سنن ابي داود
Abu Dawud
كتاب الملاحمBattles (Kitab Al-Malahim)
باب الأَمْرِ وَالنَّهْىِChapter: Command And Prohibition.
Hadith 4338
اُردوEn
حَدَّثَنَا وَهْبُ بْنُ بَقِيَّةَ ، عَنْ خَالِدٍ . ح وَحَدَّثَنَا عَمْرُو بْنُ عَوْنٍ ، أَخْبَرَنَا هُشَيْمٌ الْمَعْنَى ، عَنْ إِسْمَاعِيل ، عَنْ قَيْسٍ ، قَالَ : قَالَ أَبُو بَكْرٍ بَعْدَ أَنْ حَمِدَ اللَّهَ وَأَثْنَى عَلَيْهِ : يَا أَيُّهَا النَّاسُ إِنَّكُمْ تَقْرَءُونَ هَذِهِ الْآيَةَ وَتَضَعُونَهَا عَلَى غَيْرِ مَوَاضِعِهَا عَلَيْكُمْ أَنْفُسَكُمْ لا يَضُرُّكُمْ مَنْ ضَلَّ إِذَا اهْتَدَيْتُمْ سورة المائدة آية 105 قَالَ : عَنْ خَالِدٍ ، وَإِنَّا سَمِعْنَا النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَقُولُ : " إِنَّ النَّاسَ إِذَا رَأَوْا الظَّالِمَ فَلَمْ يَأْخُذُوا عَلَى يَدَيْهِ أَوْشَكَ أَنْ يَعُمَّهُمُ اللَّهُ بِعِقَابٍ ، وَقَالَ عَمْرٌو ، عَنْ هُشَيْمٍ ، وَإِنِّي سَمِعْتُ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ، يَقُولُ : مَا مِنْ قَوْمٍ يُعْمَلُ فِيهِمْ بِالْمَعَاصِي ثُمَّ يَقْدِرُونَ عَلَى أَنْ يُغَيِّرُوا ثُمَّ لَا يُغَيِّرُوا إِلَّا يُوشِكُ أَنْ يَعُمَّهُمُ اللَّهُ مِنْهُ بِعِقَابٍ " ، قَالَ أَبُو دَاوُد : وَرَوَاهُ كَمَا قَالَ خَالِدٌ أَبُو أُسَامَةَ ، وَجَمَاعَةٌ وَقَالَ شُعْبَةُ فِيهِ مَا مِنْ قَوْمٍ يُعْمَلُ فِيهِمْ بِالْمَعَاصِي هُمْ أَكْثَرُ مِمَّنْ يَعْمَلُهُ .
Narrated Abu Bakr: You people recite this verse "You who believe, care for yourselves; he who goes astray cannot harm you when you are rightly-guided, " and put it in its improper place. Khalid's version has: We heard the Prophet ﷺ say: When the people see a wrongdoer and do not prevent him, Allah will soon punish them all. Amr ibn Hushaym's version has: I heard the Messenger of Allah ﷺ say: If acts of disobedience are done among any people and do not change them though the are able to do so, Allah will soon punish them all. Adu Dawud said: This tradition has also been transmitted by Abu Usamah and a group transmitters similar to the version narrated by Khalid. The version of Shubah has: "If acts of obedience are done among any people who are more numerous than those who do them. . . . "
Related hadith on this topic
Explanation & Benefits
Shaykh Umar Farooq Saeedi
Benefits and Issues:
➊ The matter mentioned in the above verse of Surah al-Ma'idah, "when you are on the right path,"
can only be correct in the case when the believers, fulfilling the demands of the Shari'ah, are carrying out the duty of enjoining good (amr bil-ma'ruf) and forbidding evil (nahi 'anil-munkar), and are fully engaged and absorbed in this action with all their strength.
If there is neglect or turning away from this, then being on the right path is nothing more than self-delusion.
And Allah knows best.
➋ In my opinion, the punishment for neglect and sluggishness in the most important duty of enjoining good and forbidding evil should be that the punishment encompasses all people.
It is stated in Surah al-Anfal: "And fear the trial and affliction and punishment (in my opinion, here it should be 'punishment') which will not only strike the wrongdoers among you,
but will also encompass others as well."
