Part of Riyad as-Salihin — Gardens of the Righteous (series completed)
· Lesson 174 of 190
Riyadh Al-Salehin | Episode (184) | Chapter on the prohibition of pointing at a Muslim with a weapon
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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, peace and blessings of Allah be upon him.
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Chapter: The Prohibition of Pointing a Weapon or the Like at a Muslim.
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Whether in earnest or in jest.
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And the prohibition of handling a drawn sword.
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On the authority of Abu Hurayrah, may Allah be pleased with him.
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From the Messenger of Allah, peace be upon him, who said:
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"None of you should point a weapon at his brother,
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for he does not know if Shaytan might cause it to slip from his hand,
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and he would fall into a pit of Fire."
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Agreed upon.
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In a narration by Muslim, he said:
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Abu al-Qasim, peace be upon him, said:
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"Whoever points a piece of iron at his brother,
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the angels will curse him until he puts it down,
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even if he is his brother by father and mother."
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From the benefits of the hadith:
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The prohibition of engaging in actions that lead
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to the harm of Muslims in any way.
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The prohibition of fighting a Muslim or killing him,
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and the gravity of the matter.
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The prohibition of pointing a weapon at a Muslim,
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even if one is playing.
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The eagerness of Shaytan to sow enmity
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and hatred among Muslims.
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For this reason, one who brandishes a weapon might be tempted,
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and strike his brother with it,
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thereby fulfilling the desire of Shaytan.
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The prohibition of terrifying a Muslim,
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because terrifying him is forbidden.
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The prohibition of everything that leads to a prohibited outcome,
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even if the outcome is not certain.
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Whether that is done in earnest or in jest.
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The great impact of this prohibition has become apparent
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in our present time,
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as the dangers of carrying and brandishing weapons are frequent,
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especially at weddings and other occasions.
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On the authority of Jabir, may Allah be pleased with him, he said:
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The Messenger of Allah, peace be upon him, forbade
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handling a sword while it is drawn.
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Narrated by Abu Dawud and al-Tirmidhi.
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"Handling" means taking hold of it.
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"Drawn" means out of its scabbard.
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From the benefits of the hadith:
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The prohibition of taking hold of a drawn sword,
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because the one handling it might make a mistake,
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and suffer a wound to his hand or some part of his body.
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Included in the meaning of "sword" is a knife;
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one should not throw it while the sharp edge is facing him.
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Chapter: The Dislike of Leaving the Mosque After the Adhan,
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unless there is an excuse, until the obligatory prayer is performed.
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On the authority of Abu al-Sha'tha', who said:
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We were sitting with Abu Hurayrah, may Allah be pleased with him, in the mosque,
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when the mu'adhdhin called the Adhan.
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A man stood up in the mosque and began to walk out.
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Abu Hurayrah followed him with his gaze until he left the mosque.
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Then Abu Hurayrah said:
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"As for this man,
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he has disobeyed Abu al-Qasim, peace be upon him."
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Narrated by Muslim.
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From the benefits of the hadith:
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The dislike of leaving the mosque after the Adhan until the obligatory prayer is performed,
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because that is a contradiction of the guidance of the Prophet, peace be upon him.
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A reminder of the great virtue of congregational prayer.
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Chapter: The Dislike of Refusing Fragrance Without an Excuse.
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On the authority of Abu Hurayrah, may Allah be pleased with him, who said:
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The Messenger of Allah, peace be upon him, said:
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"Whoever is offered fragrance should not refuse it,
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for it is light to carry and pleasant in scent."
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Narrated by Muslim.
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"Light to carry" means easy to bear, not heavy.
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On the authority of Anas ibn Malik, may Allah be pleased with him,
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that the Prophet, peace be upon him, would not refuse perfume.
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Narrated by al-Bukhari.
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From the benefits of the hadith:
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The recommendation of accepting the gift of fragrance,
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for there is no great burden in accepting it.
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It has become customary to be generous in offering it.
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A Muslim should be pleasant-smelling,
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and should use perfume and offer it to his brothers
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when attending Friday prayers, congregations, and gatherings,
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because that leads to harmony and love among Muslims.
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Chapter: The Dislike of Praising Someone to Their Face if Corruption is Feared, Such as Arrogance and the Like,
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and its Permissibility for One Who is Safe from That.
