Part of Riyad as-Salihin — Gardens of the Righteous (series completed)
· Lesson 175 of 190
Riyadh Al-Salehin | Episode (185) | Chapter: It is disliked to leave a country where calamity has occurred
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Transcript
Machine translation — may contain errors
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Riyad al-Salihin
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From the words of the Master of the Messengers
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Peace and blessings of Allah be upon him
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Chapter: The Prohibition of Leaving a Land
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In which a plague has occurred, in order to flee from it
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And the prohibition of entering it
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Allah the Almighty said:
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“Wheresoever ye may be, death will overtake you, even though ye were in lofty towers. Yet if a happy thing befalleth them they say: This is from Allah; and if an evil thing befalleth them they say: This is of thy doing (O Muhammad). Say (unto them): All is from Allah. What is amiss with these people that they come not nigh to understand a happening?” (4:78)
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“Wheresoever ye may be, death will overtake you, even though ye were in lofty towers. Yet if a happy thing befalleth them they say: This is from Allah; and if an evil thing befalleth them they say: This is of thy doing (O Muhammad). Say (unto them): All is from Allah. What is amiss with these people that they come not nigh to understand a happening?” (4:78)
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And He the Almighty said:
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“Spend your wealth for the cause of Allah, and be not cast by your own hands to ruin; and do good. Lo! Allah loveth the beneficent.” (2:195)
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On the authority of Ibn 'Abbas, may Allah be pleased with them both:
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That 'Umar ibn al-Khattab, may Allah be pleased with him,
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Set out for the Levant (al-Sham).
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When he reached Sargh,
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He was met by the commanders of the armies,
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Abu 'Ubaydah ibn al-Jarrah and his companions.
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They informed him that a plague
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Had broken out in the Levant.
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Ibn 'Abbas said:
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'Umar said to me,
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"Call for me the early Muhajirun."
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So I called them,
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And he consulted them.
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He informed them that the plague had broken out in the Levant,
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And they differed.
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Some of them said,
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"You have set out for a purpose,
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And we do not think you should turn back from it."
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Others said,
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"You have with you the rest of the people and the Companions of the Messenger of Allah, peace be upon him,
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And we do not think you should lead them into this plague."
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He said, "Withdraw from me."
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Then he said,
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"Call for me the Ansar."
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So I called them,
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And he consulted them.
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They followed the path of the Muhajirun,
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And differed just as they had differed.
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He said,
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"Withdraw from me."
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Then he said,
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"Call for me the elders of Quraysh who are here, from those who migrated at the Conquest."
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So I called them,
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And not two men among them differed with him.
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They said,
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"We believe you should return with the people,
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And not lead them into this plague."
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So 'Umar, may Allah be pleased with him, called out to the people,
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"I am setting out on my mount in the morning,
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So you too shall set out."
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Abu 'Ubaydah ibn al-Jarrah, may Allah be pleased with him, said,
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"Is this fleeing from the decree of Allah?"
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'Umar, may Allah be pleased with him, replied,
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"If only someone other than you had said this, O Abu 'Ubaydah!"
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'Umar disliked disagreement,
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"Yes, we are fleeing from the decree of Allah to the decree of Allah.
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Tell me, if you had camels
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And they descended into a valley with two slopes,
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One fertile and the other barren,
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If you grazed them on the fertile one, would you not be grazing them by the decree of Allah?
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And if you grazed them on the barren one, would you not be grazing them by the decree of Allah?"
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He said,
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"Then 'Abd al-Rahman ibn 'Awf, may Allah be pleased with him, arrived,
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Having been absent for some need of his.
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He said,
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'I have knowledge regarding this.
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I heard the Messenger of Allah, peace be upon him, say:
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"If you hear of it in a land,
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Do not enter it,
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And if it breaks out in a land while you are there,
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Do not leave it, fleeing from it."'"
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So 'Umar, may Allah be pleased with him, praised Allah the Almighty,
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And departed.
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Agreed upon.
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Sargh is a valley-side,
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A station among the stations of the pilgrims of the Levant,
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Thirteen stages from the Prophetic city of Medina.
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The armies (al-Ajnad):
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The cities of the people of the Levant,
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Palestine and Jordan,
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Damascus, Homs, and Qinnasrin.
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The plague (al-Waba'):
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Meaning the pestilence (ta'un).
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"Setting out on my mount":
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Meaning returning to Medina.
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From the benefits of the hadith:
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The legitimacy of debate and consultation regarding new events and rulings.
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The life of the Companions of the Messenger of Allah, peace be upon him,
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Was based on consultation and mutual advice,
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And the pursuit of good in various ways,
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As Allah the Almighty said:
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"And their affairs are [conducted] by consultation among themselves."
