Part of Riyad as-Salihin — Gardens of the Righteous (series completed)
· Lesson 48 of 190
Riyadh Al-Salehin | Episode (58) | Chapter on making people’s judgments based on the apparent, and the secrets up to God Almighty
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Transcript
Machine translation — may contain errors
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Riyad al-Salihin from the words of the Master of the Messengers, peace and blessings of Allah be upon him.
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Chapter: Judging People by What Is Apparent, Leaving Their Inward Secrets to Allah the Exalted.
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On the authority of Usamah ibn Zayd, may Allah be pleased with both of them, who said:
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The Messenger of Allah, peace and blessings of Allah be upon him, sent us on an expedition to al-Huraqah of the Juhaynah tribe.
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We attacked them in the morning at their watering places,
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and I, along with a man from the Ansar, caught up with one of their men.
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When we overwhelmed him, he said, "There is no god but Allah."
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The Ansari refrained from killing him, but I pierced him with my spear until I killed him.
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When we arrived back in Medina, news of this reached the Prophet, peace be upon him.
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He said to me: "O Usamah,
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did you kill him after he had said, 'There is no god but Allah'?"
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I said, "O Messenger of Allah, he only said it to seek refuge from death."
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He said, "Did you kill him after he had said, 'There is no god but Allah'?"
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And he kept repeating it to me until I wished that I had not embraced Islam before that day.
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Agreed upon.
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In another narration, the Messenger of Allah, peace be upon him, said:
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"He said, 'There is no god but Allah,' and you killed him?!"
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I said, "O Messenger of Allah, he only said it out of fear of the weapon."
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He said, "Did you tear open his heart to know whether he had said it sincerely or not?!"
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And he kept repeating it until I wished that I had only embraced Islam on that day.
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"Al-Huraqah" is a clan of Juhaynah, a well-known tribe.
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His saying "he only said it to seek refuge" means he was using it to protect himself from being killed, not out of true belief.
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"We attacked them in the morning" means we came upon them at dawn.
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"We overwhelmed him" means we drew near to him, overtook him, and brought our weapons over him.
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"Until I wished that I had not embraced Islam before that day"
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means: until I wished that my conversion to Islam had not preceded that event,
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but rather that I had only just begun it then.
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Among the benefits derived from the hadith:
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The leader is the one who dispatches military expeditions and commands the soldiers.
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It is obligatory to base the rulings of Islam on what is outward and apparent,
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and it is not permissible to probe into what lies hidden in the inward conscience.
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In this legislation there is a blocking of the means to evil,
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and a prevention of those who desire revenge, vendetta, and bloodshed
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under the pretext that the other person's inner intention is not genuine.
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The Messenger, peace be upon him, did not rule that legal retribution (qisas) be carried out against Usamah,
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because he had killed him based on a mistaken interpretation of the situation,
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which constituted an element of doubt,
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and prescribed punishments (hudud) are averted by doubts.
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However, such an act makes blood money (diyah) incumbent upon the paternal relatives of the killer ('aqilah).
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It is not permissible for someone who commits a major sin
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to wish that he had not embraced Islam until after doing so;
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rather, Usamah, may Allah be pleased with him, only said that
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because of the overwhelming fear that seized his heart
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from the severity of the Prophet's condemnation of the deed.
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On the authority of Jundub ibn 'Abdullah, may Allah be pleased with him:
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The Messenger of Allah, peace and blessings of Allah be upon him,
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sent an expedition of Muslims against a group of polytheists,
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and they met in battle.
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There was a man among the polytheists
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who, whenever he intended to target one of the Muslims,
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went after him and killed him.
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Then one of the Muslims sought to take him by surprise—
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and we used to say that he was Usamah ibn Zayd.
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When he raised the sword against him,
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the man said, "There is no god but Allah,"
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yet he killed him.
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A bearer of glad tidings came to the Messenger of Allah, peace be upon him,
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who questioned him, and the messenger informed him of the news,
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eventually relating the story of that man and what had transpired.
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So the Prophet summoned him and asked him,
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saying, "Why did you kill him?"
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He replied, "O Messenger of Allah,
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he had inflicted heavy casualties upon the Muslims,
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killing so-and-so and so-and-so,"
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naming a number of them for him,
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"and I charged at him;
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yet when he saw the sword, he said,
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'There is no god but Allah.'"
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The Messenger of Allah, peace be upon him, said:
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"Did you kill him?"
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He replied, "Yes."
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He said:
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"What then will you do with 'There is no god but Allah'
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when it comes on the Day of Resurrection?"
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He said:
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"O Messenger of Allah,
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ask forgiveness for me!"
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He said:
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"And what will you do with 'There is no god but Allah'
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when it comes on the Day of Resurrection?"
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And he did nothing more than repeat:
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"What will you do with 'There is no god but Allah'
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when it comes on the Day of Resurrection?"
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Narrated by Muslim.
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"He had inflicted heavy casualties upon the Muslims"
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means he struck hard against them and caused them great pain.
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Among the benefits derived from the hadith:
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This hadith and the one preceding it refer to the same single incident;
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it is merely a matter of differing narrations in certain wordings,
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while the subject matter is one and the same.
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It is permissible to convey glad tidings of victory over enemies to the leader,
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and to inform him of what occurred on the battlefield.
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It is permissible for the leader to reprimand the army
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whenever an infraction of the Sharia is committed by them.
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On the authority of 'Abdullah ibn 'Utbah ibn Mas'ud, who said:
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I heard 'Umar ibn al-Khattab, may Allah be pleased with him, say:
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"People used to be judged by divine revelation during the lifetime of the Messenger of Allah, peace and blessings of Allah be upon him,
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but the divine revelation has now ceased.
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We now judge you only by what is manifest to us of your actions:
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whoever shows us good, we ensure his safety and bring him near,
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and we have no business with his inner secrets;
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Allah will hold him to account for his inner secrets.
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But whoever shows us evil,
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we do not ensure his safety, nor do we believe him,
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even if he claims that his inner intention is good."
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Narrated by al-Bukhari.
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"They used to be judged by divine revelation"
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means that revelation would descend concerning them,
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disclosing the true reality of their state;
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and that was during the lifetime of the Messenger of Allah, peace be upon him.
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"We ensure his safety"
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means we treat him as trustworthy in our estimation.
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"His inner secrets"
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means that which he conceals and hides within.
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Among the benefits derived from the hadith:
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'Umar's informing the people, may Allah be pleased with him,
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of how matters were during the lifetime of the Messenger of Allah, peace be upon him,
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and how they became after his passing.
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Islamic rulings must be applied according to people's outward conduct
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and the actions that proceed from them.
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A good intention does not justify committing a sin,
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nor does it waive the execution of prescribed legal penalties and retribution.
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The ruler is obligated to act justly toward his subjects,
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and to execute the ruling of Allah equally upon the noble and the humble alike,
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fearing no blame from any blamer for the sake of Allah.
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An excuse is accepted from someone whose true state is known to us
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and whose word we are certain of.
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The ultimate reckoning on the Day of the Supreme Recompense
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will be based upon what the servant has concealed in his inner heart:
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if it was good, then the outcome will be good,
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and if it was evil,
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then his recompense will be of the same nature as his deed.
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Riyad al-Salihin.