سنن ابي داود
Abu Dawud
كتاب الأدبGeneral Behavior (Kitab Al-Adab)
باب فِي حُسْنِ الْخُلُقِChapter: Regarding good character.
Hadith 4800
اُردوEn
حَدَّثَنَا مُحَمَّدُ بْنُ عُثْمَانَ الدِّمَشْقِيُّ أَبُو الْجَمَاهِرِ ، قَالَ : حَدَّثَنَا أَبُو كَعْبٍ أَيُّوبُ بْنُ مُحَمَّدٍ السَّعْدِيُّ ، حَدَّثَنِي سُلَيْمَانُ بْنُ حَبِيبٍ الْمُحَارِبِيُّ ، عَنْ أَبِي أُمَامَةَ ، قَالَ : قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ : أَنَا زَعِيمٌ بِبَيْتٍ فِي رَبَضِ الْجَنَّةِ لِمَنْ تَرَكَ الْمِرَاءَ ، وَإِنْ كَانَ مُحِقًّا ، وَبِبَيْتٍ فِي وَسَطِ الْجَنَّةِ لِمَنْ تَرَكَ الْكَذِبَ ، وَإِنْ كَانَ مَازِحًا ، وَبِبَيْتٍ فِي أَعْلَى الْجَنَّةِ لِمَنْ حَسَّنَ خُلُقَهُ " .
Narrated Abu Umamah: The Prophet ﷺ said: I guarantee a house in the surroundings of Paradise for a man who avoids quarrelling even if he were in the right, a house in the middle of Paradise for a man who avoids lying even if he were joking, and a house in the upper part of Paradise for a man who made his character good.
Related hadith on this topic
Explanation & Benefits
Shaykh Umar Farooq Saeedi
Benefits and Issues:
➊ To abandon argumentation while being upon the truth is an act of great resolve, and its reward will be a splendid palace in Paradise.
➋ It is in no way permissible for a believer to lie, except in the case where, for the purpose of reconciliation between spouses or between two Muslim brothers, some appropriate words are devised.
➊ To abandon argumentation while being upon the truth is an act of great resolve, and its reward will be a splendid palace in Paradise.
➋ It is in no way permissible for a believer to lie, except in the case where, for the purpose of reconciliation between spouses or between two Muslim brothers, some appropriate words are devised.
Source: Sunan Abu Dawood – Commentary by Shaykh Umar Farooq Saeedi, Page: 4800
Hafiz Zubair Ali Zai
In the lexicon, the meaning of «المراء» is: “dispute, contentious argument, debate.” [القاموس الوحيد ص 1546 ا]
Al-Imam Ibn al-Athir (d. 606 AH) writes:
«المراء: الجدل، والتماري والمماراة: المجادلة على مذهب الشك والريبة»
«مراء» refers to a dispute, and the meaning of tamari and mumaraah is to argue on the basis of doubt and suspicion.
[النهاية فى غريب الحديث ج 4 ص 322]
It is thus clear that in the mentioned hadith, what is meant is not discussion and debate for the purpose of invitation and investigation regarding rulings and disputed issues.
Al-Imam Ibn al-Athir further writes:
«وقيل: إنما جاء هذا فى الجدال والمراء فى الآيات التى فيها ذكر القدر ونحوه من المعاني على مذهب أهل الكلام وأصحاب الأهواء والآراء، دون ما تضمنته من الأحكام وأبواب الحلال والحرام فإن ذلك قد جري بين الصحابة فمن بعدهم من العلماء وذلك فيما يكون الغرض منه والباعث عليه ظهور الحق يتتبع دون الغلبة والتعجيز والله أعلم»
And it has been said that what is meant by this hadith («لاتماروا فى القرآن» etc.) is to dispute about matters such as predestination (qadar) and the like, in the verses of the Qur’an, in the manner of the people of kalam (speculative theology), the people of innovation (ahl al-bid‘ah), and the people of opinion (ahl al-ra’y). What is not meant are the discussions regarding rulings and what is lawful and unlawful, because such debates (and disputations) did occur among the noble Companions and the scholars who came after them. Their purpose and objective was that the truth should become clear so that it may be followed; their aim was not merely to overcome or render the opponent helpless. And Allah knows best.
(al-Nihayah 4/322)
﴿وَجَادِلْهُمْ بِالَّتِي هِيَ أَحْسَنُ﴾ “And argue with them in a way that is best” (al-Nahl: 125). This is evidence for the permissibility of legitimate debate.
The Messenger of Allah (sallallahu alayhi wa sallam) said: ((Ballighu ‘anni walaw ayah)) etc. “Convey from me, even if it is only a single verse.” (Sahih al-Bukhari: 3461)
The debate of our master Ibrahim (alayhis salam) with a disbeliever is mentioned in the Noble Qur’an. (Surah al-Baqarah: 258)
In al-Mustadrak al-Hakim (2/593–594, no. 4157), the debate of the Christians of Najran with the Prophet (sallallahu alayhi wa sallam) is mentioned. Al-Hakim authenticated it according to the conditions of Muslim, and al-Dhahabi agreed with him.