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Disagreement does not produce wisdom,
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Rather, it is produced by agreement.
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The obligation to return to the text and act upon it once it reaches one,
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And not to hesitate in implementing it.
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The praiseworthy knowledge is that which carries the Book and the Sunnah.
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Therefore, the term "knowledge" is not applied in truth except to them.
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This is evident in 'Abd al-Rahman ibn 'Awf's description of the hadith he carried,
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As being "knowledge."
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For he said,
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"I have knowledge regarding this."
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The Sunnah may be hidden from the senior Companions, may Allah be pleased with them.
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This is evident in the fact that this Prophetic hadith was hidden
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From the vast majority of the Muhajirun and the Ansar,
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And even from the elders of Quraysh.
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Thus, a scholar may possess what another, even more learned than him, does not.
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Muslim rulers must be keen on the safety of the Ummah,
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And take care to protect it from places of destruction,
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And not be negligent of its rights.
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Islam established the rules of quarantine,
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Prohibiting entry into a plague-stricken area and fleeing from it.
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It affirms contagion and the spread of disease by the permission of Allah, not by its own essence.
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Everything a servant does or leaves undone is known to Allah the Almighty,
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So nothing falls outside His decree.
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However, the servant is religiously commanded to avoid places of destruction and sources of danger.
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Refraining from entering a land where the plague has struck does not contradict reliance upon Allah (tawakkul).
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The recommendation to praise Allah upon reaching the truth and knowing what is correct.
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The recommendation to overlook the mistake or slip of a scholar if he contradicts the truth.
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Therefore, 'Umar, may Allah be pleased with him, did not hold Abu 'Ubaydah accountable for his objection.
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And on the authority of Usamah ibn Zayd, may Allah be pleased with him,
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From the Prophet, peace be upon him, who said:
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"If you hear of the plague in a land, do not enter it,
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And if it breaks out in a land while you are in it, do not leave it."
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Agreed upon.
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Chapter: The Severity of the Prohibition of Sorcery
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Allah the Almighty said:
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“And follow that which the devils falsely related against the kingdom of Solomon. Solomon disbelieved not; but the devils disbelieved, teaching mankind magic and that which was revealed to the two angels in Babel, Harut and Marut. Nor did they (the two angels) teach it to anyone till they had said: We are only a temptation, therefore disbelieve not (in the guidance of Allah). And from these two (angles) people learn that by which they cause division between man and wife; but they injure thereby no-one save by Allah's leave. And they learn that which harmeth them and profiteth them not. And surely they do know that he who trafficketh therein will have no (happy) portion in the Hereafter; and surely evil is the price for which they sell their souls, if they but knew.” (2:102)
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"They teach the people sorcery."
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On the authority of Abu Hurayrah, may Allah be pleased with him,
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From the Prophet, peace be upon him, who said:
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"Avoid the seven destructive sins."
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They said, "O Messenger of Allah, what are they?"
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He said, "Associating partners with Allah (shirk), sorcery,
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Killing the soul which Allah has forbidden, except by right,
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Consuming usury (riba),
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Consuming the wealth of the orphan,
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Fleeing from the battlefield,
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And slandering chaste, believing, unsuspecting women."
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Agreed upon.
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Chapter: The Prohibition of Traveling with the Mushaf to the Lands of the Disbelievers
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If it is feared that it might fall into the hands of the enemy.
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On the authority of Ibn 'Umar, may Allah be pleased with them both, who said:
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The Messenger of Allah, peace be upon him, forbade
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Traveling with the Qur'an to the land of the enemy.
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Agreed upon.
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From the benefits of the hadith:
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The obligation to revere the Book of Allah,
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And not to expose it to places of destruction or disrespect.
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The prohibition of traveling with the Qur'an to the land of the enemy,
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So that they do not gain access to it and insult it.
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Chapter: The Prohibition of Using Gold and Silver Vessels
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For eating, drinking, purification,
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And all other forms of use.
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On the authority of Umm Salamah, may Allah be pleased with her,
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That the Messenger of Allah, peace be upon him, said:
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"He who drinks from a silver vessel,
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Is only gulping the fire of Hell into his belly."
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Agreed upon.
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And in a narration by Muslim:
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"Indeed, he who eats or drinks from a vessel of silver or gold..."
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And on the authority of Hudhayfah, may Allah be pleased with him, who said:
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The Prophet, peace be upon him,
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Forbade us from silk and brocade,
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And drinking from vessels of gold and silver.
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He said, "They are for them in this world,
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And for you in the Hereafter."
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Agreed upon.
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And in a narration in the two Sahihs:
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On the authority of Hudhayfah, may Allah be pleased with him,
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I heard the Messenger of Allah, peace be upon him, say:
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"Do not wear silk or brocade,
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Do not drink from vessels of gold and silver,
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And do not eat from their plates."
