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مشكوة المصابيح
Mishkat al-Masabih
كتاب الإيمانThe Book of Faith
(الْحَيْثِيَّةُ الشَّرْعِيَّةُ لِمَشُورَةِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فِي الْأُمُورِ الدُّنْيَوِيَّةِ)(The legal status of the Prophet’s advice, peace be upon him, in worldly matters)
Hadith 147
اُردوEn
وَعَن رَافع بن خديج قَالَ: قَدِمَ نَبِيُّ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ وهم يأبرون النَّخْلَ فَقَالَ: «مَا تَصْنَعُونَ» قَالُوا كُنَّا نَصْنَعُهُ قَالَ «لَعَلَّكُمْ لَوْ لَمْ تَفْعَلُوا كَانَ خَيْرًا» -[53]- فَتَرَكُوهُ فنفضت قَالَ فَذَكَرُوا ذَلِكَ لَهُ فَقَالَ: «إِنَّمَا أَنَا بَشَرٌ إِذَا أَمَرْتُكُمْ بِشَيْءٍ مِنْ دِينِكُمْ فَخُذُوا بِهِ وَإِذَا أَمَرْتُكُمْ بِشَيْءٍ مِنْ رَأْي فَإِنَّمَا أَنا بشر» . رَوَاهُ مُسلم
Rafi‘ b. Khadij said: God’s Prophet came to Medina when they were fecundating the palm trees. He asked, “What are you doing?” and they replied, “We have been accustomed to do it.” He said, “Perhaps if you did not do it it would be better so they gave it up, but the crop was diminished. They mentioned that to him and he said, “I am only a human being. When I issue any command to you regarding your religion, accept it; but when I issue any command to you based on my own opinion, I am merely a human being.” Muslim transmitted it.
Related hadith on this topic
Explanation & Benefits
Hafiz Zubair Ali Zai
Takhrij al-Hadith:
[صحيح مسلم 6127]
Fiqh al-Hadith:
➊ The Messenger of Allah (sallallahu alayhi wa sallam) is not the Knower of the Unseen (‘Alim al-Ghayb); only Allah is the Knower of the Unseen, and this is His exclusive attribute.
➋ Obedience to the Messenger of Allah (sallallahu alayhi wa sallam) is obligatory in religion; thus, it is established that hadith is a binding proof.
➌ In the Muslim Ummah, whether it is the greatest scholar or a mujtahid, it is not necessary to act upon every opinion and every ijtihad of his.
➍ Blind following (taqlid) is not permissible.
➎ Not knowing some worldly sciences is not contrary to high status.
➏ In worldly matters, people have discretion to act as they wish, provided their action does not contradict any religious ruling.
➐ It is narrated from Sayyidah Aisha and Sayyiduna Anas (radi Allahu anhuma) that the Messenger of Allah (sallallahu alayhi wa sallam) said:
«أنتم أعلم بأمر دنياكم»
“You are more knowledgeable about your worldly affairs.” [صحيح مسلم : 2363، دارالسلام : 6128]
➑ Error can occur in ijtihad; therefore, obedience to any mujtahid is not obligatory.
➒ Despite being a light of guidance, the Messenger of Allah (sallallahu alayhi wa sallam) is human.
➓ The Messenger of Allah (sallallahu alayhi wa sallam) is not present and witnessing (hazir wa nazir); otherwise, what would be the meaning of his coming to Madinah?
[صحيح مسلم 6127]
Fiqh al-Hadith:
➊ The Messenger of Allah (sallallahu alayhi wa sallam) is not the Knower of the Unseen (‘Alim al-Ghayb); only Allah is the Knower of the Unseen, and this is His exclusive attribute.
➋ Obedience to the Messenger of Allah (sallallahu alayhi wa sallam) is obligatory in religion; thus, it is established that hadith is a binding proof.
➌ In the Muslim Ummah, whether it is the greatest scholar or a mujtahid, it is not necessary to act upon every opinion and every ijtihad of his.
➍ Blind following (taqlid) is not permissible.
➎ Not knowing some worldly sciences is not contrary to high status.
➏ In worldly matters, people have discretion to act as they wish, provided their action does not contradict any religious ruling.
➐ It is narrated from Sayyidah Aisha and Sayyiduna Anas (radi Allahu anhuma) that the Messenger of Allah (sallallahu alayhi wa sallam) said:
«أنتم أعلم بأمر دنياكم»
“You are more knowledgeable about your worldly affairs.” [صحيح مسلم : 2363، دارالسلام : 6128]
➑ Error can occur in ijtihad; therefore, obedience to any mujtahid is not obligatory.
➒ Despite being a light of guidance, the Messenger of Allah (sallallahu alayhi wa sallam) is human.
➓ The Messenger of Allah (sallallahu alayhi wa sallam) is not present and witnessing (hazir wa nazir); otherwise, what would be the meaning of his coming to Madinah?
Source: Adwa al-Masabih fi Tahqiq Mishkat al-Masabih, Page: 147
Shaykh Maulana Abdul Aziz Alvi
Hadith Commentary: Benefits and Issues: Charity that is given with sincere intention attains the honor of acceptance with Allah, even if it is, unknowingly, given to a person who is not deserving. This charity was voluntary (nafl), but if obligatory charity (zakat) is given to a wealthy person—even if it was given under the assumption that he was poor—then according to Imam Shafi‘i rahimahullah and Abu Yusuf rahimahullah, it must be given again. However, according to Imam Abu Hanifah rahimahullah and Imam Muhammad rahimahullah, the charity is considered fulfilled and there is no need to give it again. And this is what the hadith implies, because the word "charity" (sadaqah) applies generally to both obligatory and voluntary charity.
Source: Tuhfat al-Muslim: Commentary on Sahih Muslim, Page: 2362
