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صحيح مسلم
Muslim
كتاب الإيمانThe Book of Faith
باب قَوْلِ النَّبِيِّ صَلَّى اللَّهُ تَعَالَى عَلَيْهِ وَسَلَّمَ: «مَنْ غَشَّنَا فَلَيْسَ مِنَّا»:Chapter: The Saying of the prophet (saws): "Whoever deceives us is not one of us."
وحَدَّثَنَا قُتَيْبَةُ بْنُ سَعِيدٍ ، حَدَّثَنَا يَعْقُوبُ وَهُوَ ابْنُ عَبْدِ الرَّحْمَنِ الْقَارِيُّ . ح وحَدَّثَنَا أَبُو الأَحْوَصِ مُحَمَّدُ بْنُ حَيَّانَ ، حَدَّثَنَا ابْنُ أَبِي حَازِمٍ كِلَاهُمَا ، عَنْ سُهَيْلِ بْنِ أَبِي صَالِحٍ ، عَنْ أَبِيهِ ، عَنْ أَبِي هُرَيْرَةَ ، أَنَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ، قَالَ : " مَنْ حَمَلَ عَلَيْنَا السِّلَاحَ ، فَلَيْسَ مِنَّا ، وَمَنْ غَشَّنَا ، فَلَيْسَ مِنَّا " .
It is narrated on the authority of Abu Hurairah (RA) that the Messenger of Allah (ﷺ) observed: He who took up arms against us is not of us and he who acted dishonestly towards us is not of us.
Related hadith on this topic
Explanation & Benefits
Shaykh Maulana Abdul Aziz Alvi
Hadith Commentary:
Vocabulary of the Hadith:
(1)
AHL AL-BADIYAH:
Bedouins,
nomadic or rural people,
among whom ignorance and roughness (harshness and severity)
are common.
(2)
AL-‘AQIL:
Intelligent,
wise.
(3)
ZA‘M:
Not merely in the sense of conjecture or suspicion,
but used here in the sense of a statement made with certainty,
which is why the Prophet (sallallahu alayhi wa sallam) affirmed it.
(4)
NASABA:
To fix,
to plant firmly.
(5)
JIBAL:
Plural of jabal,
mountains.
Benefits and Issues:
(1)
The restriction on asking questions is indicated by the verse in Surah al-Ma’idah of the Noble Qur’an:
﴿لَا تَسْأَلُوا عَنْ أَشْيَاءَ إِن تُبْدَ لَكُمْ تَسُؤْكُمْ﴾ (al-Ma’idah: 101)
“Do not ask about things which, if made plain to you, may cause you trouble.”
The real point is that asking new and novel questions is human nature,
but if this habit is left completely unchecked, the result is that a person begins to ask about irrelevant and useless matters,
and his inclination turns towards hair-splitting,
he nitpicks,
which reduces attention towards action,
whereas the real objective is action.
Moreover, asking too many questions of the Messenger results in an increase in restrictions.
(As is evident from the questions of the Children of Israel regarding the cow)
which makes action difficult and further weakens the motivation to act.
For this reason, the noble Companions (radi Allahu anhum) were prohibited from asking unnecessary and purposeless questions,
so they would very rarely ask directly,
and they would hope that some intelligent and wise Bedouin would come,
who understood the manner,
etiquette, and necessity of asking questions,
so that he would ask the Prophet (sallallahu alayhi wa sallam) and the Companions (radi Allahu anhum) would have the opportunity to listen.
(2)
Sometimes an oath is taken merely for emphasis and rhetorical effect,
not to remove any doubt or suspicion.
(3)
When answering a questioner, one should consider his status, position, and social level.
With the Messenger of Allah (sallallahu alayhi wa sallam), there was great tolerance and openness for the Bedouins,
they would show great boldness and courage in their questions and would ask whatever they wished without hesitation.
At times, they would adopt a harsh attitude, not observing urban manners, etiquette, or decorum,
but no sign of displeasure would appear on the radiant face of the Prophet (sallallahu alayhi wa sallam),
he would respond with a smiling countenance.
Vocabulary of the Hadith:
(1)
AHL AL-BADIYAH:
Bedouins,
nomadic or rural people,
among whom ignorance and roughness (harshness and severity)
are common.
(2)
AL-‘AQIL:
Intelligent,
wise.
(3)
ZA‘M:
Not merely in the sense of conjecture or suspicion,
but used here in the sense of a statement made with certainty,
which is why the Prophet (sallallahu alayhi wa sallam) affirmed it.
(4)
NASABA:
To fix,
to plant firmly.
(5)
JIBAL:
Plural of jabal,
mountains.
Benefits and Issues:
(1)
The restriction on asking questions is indicated by the verse in Surah al-Ma’idah of the Noble Qur’an:
﴿لَا تَسْأَلُوا عَنْ أَشْيَاءَ إِن تُبْدَ لَكُمْ تَسُؤْكُمْ﴾ (al-Ma’idah: 101)
“Do not ask about things which, if made plain to you, may cause you trouble.”
The real point is that asking new and novel questions is human nature,
but if this habit is left completely unchecked, the result is that a person begins to ask about irrelevant and useless matters,
and his inclination turns towards hair-splitting,
he nitpicks,
which reduces attention towards action,
whereas the real objective is action.
Moreover, asking too many questions of the Messenger results in an increase in restrictions.
(As is evident from the questions of the Children of Israel regarding the cow)
which makes action difficult and further weakens the motivation to act.
For this reason, the noble Companions (radi Allahu anhum) were prohibited from asking unnecessary and purposeless questions,
so they would very rarely ask directly,
and they would hope that some intelligent and wise Bedouin would come,
who understood the manner,
etiquette, and necessity of asking questions,
so that he would ask the Prophet (sallallahu alayhi wa sallam) and the Companions (radi Allahu anhum) would have the opportunity to listen.
