سنن ابن ماجه
Ibn Majah
كتاب الفتنChapters on Tribulations
بَابُ : الأَمْرِ بِالْمَعْرُوفِ وَالنَّهْيِ عَنِ الْمُنْكَرِChapter: Enjoining what is good and forbidding what is evil
Hadith 4008
اُردوEn
حَدَّثَنَا أَبُو كُرَيْبٍ , حَدَّثَنَا عَبْدُ اللَّهِ بْنُ نُمَيْرٍ , وَأَبُو مُعَاوِيَةَ , عَنْ الْأَعْمَشِ , عَنْ عَمْرِو بْنِ مُرَّةَ , عَنْ أَبِي الْبَخْتَرِيِّ , عَنْ أَبِي سَعِيدٍ , قَالَ : قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ : " لَا يَحْقِرْ أَحَدُكُمْ نَفْسَهُ " , قَالُوا : يَا رَسُولَ اللَّهِ , كَيْفَ يَحْقِرُ أَحَدُنَا نَفْسَهُ ؟ قَالَ : " يَرَى أَمْرًا لِلَّهِ عَلَيْهِ فِيهِ مَقَالٌ , ثُمَّ لَا يَقُولُ فِيهِ , فَيَقُولُ اللَّهُ عَزَّ وَجَلَّ لَهُ يَوْمَ الْقِيَامَةِ : مَا مَنَعَكَ أَنْ تَقُولَ فِي كَذَا كذا وَكَذَا , فَيَقُولُ : خَشْيَةُ النَّاسِ , فَيَقُولُ : فَإِيَّايَ كُنْتَ أَحَقَّ أَنْ تَخْشَى " .
´It was narrated from Abu Sa’eed that the Messenger of Allah (ﷺ) said:` “No one of you should belittle himself.” They said: “O Messenger of Allah, how could anyone of us belittle himself?” He said: “If he sees something concerning which he should speak out for the sake of Allah but does not say anything. Allah will say to him on the Day of Resurrection: “What prevented you from speaking concerning such and such?” He will say: “Fear of the people.” (Allah) will say: “Rather you should have feared Me.”
Related hadith on this topic
Explanation & Benefits
Shaykh Dr. Abdur Rahman Freywai
Explanation:
1:
That is, He will make you the inheritors and successors of the previous nations.
This does not mean that man is the vicegerent or deputy of Allah; this is an incorrect notion.
Rather, Allah Himself is the deputy (khalifah) of man, as is found in the supplication of Khidr (alayhis salam): (wal-khalifatu ba‘d).
2:
That is, desire from the world only as much as is beneficial and helpful for your religious affairs,
and be wary of the cunning and deceitfulness of women.
3:
Many benefits are derived from this hadith:
(1)
Standing while delivering admonition and advice is Sunnah.
(2)
Man is prone to forgetfulness and error,
even the noble Companions (radi Allahu anhum) were not immune from this.
(3)
Fear of people should not prevent one from expressing the truth.
(4)
There is a need to be cautious regarding the world and women.
(5)
Breaking a covenant will be a cause of disgrace on the Day of Resurrection.
(6)
From birth until death, a person passes through trials of faith and disbelief.
(7)
There are various stages of anger.
(8)
How should transactions involving debt be conducted?
(9)
What should a person do in a state of anger?
(10)
How much of his share from the world remains for him?
(In the chain of narration, (Ali ibn Zayd ibn Jud'an) is weak,
therefore this hadith is weak in this context,
but there are authentic witnesses for several portions of this hadith.
See: (al-Sahihah: 486,
and 911)
1:
That is, He will make you the inheritors and successors of the previous nations.
This does not mean that man is the vicegerent or deputy of Allah; this is an incorrect notion.
Rather, Allah Himself is the deputy (khalifah) of man, as is found in the supplication of Khidr (alayhis salam): (wal-khalifatu ba‘d).
2:
That is, desire from the world only as much as is beneficial and helpful for your religious affairs,
and be wary of the cunning and deceitfulness of women.
3:
Many benefits are derived from this hadith:
(1)
Standing while delivering admonition and advice is Sunnah.
(2)
Man is prone to forgetfulness and error,
even the noble Companions (radi Allahu anhum) were not immune from this.
(3)
Fear of people should not prevent one from expressing the truth.
(4)
There is a need to be cautious regarding the world and women.
(5)
Breaking a covenant will be a cause of disgrace on the Day of Resurrection.
(6)
From birth until death, a person passes through trials of faith and disbelief.
(7)
There are various stages of anger.
(8)
How should transactions involving debt be conducted?
(9)
What should a person do in a state of anger?
(10)
How much of his share from the world remains for him?
(In the chain of narration, (Ali ibn Zayd ibn Jud'an) is weak,
therefore this hadith is weak in this context,
but there are authentic witnesses for several portions of this hadith.
See: (al-Sahihah: 486,
and 911)
Source: Sunan al-Tirmidhi – Majlis ‘Ilmi Dar al-Da‘wah, New Delhi Edition, Page: 2191
Maulana Ataullah Sajid
Benefits and Issues:
➊
When it is known that a certain act is unlawful and this is the ruling of the Shari‘ah, then the truth should be stated—perhaps those committing the wrong may be guided, or at the very least, others will come to know the ruling of the Shari‘ah and will not mistake falsehood for truth.
➋
When there is fear of losing one’s life or of severe harm, it is permissible to remain silent.
However, even in such situations, the best course is to choose the path of resolve (azimah), to state the truth, and to bear the difficulties and hardships that come in this path—just as Imam Malik, Imam Ahmad ibn Hanbal, and Imam Ibn Taymiyyah rahimahumullah and others did.
➊
When it is known that a certain act is unlawful and this is the ruling of the Shari‘ah, then the truth should be stated—perhaps those committing the wrong may be guided, or at the very least, others will come to know the ruling of the Shari‘ah and will not mistake falsehood for truth.
➋
When there is fear of losing one’s life or of severe harm, it is permissible to remain silent.
However, even in such situations, the best course is to choose the path of resolve (azimah), to state the truth, and to bear the difficulties and hardships that come in this path—just as Imam Malik, Imam Ahmad ibn Hanbal, and Imam Ibn Taymiyyah rahimahumullah and others did.
Source: Commentary on Sunan Ibn Mājah by Mawlānā ‘Atā’ullāh Sājid, Page: 4007
