوله: وإعجاب كل ذي رأي برأيه أي من غير نظر إلى الكتاب والسنة وإجماع الأمة والقياس على أقوى الأدلة، وترك الاقتداء بنحو الأئمة الأربعة. كذا في «المرقاة».
۲ قوله: وراءكم أيام الصبر : قال علي القاري: إن هذا زمان الصبر المقرون بالشكر المنضم إلى الرضاء بالقضاء المتعين فيه السكوت وملازمة البيوت والقناعة بالقوت إلى أن يموت.
وَعَنْ عَبْدِ اللَّهِ بْنِ مَسْعُوْدٍ (رضي الله عنه) قَالَ: قَالَ رَسُوْلُ اللهِ ﷺ: لَمَّا وَقَعَتْ بَنُو إِسْرَائِيلَ فِي الْمَعَاصِي نَهَتْهُمْ عُلَمَاؤُهُمْ فَلَمْ يَنْتَهُوا ، فَجَالَسُوهُمْ فِي مَجَالِسِهِمْ وَآكَلُوهُمْ وَشَارَبُوهُمْ، فَضَرَبَ اللهُ قُلُوبَ بَعْضِهِمْ بِبَعْضٍ، وَلَعَنَهُمْ عَلَى لِسَانِ دَاوُدَ وَعِيسَى ابْنِ مَرْيَمَ {ذَلِكَ بِمَا عَصَوْا وَكَانُوا يَعْتَدُونَ} قَالَ: فَجَلَسَ رَسُوْلُ اللهِ ﷺ وَكَانَ مُتَّكِنَّا فَقَالَ: «لَا وَالَّذِي نَفْسِي بِيَدِهِ حَتَّى تَأْطُرُوهُمْ أَطْرًا». رَوَاهُ التَّرْمِذِيُّ وَأَبُو دَاوُدَ.
وَفِي رِوَايَتِهِ: قَالَ: «كَلَّا وَاللهِ لَتَأْمُرُنَّ بِالْمَعْرُوفِ وَلَتَنْهَوُنَّ عَنِ الْمُنْكَرِ، وَلَتَأْخُذُنَّ عَلَى يَدَيْ الظَّالِمِ وَلَتَأْطُرُنَّهُ عَلَى الْحَقِّ أَجْرًا وَلَتَقْصُرُنَّهُ عَلَى الْحَقِّ قَصْرًا، أَوْ لَيَضْرِبَنَّ اللَّهُ بِقُلُوبِ بَعْضِكُمْ عَلَى بَعْضٍ ثُمَّ لَيَلْعَنَنَّكُمْ كَمَا لَعَنَهُمْ».
Abdullah ibn Mas’ud (may Allah be pleased with him) narrated that the Messenger of Allah (ﷺ) said: “When the Children of Israel fell into sins, their scholars forbade them, but they did not stop. So, they sat with them in their gatherings, ate with them, and drank with them. Allah struck the hearts of some with others and cursed them on the tongues of Dawud and Isa ibn Maryam: ‘That was because they disobeyed and transgressed.’” He said: The Messenger of Allah (ﷺ) was reclining, then sat up and said: “No, by the One in Whose hand is my soul, until you compel them to the truth!” [Narrated by At-Tirmidhi and Abu Dawud]
In another narration by him: “No, by Allah, you must enjoin good, forbid evil, seize the hand of the oppressor, compel him to the truth, and confine him to the truth, or Allah will strike the hearts of some of you with others and curse you as He cursed them.”
وَعَنْ عَمَّارِ بْنِ يَاسِرٍ (رضي الله عنهما) قَالَ: قَالَ رَسُولُ اللَّهِ ﷺ: «أُنْزِلَتِ الْمَائِدَةُ مِنَ السَّمَاءِ خُبْرًا وَلَحْمًا، وَأُمِرُوا أَنْ لَا يَخُونُوا وَلَا يَدَّخِرُوا لِغَدٍ، فَخَانُوا وَادَّخَرُوا وَرَفَعُوا لِغَدٍ، فَمُسِحُوا قِرَدَةً وَخَنَازِيرَ». رَوَاهُ التَّرْمِذِيُّ.
Ammar ibn Yasir (may Allah be pleased with them both) narrated that the Messenger of Allah (ﷺ) said: “The Table was sent down from heaven with bread and meat, and they were commanded not to betray or store for tomorrow. But they betrayed, stored, and kept for tomorrow, so they were transformed into monkeys and pigs.” [Narrated by At-Tirmidhi]
وَعَنْ حُذَيْفَةَ(رضي الله عنه) أَنَّ النَّبِيَّ ﷺ قَالَ: «وَالَّذِي نَفْسِي بِيَدِهِ لَتَأْمُرُنَّ بِالْمَعْرُوفِ، وَلَتَنْهَوُنَّ عَنِ الْمُنْكَرِ، أَوْ لَيُوشِكَنَّ اللهُ أَنْ يَبْعَثَ عَلَيْكُمْ عِقَابًا مِنْ عِنْدِهِ، ثُمَّ لتدعنه وَلَا يُسْتَجَابُ لَكُمْ». رَوَاهُ التَّرْمِذِيُّ.