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And on the authority of Anas ibn Sirin, who said:
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I was with Anas ibn Malik, may Allah be pleased with him,
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Among some Magians (Zoroastrians),
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And a faludhaj (sweet) was brought on a silver vessel.
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He did not eat.
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It was said to him,
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"Transfer it."
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So he transferred it to a vessel of khalinj (wood).
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It was brought to him, and he ate.
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Narrated by al-Bayhaqi.
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Khalinj:
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A large bowl (jafnah).
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Faludhaj is a type of sweet.
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Khalinj:
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Meaning a tree between yellow and red,
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From whose wood vessels are made.
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Jafnah:
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A vessel larger than a plate (sahfah).
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From the benefits of the hadith:
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Halal food placed in plates of gold and silver
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Is not forbidden in itself,
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Rather, it is the eating from them that is forbidden.
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So if it is transferred to another vessel,
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There is no harm in it.
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Whoever is invited to a meal in a forbidden vessel,
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It is not permissible for him to eat,
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Until it is placed in a different vessel.
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When a Muslim learns a legal ruling,
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they should act upon it and implement it.
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Chapter: The Prohibition of Men Wearing Saffron-Dyed Clothing
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On the authority of Anas, may Allah be pleased with him, who said:
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The Prophet, peace and blessings of Allah be upon him, forbade
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a man from using saffron dye.
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Agreed upon.
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"Using saffron dye"
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means to dye one's garment,
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or to apply it to one's body.
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Saffron
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is a plant with a yellow color,
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used for dyeing.
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On the authority of Abdullah Ibn Amr Ibn al-As, may Allah be pleased with them both, who said:
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The Prophet, peace be upon him, saw
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me wearing two garments dyed with safflower.
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He said,
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"Did your mother command you to do this?"
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I said,
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"Shall I wash them?"
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He said,
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"Rather, burn them."
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In another narration,
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he said,
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"This is from the clothing of the disbelievers,
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so do not wear them."
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Narrated by Muslim.
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"Dyed with safflower"
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means dyed with the safflower plant.
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Safflower
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is a well-known yellow plant.
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Among the benefits of the hadith:
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The prohibition of wearing garments dyed with saffron or safflower.
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This prohibition is specific to men,
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because clothing dyed in this manner
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is something women use for adornment.
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It is forbidden for men to imitate women in their dress.
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It is forbidden to imitate the disbelievers in their dress.
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The obligation to maintain the Muslim identity,
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which is distinct in all its affairs.
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Chapter: The Prohibition of Vowing Silence from Day until Night
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On the authority of Ali, may Allah be pleased with him, who said:
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I memorized from the Messenger of Allah, peace be upon him:
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"There is no orphanhood after reaching puberty,
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and no vowing silence from day until night."
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Narrated by Abu Dawud.
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Al-Khattabi said in his Tafsir of this hadith:
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It was a ritual of the pre-Islamic era (Jahiliyyah),
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this "silence,"
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so they were forbidden from that in Islam,
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and commanded to remember Allah and speak of good.
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"Orphanhood"
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means being alone/fatherless.
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An orphan is one whose father died while he was young, before puberty.
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"Silence"
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means remaining silent from day until night.
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On the authority of Qays Ibn Abi Hazim, who said:
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Abu Bakr al-Siddiq, may Allah be pleased with him, entered
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upon a woman from the tribe of Ahmas named Zaynab,
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and saw that she was not speaking.
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He asked,
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"Why does she not speak?"
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They said,
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"She is performing a pilgrimage in silence."
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He said to her,
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"Speak,
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for this is not permissible;
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this is an act of the pre-Islamic era."
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So she spoke.
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Narrated by al-Bukhari.
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"An act of the pre-Islamic era"
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means one of their acts of worship which they claimed would draw them closer to Allah.
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Among the benefits of the hadith:
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The obligation to oppose the practices and customs of the pre-Islamic era.
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The status of being an "orphan" ceases upon puberty,
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and this entails the cessation of its associated rulings.
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It is not part of the rites of the religion to worship through silence,
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or to refrain from speaking,
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for that is forbidden.
15:13
What is recommended
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is to speak of good, such as enjoining good or forbidding evil,
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or spreading peace, or teaching people.
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Otherwise, remain silent.
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Whoever swears not to speak,
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it is recommended for him to speak,
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and there is no expiation upon him.
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The hadiths regarding the virtue of silence
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do not contradict these hadiths,
15:39
due to the difference in intent.
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For the recommended silence
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is refraining from speaking falsehood.
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And the prohibited silence
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is refraining from permissible speech as an act of worship.
15:52
Riyadh al-Salihin.