(2)
Sometimes an oath is taken merely for emphasis and rhetorical effect,
not to remove any doubt or suspicion.
(3)
When answering a questioner, one should consider his status, position, and social level.
With the Messenger of Allah (sallallahu alayhi wa sallam), there was great tolerance and openness for the Bedouins,
they would show great boldness and courage in their questions and would ask whatever they wished without hesitation.
At times, they would adopt a harsh attitude, not observing urban manners, etiquette, or decorum,
but no sign of displeasure would appear on the radiant face of the Prophet (sallallahu alayhi wa sallam),
he would respond with a smiling countenance.
Source: Tuhfat al-Muslim: Commentary on Sahih Muslim, Page: 102
Shaykh Dr. Abdur Rahman Freywai
Explanation:
1:
There are various forms of deception in trade,
for example, concealing a defect in the merchandise,
mixing inferior and substandard goods with quality goods,
mixing something else into the merchandise in order to increase its weight, and so on.
2:
The meaning of "He is not from among us" is that he is not upon the way of the Muslims;
this action of his is contrary to the action of a Muslim.
1:
There are various forms of deception in trade,
for example, concealing a defect in the merchandise,
mixing inferior and substandard goods with quality goods,
mixing something else into the merchandise in order to increase its weight, and so on.
2:
The meaning of "He is not from among us" is that he is not upon the way of the Muslims;
this action of his is contrary to the action of a Muslim.
Source: Sunan al-Tirmidhi – Majlis ‘Ilmi Dar al-Da‘wah, New Delhi Edition, Page: 1315
Maulana Ataullah Sajid
Benefits and Issues:
(1)
It is necessary for the scholar and the ruler to acquire direct awareness of the conditions of the people and to promptly warn them regarding their mistakes.
(2)
The deception in the grain was that some of the grain had become wet due to rain. The owner of the grain placed the dry grain on top, thus hiding the wet grain underneath. See: (Sahih Muslim, Al-Iman, Chapter: The Statement of the Prophet ﷺ "Whoever deceives us is not from us", Hadith: 101)
(3)
There are many forms of deception, all of which are forbidden, for example:
Trying to prove a lie as truth through eloquence, presenting falsehood in the guise of truth, not disclosing a defect in a transaction, and mixing inferior and worthless goods with good goods in order to receive the price of quality goods,
etc.
(4)
"The phrase 'not from us'" means that he is not upon the way of the believers.
In one narration, the words are (فَلَيْسَ مِنِّيْ) "he is not from me"; this also means that he is not upon my way, and such an act does not befit my follower. Therefore, every Muslim should avoid all kinds of deception.
(5)
Using unlawful means in examinations, such as cheating or copying, or an examiner giving a student more marks than he deserves, is also included in deception.
This results in the rightful individuals being deprived of their due.
(1)
It is necessary for the scholar and the ruler to acquire direct awareness of the conditions of the people and to promptly warn them regarding their mistakes.
(2)
The deception in the grain was that some of the grain had become wet due to rain. The owner of the grain placed the dry grain on top, thus hiding the wet grain underneath. See: (Sahih Muslim, Al-Iman, Chapter: The Statement of the Prophet ﷺ "Whoever deceives us is not from us", Hadith: 101)
(3)
There are many forms of deception, all of which are forbidden, for example:
Trying to prove a lie as truth through eloquence, presenting falsehood in the guise of truth, not disclosing a defect in a transaction, and mixing inferior and worthless goods with good goods in order to receive the price of quality goods,
etc.
(4)
"The phrase 'not from us'" means that he is not upon the way of the believers.
In one narration, the words are (فَلَيْسَ مِنِّيْ) "he is not from me"; this also means that he is not upon my way, and such an act does not befit my follower. Therefore, every Muslim should avoid all kinds of deception.
(5)
Using unlawful means in examinations, such as cheating or copying, or an examiner giving a student more marks than he deserves, is also included in deception.
This results in the rightful individuals being deprived of their due.
Source: Commentary on Sunan Ibn Mājah by Mawlānā ‘Atā’ullāh Sājid, Page: 2224
Shaykh Muhammad Ibrahim bin Basheer
Benefit:
In this hadith, it is clearly stated that people of knowledge should also go to the markets and fields, and wherever there is doubt, they should examine the goods for the purpose of investigation. If someone has kept counterfeit goods and is deceiving others, then he should be condemned, and people should be informed about the rulings of the Shariah.
Nowadays, almost everyone is deceiving, except those upon whom my Lord has mercy. Farmers also deceive in countless ways; when they bring goods to the market, they put the inferior goods inside and place the superior items on top. In fact, some worldly traders even mix corn into turmeric powder, and adulteration in milk is extremely common. May Allah Ta'ala grant guidance to the Muslim Ummah. Ameen.
In this hadith, it is clearly stated that people of knowledge should also go to the markets and fields, and wherever there is doubt, they should examine the goods for the purpose of investigation. If someone has kept counterfeit goods and is deceiving others, then he should be condemned, and people should be informed about the rulings of the Shariah.
Nowadays, almost everyone is deceiving, except those upon whom my Lord has mercy. Farmers also deceive in countless ways; when they bring goods to the market, they put the inferior goods inside and place the superior items on top. In fact, some worldly traders even mix corn into turmeric powder, and adulteration in milk is extremely common. May Allah Ta'ala grant guidance to the Muslim Ummah. Ameen.
Source: Musnad al-Humaydi: Commentary by Muhammad Ibrahim bin Bashir, Page: 1062
