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الفتح الربانی
Fath al-Rabbani
القسم الخامس: مسائل الترهيب من الكبائر وسائر المعاصيFifth Section: Issues Warning Against Major Sins and All Other Sins
بَابُ مَا جَاءَ فِي التَّرْهِيْبِ مِنْ خِصَالٍ مِنْ كِبْرِيَاتِ الْمَعَاصِي مُجْتَمِعَةٍ وَوَعِيدِ فَاعِلِهَاChapter on what has been narrated regarding warning against major sins combined and the threat for their doers
Hadith 9674
اُردوEn
حَدَّثَنَا بَهْزٌ وَعَفَّانُ قَالَا ثَنَا هَمَّامٌ عَنْ قَتَادَةَ عَنِ الْحَسَنِ وَعَطَاءٍ عَنْ أَبِي هُرَيْرَةَ رَضِيَ اللَّهُ عَنْهُ أَنَّ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَآلِهِ وَسَلَّمَ قَالَ لَا يَسْرِقُ حَيْنَ يَسْرِقُ وَهُوَ مُؤْمِنٌ وَلَا يَزْنِي حَيْنَ يَزْنِي وَهُوَ مُؤْمِنٌ وَلَا يَشْرَبُ الْخَمْرَ حَيْنَ يَشْرَبُهَا وَهُوَ مُؤْمِنٌ وَلَا يَغُلُّ حَيْنَ يَغُلُّ وَهُوَ مُؤْمِنٌ وَلَا يَنْتَهِبُ حَيْنَ يَنْتَهِبُ وَهُوَ مُؤْمِنٌ وَقَالَ عَطَاءٌ وَلَا يَنْتَهِبُ نُهْبَةً ذَاتَ شَرَفٍ وَهُوَ مُؤْمِنٌ قَالَ بَهْزٌ فَقِيلَ لَهُ قَالَ إِنَّهُ يُنْتَزَعُ مِنْهُ الْإِيمَانُ فَإِنْ تَابَ تَابَ اللَّهُ عَلَيْهِ
Sayyiduna Abu Hurairah (may Allah be pleased with him) narrates that the Messenger of Allah (peace and blessings be upon him) said: When a thief steals, he is not a believer; when an adulterer commits adultery, he is not a believer; when a person drinks alcohol, he is not a believer; when a person betrays, he is not a believer; and when a person commits robbery, he is not a believer. The words of the narrator ‘Ata are: Whoever commits robbery openly among people, he is not a believer. When Bahz, the narrator, was asked about the meaning of this hadith, he said: Faith is taken away from such a person, then if he repents, Allah Almighty accepts his repentance.
Brief Explanation
Benefits: … This hadith contains a severe warning for the adulterer, the drunkard, the thief, and the bandit. Muslims should avoid such crimes on account of which faith is negated.
The meaning of this blessed hadith is that these criminals are deprived of complete faith, and there is a deficiency in their faith, as Sayyiduna Abu Hurayrah radi Allahu anhu narrates that the Messenger of Allah sallallahu alayhi wa sallam said: “When the servant commits adultery, faith departs from him and hovers above him like a canopy. When he desists, faith returns to him.” (Abu Dawud: 4690, Sahihah: 509) … When a servant commits adultery, the light of faith leaves him and remains above him like a canopy (waiting), and when he refrains, faith returns to him.
Shaykh al-Albani rahimahullah said: The Ahl al-Sunnah have interpreted this hadith to mean that such a person does not remain a possessor of complete faith; there is a deficiency in his faith, i.e., the adulterer, drunkard, thief, and bandit are deprived of complete faith. This hadith is an argument against the Hanafis, who, in opposition to the pious predecessors, insist that faith neither increases nor decreases. According to them, faith is of one level; they cannot conceive of deficient faith. This is why al-Zahid al-Kawthari al-Hanafi has tried to reject this hadith.
Ibn Battal said: The Ahl al-Sunnah have interpreted the negation of faith in this hadith as the negation of complete faith, because the state of faith of a disobedient believer is less than that of a believer who does not commit acts of disobedience.
Imam Nawawi said: The view of the verifying scholars is that whoever commits these evils will not remain of complete faith. The words used in the context of negation in this hadith do not mean the total negation of faith, but rather the negation of the perfection of faith. This is the preferred opinion.
It is quite strange that Mulla Ali Qari al-Hanafi, in (al-Mirqat: 1/105), has stated the same interpretation of this hadith as Ibn Battal and Imam Nawawi, saying: Our companions have also interpreted this hadith to mean that what is intended is the possessor of complete faith.
Then he also said: But the application of faith is upon affirmation (tasdiq), and actions are excluded from it. This final decision of Mulla Ali Qari is contrary to the previous interpretations. You may consider this yourself. (Sahihah: 3000)
The meaning of this blessed hadith is that these criminals are deprived of complete faith, and there is a deficiency in their faith, as Sayyiduna Abu Hurayrah radi Allahu anhu narrates that the Messenger of Allah sallallahu alayhi wa sallam said: “When the servant commits adultery, faith departs from him and hovers above him like a canopy. When he desists, faith returns to him.” (Abu Dawud: 4690, Sahihah: 509) … When a servant commits adultery, the light of faith leaves him and remains above him like a canopy (waiting), and when he refrains, faith returns to him.
Shaykh al-Albani rahimahullah said: The Ahl al-Sunnah have interpreted this hadith to mean that such a person does not remain a possessor of complete faith; there is a deficiency in his faith, i.e., the adulterer, drunkard, thief, and bandit are deprived of complete faith. This hadith is an argument against the Hanafis, who, in opposition to the pious predecessors, insist that faith neither increases nor decreases. According to them, faith is of one level; they cannot conceive of deficient faith. This is why al-Zahid al-Kawthari al-Hanafi has tried to reject this hadith.
Ibn Battal said: The Ahl al-Sunnah have interpreted the negation of faith in this hadith as the negation of complete faith, because the state of faith of a disobedient believer is less than that of a believer who does not commit acts of disobedience.
Imam Nawawi said: The view of the verifying scholars is that whoever commits these evils will not remain of complete faith. The words used in the context of negation in this hadith do not mean the total negation of faith, but rather the negation of the perfection of faith. This is the preferred opinion.
It is quite strange that Mulla Ali Qari al-Hanafi, in (al-Mirqat: 1/105), has stated the same interpretation of this hadith as Ibn Battal and Imam Nawawi, saying: Our companions have also interpreted this hadith to mean that what is intended is the possessor of complete faith.
Then he also said: But the application of faith is upon affirmation (tasdiq), and actions are excluded from it. This final decision of Mulla Ali Qari is contrary to the previous interpretations. You may consider this yourself. (Sahihah: 3000)