In Sahih al-Bukhari, there is a debate on a juristic issue between our masters Abdullah ibn Mas‘ud and Abu Musa al-Ash‘ari (radi Allahu anhuma). (345, 346)
It is established that Abdullah ibn Abbas (radi Allahu anhuma) debated with the Khawarij. (al-Sunan al-Kubra by al-Bayhaqi 8/179, and its chain is hasan)
Shaykh al-Islam Ibn Taymiyyah states:
“So everyone who does not debate the people of atheism and innovation with a debate that cuts off their roots, then he has not given Islam its due right, nor fulfilled the requirements of knowledge and faith, nor does his speech bring healing to the hearts and tranquility to the souls, nor does his speech benefit with knowledge and certainty.”
(Dar’ Ta‘arud al-‘Aql wa al-Naql, vol. 1, p. 357)
It is thus clear that making the truth clear to the people of falsehood and the ignorant by presenting the evidences of the Book and the Sunnah is a great service to the religion.
For the original article, see Tawdhih al-Ahkam (vol. 1, pp. 107–111).
Al-Imam Ibn al-Athir (d. 606 AH) writes:
«المراء: الجدل، والتماري والمماراة: المجادلة على مذهب الشك والريبة»
«مراء» refers to a dispute, and the meaning of tamari and mumaraah is to argue on the basis of doubt and suspicion.
[النهاية فى غريب الحديث ج 4 ص 322]
It is thus clear that in the mentioned hadith, what is meant is not discussion and debate for the purpose of invitation and investigation regarding rulings and disputed issues.
Al-Imam Ibn al-Athir further writes:
«وقيل: إنما جاء هذا فى الجدال والمراء فى الآيات التى فيها ذكر القدر ونحوه من المعاني على مذهب أهل الكلام وأصحاب الأهواء والآراء، دون ما تضمنته من الأحكام وأبواب الحلال والحرام فإن ذلك قد جري بين الصحابة فمن بعدهم من العلماء وذلك فيما يكون الغرض منه والباعث عليه ظهور الحق يتتبع دون الغلبة والتعجيز والله أعلم»
And it has been said that what is meant by this hadith («لاتماروا فى القرآن» etc.) is to dispute about matters such as predestination (qadar) and the like, in the verses of the Qur’an, in the manner of the people of kalam (speculative theology), the people of innovation (ahl al-bid‘ah), and the people of opinion (ahl al-ra’y). What is not meant are the discussions regarding rulings and what is lawful and unlawful, because such debates (and disputations) did occur among the noble Companions and the scholars who came after them. Their purpose and objective was that the truth should become clear so that it may be followed; their aim was not merely to overcome or render the opponent helpless. And Allah knows best.
(al-Nihayah 4/322)
﴿وَجَادِلْهُمْ بِالَّتِي هِيَ أَحْسَنُ﴾ “And argue with them in a way that is best” (al-Nahl: 125). This is evidence for the permissibility of legitimate debate.
The Messenger of Allah (sallallahu alayhi wa sallam) said: ((Ballighu ‘anni walaw ayah)) etc. “Convey from me, even if it is only a single verse.” (Sahih al-Bukhari: 3461)
The debate of our master Ibrahim (alayhis salam) with a disbeliever is mentioned in the Noble Qur’an. (Surah al-Baqarah: 258)
In al-Mustadrak al-Hakim (2/593–594, no. 4157), the debate of the Christians of Najran with the Prophet (sallallahu alayhi wa sallam) is mentioned. Al-Hakim authenticated it according to the conditions of Muslim, and al-Dhahabi agreed with him.
In Sahih al-Bukhari, there is a debate on a juristic issue between our masters Abdullah ibn Mas‘ud and Abu Musa al-Ash‘ari (radi Allahu anhuma). (345, 346)
It is established that Abdullah ibn Abbas (radi Allahu anhuma) debated with the Khawarij. (al-Sunan al-Kubra by al-Bayhaqi 8/179, and its chain is hasan)
Shaykh al-Islam Ibn Taymiyyah states:
“So everyone who does not debate the people of atheism and innovation with a debate that cuts off their roots, then he has not given Islam its due right, nor fulfilled the requirements of knowledge and faith, nor does his speech bring healing to the hearts and tranquility to the souls, nor does his speech benefit with knowledge and certainty.”
(Dar’ Ta‘arud al-‘Aql wa al-Naql, vol. 1, p. 357)
It is thus clear that making the truth clear to the people of falsehood and the ignorant by presenting the evidences of the Book and the Sunnah is a great service to the religion.
For the original article, see Tawdhih al-Ahkam (vol. 1, pp. 107–111).
Source: Fatawa Ilmiyyah (Tawdih al-Ahkam), Page: 107