Hudhayfah (may Allah be pleased with him) narrated that the Prophet (ﷺ) said: “By the One in Whose hand is my soul, you must enjoin good and forbid evil, or Allah will soon send upon you a punishment from Him, and then you will supplicate, but it will not be answered.” [Narrated by At-Tirmidhi]
وَعَنْ أَبِي الْبَخْتَرِي عَنْ رَجُلٌ مِنْ أَصْحَابِ النَّبِيِّ ﷺ قَالَ: قَالَ رَسُولُ اللَّهِ : «لَنْ يَهْلَكَ النَّاسُ حَتَّى يَعْذِرُوا ۱ أَوْ يُعْذِرُوا مِنْ أَنْفُسِهِمْ». رَوَاهُ أَبُوْ دَاوُدَ.
Abu al-Bakhtari narrated from a man among the Prophet’s companions that the Messenger of Allah (ﷺ) said: “People will not perish until they exhaust 1 their excuses.” [Narrated by Abu Dawud]
Notes / الحواشي
1 His statement: “Until they exhaust their excuses”: Al-Qadi said: It is said that “exhaust” means committing many sins, as if their excuse is removed by the abundance of sins. Or it means they make others excusable, as if they justify their punishers by their many sins. Or “exhaust” means having an excuse. The meaning is that they sin and excuse themselves with deviant interpretations and invalid excuses, thinking they do well. (As stated in Al-Mirqat)
۱ قوله: حتى يعذروا من أنفسهم : قال القاضي الله قيل: إنه من أعذر فلان إذا كثر ذنبه، فكأنه سلب عذره بكثرة اقتراف الذنوب، أو من أعذر غيره إذا جعله معذورا، فكأنهم أعذروا من يعاقبهم بكثرة ذنوبهم، أو من أعذر، أي صار ذا عذر. والمعنى حتى يذنبون، فيعذرون أنفسهم بتأويلات زائغة وأعذار فاسدة من قبلها، ويحسبون أنهم يحسنون صنعا. كذا في «المرقاة».
وَعَنْ أُسَامَةَ بْنِ زَيْدٍ (رضي الله عنه) قَالَ: قَالَ رَسُوْلُ اللهِ ﷺ: «يُجَاءُ بِالرَّجُلِ يَوْمَ الْقِيَامَةِ فَيُلْقَى فِي النَّارِ، فَتَنْدَلِقُ أَقْتَابُهُ فِي النَّارِ، فَيُطْحَنُ فِيْهَا كَطَحْنِ الْحِمَارِ بِرَحَاهُ فَيَجْتَمِعُ أَهْلُ النَّارِ عَلَيْهِ فَيَقُوْلُوْنَ: أَيْ فُلَانُ مَا شَأْنُكَ أَلَيْسَ كُنْتَ تَأْمُرُنَا بِالْمَعْرُوفِ وَتَنْهَانَا عَنِ الْمُنْكَرِ؟ قَالَ: كُنْتُ آمُرُكُمْ بِالْمَعْرُوفِ وَلَا آتِيهِ، وَأَنْهَاكُمْ عَنِ الْمُنْكَرِ وَآتِيهِ». مُتَّفَقٌ عَلَيْهِ.
Usamah ibn Zayd (may Allah be pleased with him) narrated that the Messenger of Allah (ﷺ) said: “A man will be brought on the Day of Resurrection and cast into the Fire, his intestines spilling out in the Fire, grinding in it like a donkey at its mill. The people of the Fire will gather around him and say: ‘O so-and-so, what is wrong with you? Did you not enjoin good and forbid evil?’ He will say: ‘I used to enjoin good but not do it, and forbid evil but do it.’” [Agreed Upon]
وَعَنْ أَنَسٍ (رضي الله عنه) أَنَّ رَسُولَ اللهِ ﷺ قَالَ: «رَأَيْتُ لَيْلَةَ أُسْرِيَ بِي رِجَالًا تُقْرَضُ شِفَاهُهُمْ بِمَقَارِيضَ مِنْ نَارٍ، قُلْتُ: مَنْ هَؤُلَاءِ يَا جِبْرِيلُ؟ قَالُوْا خُطَبَاءُ مِنْ أُمَّتِكَ يَأْمُرُونَ النَّاسَ بِالْبِرِّ وَيَنْسَوْنَ أَنْفُسَهُمْ». رَوَاهُ فِي شَرْحِ السُّنَّةِ» وَالْبَيْهَقِيُّ فِي شُعَبِ الْإِيْمَانِ».
وَفِي رِوَايَتِهِ: «قَالَ: خُطَبَاءُ مِنْ أُمَّتِكَ الَّذِينَ يَقُوْلُوْنَ مَا لَا يَفْعُلُوْنَ، وَيَقْرَؤُوْنَ كِتَابَ اللهِ وَلَا يَعْمَلُوْنَ».
