When he leaves the sin, then he is still my brother

Abu Qilaaba reported:

أن أبا الدرداء رضي الله تعالى عنه مر على رجل قد أصاب ذنبا فكانوا يسبونه

Abu Al-Darda’, (raadhiAllaahu ‘anhu), once came upon a man who was being beaten because of his sin, and they were abusing him.

فقال : أرأيتم لو وجدتموه في قليب ألم تكونوا مستخرجيه

He said, “What do you think if he had fallen into a well, would you not try to rescue him?”

قالوا : نعم ، قال : فلا تسبوا أخاكم واحمدوا الله الذي عافاكم

They said, “Yes.” He said, “Then do not abuse your brother, and praise Allah who has protected you from sin.”

قالوا : أفلا تبغضه

They said, “Aren’t you angry with him?”

قال : إنما أبغض عمله ، فإذا تركه فهو أخي

He said, “Verily, I am only angry with his deeds, so when he leaves it then he is still my brother.”

(Hilyat Al-Awliya 6/179)

See also: The difference between sincere advising and shaming: Ibn Rajab

Also from Ibn Rajab: Love for your brother what you love for yourself

“The jealous woman is not to be taken to task for what she does”: Ibn Hajar

In Saheeh al-Bukhari, Anas ibn Maalik narrates the following event:

كَانَ النَّبِيُّ صلى الله عليه وسلم عِنْدَ بَعْضِ نِسَائِهِ فَأَرْسَلَتْ إِحْدَى أُمَّهَاتِ الْمُؤْمِنِينَ بِصَحْفَةٍ فِيهَا طَعَامٌ، فَضَرَبَتِ الَّتِي النَّبِيُّ صلى الله عليه وسلم فِي بَيْتِهَا يَدَ الْخَادِمِ فَسَقَطَتِ الصَّحْفَةُ فَانْفَلَقَتْ، فَجَمَعَ النَّبِيُّ صلى الله عليه وسلم فِلَقَ الصَّحْفَةِ، ثُمَّ جَعَلَ يَجْمَعُ فِيهَا الطَّعَامَ الَّذِي كَانَ فِي الصَّحْفَةِ وَيَقُولُ ‏ “‏ غَارَتْ أُمُّكُمْ ‏”‏، ثُمَّ حَبَسَ الْخَادِمَ حَتَّى أُتِيَ بِصَحْفَةٍ مِنْ عِنْدِ الَّتِي هُوَ فِي بَيْتِهَا، فَدَفَعَ الصَّحْفَةَ الصَّحِيحَةَ إِلَى الَّتِي كُسِرَتْ صَحْفَتُهَا، وَأَمْسَكَ الْمَكْسُورَةَ فِي بَيْتِ الَّتِي كَسَرَتْ فِيه.‏

While the Prophet (ﷺ) was in the house of one of his wives, one of the mothers of the believers sent a meal in a dish. The wife at whose house the Prophet (ﷺ) was, struck the hand of the servant, causing the dish to fall and break. The Prophet (ﷺ) gathered the broken pieces of the dish and then started collecting on them the food which had been in the dish and said, “Your mother (i.e. my wife) felt jealous.” Then he detained the servant till a (sound) dish was brought from the wife at whose house he was. He gave the sound dish to the wife whose dish had been broken and kept the broken one at the house where it had been broken.

[al-Bukhari #5225]

In his expansive commentary of Saheeh al-Bukhari, al-Haafidh ibn Hajar writes the following in his explanation of this hadeeth:

قوله ( غارت أمكم ) الخطاب لمن حضر ، والمراد بالأم هي التي كسرت الصحفة وهي من أمهات المؤمنين كما تقدم بيانه

His statement, “Your mother felt jealous” is an address to whomever was present, and the intended meaning of ‘mother’ is she who broke the dish, and she is one of the Mothers of the Believers [i.e. one of the wives of the Prophet (ﷺ)] as had been explained previously.

وأغرب الداودي فقال : المراد بقوله ” أمكم ” سارة ، وكأن معنى الكلام عنده لا تتعجبوا مما وقع من هذه من الغيرة فقد غارت قبل ذلك أمكم حتى أخرج إبراهيم ولده إسماعيل وهو طفل مع أمه إلى واد غير ذي زرع ، وهذا وإن كان له بعض توجيه لكن المراد خلافه وأن المراد كاسرة الصحفة وعلى هذا حمله جميع من شرح هذا الحديث

And al-Dawoodi departs from this previous explanation when he says: the intended meaning of his statement, “you mother” is Sara [the wife of Ibrahim]. And it is as if the meaning of this speech, according to him, is to not be amazed by what has occurred of jealousy [here in this gathering], for your mother [i.e. Sara] had experienced jealously long before this, to the extent that Ibrahim sent his son Ismaa’eel, while he was still an infant, along with his mother [i.e. Haajar] out to a valley in which did not contain any vegetation. But even if this is part of the implication, however the (most apparent) intended meaning differs from that and definitely the intended meaning is that it refers to the one who broke the dish, and this meaning is what most of those who have explained this hadeeth have conveyed.

Continue reading

The outcomes of Taqwa and truthful speech: Tafsir al-Sa’di

Allah سبحانه وتعالى commands those who believe in His Book with the following:

يَا أَيُّهَا الَّذِينَ آمَنُوا اتَّقُوا اللَّـهَ وَقُولُوا قَوْلًا سَدِيدًا  يُصْلِحْ لَكُمْ أَعْمَالَكُمْ وَيَغْفِرْ‌ لَكُمْ ذُنُوبَكُمْ ۗ وَمَن يُطِعِ اللَّـهَ وَرَ‌سُولَهُ فَقَدْ فَازَ فَوْزًا عَظِيمًا

O you who believe! Have taqwa of Allah, and speak the truth. He will [then] amend for you your deeds and forgive you your sins. And whoever obeys Allah and His Messenger has certainly attained a great attainment. [33:70-71]

Imam al-Sa’di, in his book of tafsir, explains these ayaat as follows:

يأمر تعالى المؤمنين بتقواه، في جميع أحوالهم، في السر والعلانية، ويخص منها، ويندب للقول السديد، وهو القول الموافق للصواب، أو المقارب له، عند تعذر اليقين، من قراءة، وذكر، وأمر بمعروف، ونهي عن منكر، وتعلم علم وتعليمه، والحرص على إصابة الصواب، في المسائل العلمية، وسلوك كل طريق يوصل لذلك، وكل وسيلة تعين عليه‏.‏

The Most Exalted commands the believers with taqwa in all conditions they may be in, both privately and openly, and He specified that. And He charged them with truthful speech, and this is speech which concurs with what is right – or close to it when you cannot be certain – in reciting, mentioning, commanding good and forbidding evil, learning knowledge and teaching it. And to be keen to reach the truth in matters of knowledge, and traversing every path which leads to that, and every means which assists in that (goal).

ومن القول السديد، لين الكلام ولطفه، في مخاطبة الأنام، والقول المتضمن للنصح والإشارة، بما هو الأصلح‏.‏

And from truthful speech is gentle speech and kindness in addressing the creation, and speech which includes sincere advice and counsel, by which one is set aright. Continue reading