➊ The matter mentioned in the above verse of Surah al-Ma'idah, "when you are on the right path,"
can only be correct in the case when the believers, fulfilling the demands of the Shari'ah, are carrying out the duty of enjoining good (amr bil-ma'ruf) and forbidding evil (nahi 'anil-munkar), and are fully engaged and absorbed in this action with all their strength.
If there is neglect or turning away from this, then being on the right path is nothing more than self-delusion.
And Allah knows best.
➋ In my opinion, the punishment for neglect and sluggishness in the most important duty of enjoining good and forbidding evil should be that the punishment encompasses all people.
It is stated in Surah al-Anfal: "And fear the trial and affliction and punishment (in my opinion, here it should be 'punishment') which will not only strike the wrongdoers among you,
but will also encompass others as well."
Source: Sunan Abu Dawood – Commentary by Shaykh Umar Farooq Saeedi, Page: 4338
Shaykh Dr. Abdur Rahman Freywai
Explanation:
1:
O Muslims! It is your responsibility to save and protect yourselves. When you remain upon the straight path, then a misguided person will not be able to harm you ().
2:
That is, in order to save and protect yourselves, it is necessary to prevent the oppressor from committing oppression. If this is not done, there is a danger of a general punishment from Allah, after which He will seize everyone in His grasp.
1:
O Muslims! It is your responsibility to save and protect yourselves. When you remain upon the straight path, then a misguided person will not be able to harm you ().
2:
That is, in order to save and protect yourselves, it is necessary to prevent the oppressor from committing oppression. If this is not done, there is a danger of a general punishment from Allah, after which He will seize everyone in His grasp.
Source: Sunan al-Tirmidhi – Majlis ‘Ilmi Dar al-Da‘wah, New Delhi Edition, Page: 3057
Shaykh Dr. Abdur Rahman Freywai
Explanation:
1:
O you who believe! Take care of your own selves. He who goes astray cannot harm you when you have been guided. ( , al-Ma'idah: 105)
2:
When Abu Bakr radi Allahu anhu realized that some people had developed the misconception regarding the verse ﴿يَا أَيُّهَا الَّذِينَ آمَنُواْ عَلَيْكُمْ أَنفُسَكُمْ لاَ يَضُرُّكُم مَّن ضَلَّ إِذَا اهْتَدَيْتُمْ﴾ (al-Ma'idah: 105), that if one reforms oneself, that alone is sufficient and that enjoining good (amr bil-ma'ruf) and forbidding evil (nahi 'anil-munkar) is not necessary, he addressed this misconception by saying:
"O people! You are misapplying the verse. I myself heard the Prophet sallallahu alayhi wa sallam say..." and then he narrated this hadith.
Thus, the correct meaning of the verse is that if, despite your advising, people do not adopt the path of righteousness and do not refrain from evil, then this will not harm you, provided that you yourself remain steadfast upon goodness and avoid evil. This is because the obligation of enjoining good (amr bil-ma'ruf) is extremely important. If a Muslim abandons this obligation, how can he remain upon guidance, when the Qur'an has made the condition: ﴿إذا اھتدیتم﴾ ("when you have been guided")?
1:
O you who believe! Take care of your own selves. He who goes astray cannot harm you when you have been guided. ( , al-Ma'idah: 105)
2:
When Abu Bakr radi Allahu anhu realized that some people had developed the misconception regarding the verse ﴿يَا أَيُّهَا الَّذِينَ آمَنُواْ عَلَيْكُمْ أَنفُسَكُمْ لاَ يَضُرُّكُم مَّن ضَلَّ إِذَا اهْتَدَيْتُمْ﴾ (al-Ma'idah: 105), that if one reforms oneself, that alone is sufficient and that enjoining good (amr bil-ma'ruf) and forbidding evil (nahi 'anil-munkar) is not necessary, he addressed this misconception by saying:
"O people! You are misapplying the verse. I myself heard the Prophet sallallahu alayhi wa sallam say..." and then he narrated this hadith.