Anas (may Allah be pleased with him) narrated that the Messenger of Allah (ﷺ) said: “On the night I was taken on the Night Journey, I saw men whose lips were being cut with scissors of fire. I said: ‘Who are these, O Gabriel?’ They said: ‘Preachers from your nation who enjoined righteousness on people but forgot themselves.’” [Narrated in Sharh as-Sunnah and by Al-Bayhaqi in Shu’ab al-Iman]
In his narration: “They said: ‘Preachers from your nation who say what they do not do and recite the Book of Allah but do not act upon it.’”
وَعَنْ أَبِي سَعِيدٍ (رضي الله عنه) قَالَ: قَالَ رَسُولُ اللهِ ﷺ : «إِنَّ اللَّهَ عَزَّ وَجَلَّ يَسْأَلُ الْعَبْدَ يَوْمَ الْقِيَامَةِ، فَيَقُوْلُ: مَا لَكَ إِذَا رَأَيْتَ الْمُنْكَرَ فَلَمْ تُنْكِرُهُ؟» قَالَ رَسُوْلُ اللهِ ﷺ: «فَيُلْقِي حُجَّتَهُ، فَيَقُوْلُ : يَا رَبِّ خِفْتُ۱ النَّاسَ وَرَجَوْتُكَ. رَوَاهُ الْبَيْهَقِيُّ فِي شُعَبِ الْإِيْمَانِ».
Abu Sa’id (may Allah be pleased with him) narrated that the Messenger of Allah (ﷺ) said: “Allah, the Mighty and Exalted, will ask a servant on the Day of Resurrection: ‘What prevented you from rejecting evil when you saw it?’” The Messenger of Allah (ﷺ) said: “He will offer his excuse, saying: ‘O Lord, I feared 1 the people and hoped in You.’” [Narrated by Al-Bayhaqi in Shu’ab al-Iman]
Notes / الحواشي
1 His statement: “I feared the people and hoped in You”: This is an admission of fault, a display of weakness, and reliance on the Lord’s generosity. Al-Bayhaqi said: This may apply to one who fears their power and cannot fend it off. At-Tayyibi said: Such a person is excused in Shariah and not punished for it, needing no excuse to be prompted. Rather, it applies to one who was negligent overall, and Allah inspires him with an excuse. (As stated in Al-Mirqat)
۱ قوله: خفت الناس ورجوتك فيه اعتراف بالذنب وإظهار للعجز واعتماد على كرم الرب. قال البيهقي: يحتمل أن يكون هذا فيمن يخاف سطوتهم، وهو لا يستطيع دفعها عن نفسه ذكره الطيبي الله. وفيه أن مثل هذا معذور في الشرع، فلا يعاقب عليه، فيحتاج إلى تلقي الحجة، بل إنما هو فيمن قصر في الجملة، فيلهمه الله العذرة. كذا في «المرقاة».
وَعَنْ أَبِي مُوسَى الْأَشْعَرِيِّ (رضي الله عنه) قَالَ: قَالَ رَسُولُ اللَّهِ ﷺ: «وَالَّذِي نَفْسُ مُحَمَّدٍ بِيَدِهِ! إِنَّ الْمَعْرُوفَ وَالْمُنْكَرَ خَلِيقَتَانِ تُنْصَبَانِ لِلنَّاسِ يَوْمَ الْقِيَامَةِ، فَأَمَّا الْمَعْرُوفُ فَيُبَشِّرُ أَصْحَابَهُ وَيُوعِدُهُمُ الْخَيْرَ ، وَأَمَّا الْمُنْكَرُ فَيَقُولُ: إِلَيْكُمْ إِلَيْكُمْ، وَمَا يَسْتَطِيعُونَ لَهُ إِلَّا لُزُومًا». رَوَاهُ أَحْمَدُ وَالْبَيْهَقِيُّ فِي شُعَبِ الْإِيْمَانِ».
Abu Musa al-Ash’ari (may Allah be pleased with him) narrated that the Messenger of Allah (ﷺ) said: “By the One in Whose hand is Muhammad’s soul, good and evil are two entities set up for people on the Day of Resurrection. Good brings glad tidings to its people and promises them good, while evil says: ‘To you, to you,’ and they cannot escape it except by necessity.” [Narrated by Ahmad and Al-Bayhaqi in Shu’ab al-Iman]
Notes / الحواشي
1 The term Riqāq is the plural of Raqīq, meaning that which softens the heart. These narrations are called so because each one brings about tenderness in the heart. (As stated in Umdat al-Qari and Al-Mirqat, summarized from them.)
۱ قوله: الرقاق بالكسر ، جمع رقيق، وهو الذي له رقة وسميت أحاديث الباب بذلك؛ لأن في كل منها ما يحدث في القلب رقة عمدة القاري» و«المرقاة» ملتقط منهما.