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On the authority of Abu Musa al-Ash'ari, may Allah be pleased with him, who said:
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The Prophet, peace be upon him, heard a man praising another and exaggerating in his commendation.
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He said: "You have destroyed—or cut—the man's back."
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Agreed upon. "Exaggeration" is excessive praise.
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From the benefits of the hadith: The prohibition of praising someone to their face,
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because it is a cause for self-delusion and falling into vanity.
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These traits are destructive to the servant's religion.
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On the authority of Abu Bakrah, may Allah be pleased with him,
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that a man was mentioned in the presence of the Prophet, peace be upon him,
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and a man praised him highly.
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The Prophet, peace be upon him, said:
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"Woe to you! You have cut the neck of your companion,"
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repeating it several times.
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"If one of you must praise,
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let him say: 'I think he is such and such,'
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if he believes he is truly that way,
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and Allah is his Reckoner.
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No one can be purified before Allah."
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Agreed upon.
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"Exaggerating"
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means going to excess in praising and commending him.
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"Woe to you"
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is a phrase used to express pity for one who has done something he does not deserve.
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"Must"
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means it is inevitable,
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and he has no choice but to do so.
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"I think"
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means I suppose.
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"Purified"
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means no one can definitively assert the purity and freedom of someone from faults.
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From the benefits of the hadith:
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Whoever must praise,
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let him ultimately entrust the state of the one being praised to Allah,
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for He is his Reckoner and knows his state best.
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Praising a servant
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should be based on having a good opinion of him,
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not on certainty and decisiveness.
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The prohibition of being definitive in praise and judging the final outcomes of people,
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as well as praising them randomly for things they do not possess.
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On the authority of Hammam ibn al-Harith, from al-Miqdad, may Allah be pleased with him,
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that a man began to praise Uthman, may Allah be pleased with him.
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Al-Miqdad stood up,
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knelt on his knees,
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and began to throw pebbles at his face.
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Uthman said to him:
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"What is the matter with you?"
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He replied:
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"The Messenger of Allah, peace be upon him, said:
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'When you see those who praise others,
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throw dust in their faces.'"
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Narrated by Muslim.
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"Stood up"
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means he intended to do so.
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"Knelt"
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means he sat in the posture of one ready to spring.
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"Throw"
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means to cast.
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"Pebbles"
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means small stones.
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From the benefits of the hadith:
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The principle regarding textual evidence
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is to act upon its literal meaning
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as required by the Arabic language,
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until something comes to divert it from that.
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This is evident in the understanding of al-Miqdad ibn al-Aswad of the hadith,
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and Uthman's approval of him.
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It is not permissible to listen to the words of those who praise,
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and one should not reward them for their praise,
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except by throwing pebbles in their faces.
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Among those included in this hadith
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are the poets
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who made praise a means of earning a living.
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The swift response of the Companions, may Allah be pleased with them, to the Messenger of Allah, peace be upon him,
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and their implementation of his Sunnah.
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The Sunnah may be hidden from the senior Companions, may Allah be pleased with them,
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which is why this hadith was hidden from Uthman, may Allah be pleased with him.
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The report of a just and precise narrator is a proof,
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which is why Uthman accepted the report of al-Miqdad ibn al-Aswad, may Allah be pleased with them both, without further inquiry.
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These are the hadiths regarding the prohibition.
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There have also come many authentic hadiths regarding permissibility.
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The scholars have said:
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The way to reconcile these hadiths is to say:
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If the one being praised possesses complete faith and certainty,
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and self-discipline,
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and full awareness such that he will not be tempted or deluded by it,
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and his ego will not play with him,
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then it is neither forbidden nor disliked.
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But if there is a fear of any of these matters,
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then praising him to his face is severely disliked.
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It is upon this distinction that the various hadiths on this matter are interpreted.
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Among what has come regarding permissibility
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is his saying, peace be upon him, to Abu Bakr, may Allah be pleased with him:
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"I hope you will be one of them,"
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meaning those who will be called from all the gates of Paradise to enter it.
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And in the other hadith:
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"You are not one of them,"
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meaning you are not one of those who let their garments trail out of pride.
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And he said, peace be upon him, to Umar, may Allah be pleased with him:
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"Shaytan never sees you walking on a path
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but that he takes a path other than yours."
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The hadiths regarding permissibility are numerous,
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and I have mentioned a number of them in the book *al-Adhkar*.
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Riyad al-Salihin