Thus, the correct meaning of the verse is that if, despite your advising, people do not adopt the path of righteousness and do not refrain from evil, then this will not harm you, provided that you yourself remain steadfast upon goodness and avoid evil. This is because the obligation of enjoining good (amr bil-ma'ruf) is extremely important. If a Muslim abandons this obligation, how can he remain upon guidance, when the Qur'an has made the condition: ﴿إذا اھتدیتم﴾ ("when you have been guided")?
Source: Sunan al-Tirmidhi – Majlis ‘Ilmi Dar al-Da‘wah, New Delhi Edition, Page: 2168
Shaykh Muhammad Ibrahim bin Basheer
Benefit:
It is Sunnah to observe praise and glorification (hamd wa thana) in the sermon (khutbah).
The sermon should be adorned with Qur’anic verses and hadith, and innovations and superstitions should be refuted in a comprehensive manner.
Regarding the noble verse present in this hadith, when it was asked from Sayyiduna Ibn Mas‘ud radi Allahu anhu, he replied: “This is not that time; today your words are accepted, but yes, a time will come when those who speak good and enjoin righteousness will be subjected to oppression and injustice, and their words will not be accepted. At that time, you should busy yourself with the reform of your own soul.” [تفسير عبدالرزاق: 199/1، تفسير ابن جرير: 141/1]
Hafiz Haythami rahimahullah says:
“Hasan Basri did not hear from Sayyiduna Ibn Mas‘ud radi Allahu anhu, and all its narrators are trustworthy.” [مجمع الزوائد: 22/7]
Sa‘id ibn al-Musayyib rahimahullah also says:
“When you have given good advice and forbidden evil, yet someone continues to commit evils and abandons good deeds, then you will not be harmed by it.” [تفسير الطبري: 148/11، تفسير ابن كثير: 399/5، طبع دار عالم الكتب]
Some people understand from this verse that a person should remain steadfast on righteousness himself, and the misguidance of others cannot harm him; this understanding is not correct.
Sayyiduna Abu Bakr al-Siddiq radi Allahu anhu clarified the correct meaning of this verse: keep yourself engaged in righteous deeds so that misguidance does not affect you; continue to enjoin good and forbid evil, otherwise you yourself will be affected by it and fall into misguidance. Today, people have abandoned the practice of forbidding evil (nahi ‘an al-munkar), as a result of which general punishments are descending, and even the believers themselves are increasingly falling into these misguidances.
It is Sunnah to observe praise and glorification (hamd wa thana) in the sermon (khutbah).
The sermon should be adorned with Qur’anic verses and hadith, and innovations and superstitions should be refuted in a comprehensive manner.
Regarding the noble verse present in this hadith, when it was asked from Sayyiduna Ibn Mas‘ud radi Allahu anhu, he replied: “This is not that time; today your words are accepted, but yes, a time will come when those who speak good and enjoin righteousness will be subjected to oppression and injustice, and their words will not be accepted. At that time, you should busy yourself with the reform of your own soul.” [تفسير عبدالرزاق: 199/1، تفسير ابن جرير: 141/1]
Hafiz Haythami rahimahullah says:
“Hasan Basri did not hear from Sayyiduna Ibn Mas‘ud radi Allahu anhu, and all its narrators are trustworthy.” [مجمع الزوائد: 22/7]
Sa‘id ibn al-Musayyib rahimahullah also says:
“When you have given good advice and forbidden evil, yet someone continues to commit evils and abandons good deeds, then you will not be harmed by it.” [تفسير الطبري: 148/11، تفسير ابن كثير: 399/5، طبع دار عالم الكتب]
Some people understand from this verse that a person should remain steadfast on righteousness himself, and the misguidance of others cannot harm him; this understanding is not correct.
Sayyiduna Abu Bakr al-Siddiq radi Allahu anhu clarified the correct meaning of this verse: keep yourself engaged in righteous deeds so that misguidance does not affect you; continue to enjoin good and forbid evil, otherwise you yourself will be affected by it and fall into misguidance. Today, people have abandoned the practice of forbidding evil (nahi ‘an al-munkar), as a result of which general punishments are descending, and even the believers themselves are increasingly falling into these misguidances.
Source: Musnad al-Humaydi: Commentary by Muhammad Ibrahim bin Bashir, Page: 3
