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سنن ابن ماجه
Ibn Majah
(أبواب كتاب السنة)Chapters: The Book of the Sunnah
بَابُ : فَضْلِ الْعُلَمَاءِ وَالْحَثِّ عَلَى طَلَبِ الْعِلْمِChapter: The virtue of the scholars, and encouragement to seek knowledge
Hadith 221
اُردوEn
حَدَّثَنَا هِشَامُ بْنُ عَمَّارٍ ، حَدَّثَنَا الْوَلِيدُ بْنُ مُسْلِمٍ ، حَدَّثَنَا مَرْوَانُ بْنُ جَنَاحٍ ، عَنْ يُونُسَ بْنِ مَيْسَرَةَ بْنِ حَلْبَسٍ ، أَنَّهُ حَدَّثَهُ ، قَالَ : سَمِعْتُ مُعَاوِيَةَ بْنَ أَبِي سُفْيَانَ يُحَدِّثُ ، عَنْ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ أَنَّهُ قَالَ : " الْخَيْرُ عَادَةٌ ، وَالشَّرُّ لَجَاجَةٌ ، وَمَنْ يُرِدِ اللَّهُ بِهِ خَيْرًا يُفَقِّهْهُ فِي الدِّينِ " .
´It was narrated that Yunus bin Maisarah bin Halbas said:` "I heard Mu'awiyah bin Abu Sufyan narrating that the Messenger of Allah said: "Goodness is a (natural) habit while evil is a stubbornness (constant prodding from Satan). When Allah wills good for a person, He causes him to understand the religion.'"
Brief Explanation
1؎: It is necessary for a person to cultivate the habit of goodness and virtue, and to keep himself, as much as possible, away from evil and corruption. By "fiqh" is meant the understanding of the Book and the Sunnah; in disputed matters, one should reconcile apparently conflicting hadiths with evidence, and, on the basis of proofs, distinguish between what is stronger (rajih) and what is weaker (marjuh). The Sunnah of the Messenger of Allah (sallallahu alayhi wa sallam) should be given precedence over the opinions of men and over hearsay, and in any issue, one should remain subordinate to the evidences of the Shari'ah, and act fully upon the Book and the Sunnah. It is narrated from the hadith scholars «فقه الرجل بصيرته بالحديث» that a person's fiqh is that he attains insight in hadith, and presents every issue from the commonly known fiqh to the Book and the Sunnah; whatever is in accordance with the religion, he accepts, and whatever is against the religion, he discards. This is the way of the religion, but for those unfamiliar with the Sunnah and heedless of religious insight, this is very burdensome.
Explanation & Benefits
Maulana Ataullah Sajid
Commentary:
(1)
Goodness is a habit; this means that the straight path is innate to human nature. A person possessing sound natural disposition (fitrah salim) does not feel any difficulty in walking the path of goodness. However, due to a corrupt environment or the whisperings and deceit of Satan, sometimes a person may tread the path of evil. Despite this, his conscience continues to shake him. Thus, whenever a person leaves a sinful life and turns towards goodness, he attains such a state of spiritual joy and inner satisfaction that he could not find in the seemingly beautiful life of sin. The teachings of Islam are in accordance with this sound natural disposition, as Allah the Exalted has said:
﴿فَأَقِم وَجهَكَ لِلدّينِ حَنيفًا فِطرَتَ اللَّهِ الَّتى فَطَرَ النّاسَ عَلَيها لا تَبديلَ لِخَلقِ اللَّهِ ذلِكَ الدّينُ القَيِّمُ﴾ (al-Rum: 30)
That is, “The law and religion of Allah is that upon which He has created people; there is no change in the creation of Allah. That is the upright religion.”
(2)
Sin is a conflict.
This means that the one who commits a sin feels an inner struggle. The commanding self (nafs ammara) invites him towards sin and prevents him from repentance, while the conscience tries to restrain him from sin. This is why, although the one committing the sin outwardly does what he desires, he still does not attain happiness. The wealth of the world is unable to provide him with peace of heart, except if his conscience becomes completely dead and his nature is utterly corrupted.
(1)
Goodness is a habit; this means that the straight path is innate to human nature. A person possessing sound natural disposition (fitrah salim) does not feel any difficulty in walking the path of goodness. However, due to a corrupt environment or the whisperings and deceit of Satan, sometimes a person may tread the path of evil. Despite this, his conscience continues to shake him. Thus, whenever a person leaves a sinful life and turns towards goodness, he attains such a state of spiritual joy and inner satisfaction that he could not find in the seemingly beautiful life of sin. The teachings of Islam are in accordance with this sound natural disposition, as Allah the Exalted has said:
﴿فَأَقِم وَجهَكَ لِلدّينِ حَنيفًا فِطرَتَ اللَّهِ الَّتى فَطَرَ النّاسَ عَلَيها لا تَبديلَ لِخَلقِ اللَّهِ ذلِكَ الدّينُ القَيِّمُ﴾ (al-Rum: 30)
That is, “The law and religion of Allah is that upon which He has created people; there is no change in the creation of Allah. That is the upright religion.”
(2)
Sin is a conflict.
This means that the one who commits a sin feels an inner struggle. The commanding self (nafs ammara) invites him towards sin and prevents him from repentance, while the conscience tries to restrain him from sin. This is why, although the one committing the sin outwardly does what he desires, he still does not attain happiness. The wealth of the world is unable to provide him with peace of heart, except if his conscience becomes completely dead and his nature is utterly corrupted.
Source: Commentary on Sunan Ibn Mājah by Mawlānā ‘Atā’ullāh Sājid, Page: 221
