صحيح مسلم
Muslim
كتاب الجهاد والسيرThe Book of Jihad and Expeditions
باب فِي الأَمْرِ بِالتَّيْسِيرِ وَتَرْكِ التَّنْفِيرِ:Chapter: The command to show leniency and avoid causing aversion (towards Islam)
Hadith 1733
حَدَّثَنَا أَبُو بَكْرِ بْنُ أَبِي شَيْبَةَ حَدَّثَنَا وَكِيعٌ ، عَنْ شُعْبَةَ ، عَنْ سَعِيدِ بْنِ أَبِي بُرْدَةَ ، عَنْ أَبِيهِ ، عَنْ جَدِّهِ : أَنّ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ بَعَثَهُ وَمُعَاذًا إِلَى الْيَمَنِ ، فَقَالَ : " يَسِّرَا وَلَا تُعَسِّرَا ، وَبَشِّرَا وَلَا تُنَفِّرَا ، وَتَطَاوَعَا وَلَا تَخْتَلِفَا " ,
It has also been narrated by Sa'd bin Abu Burda through his father through his grandfather that the Prophet (ﷺ) of Allah (ﷺ) sent him and Mu'adh (on a mission) to the Yemen, and said (by way of advising them): Show leniency (to the people); don't be hard upon them; give them glad tidings (of Divine favours in this world and the Hereafter); and do not create aversion. Work in collaboration and don't be divided.
• • •
وحَدَّثَنَا مُحَمَّدُ بْنُ عَبَّادٍ ، حَدَّثَنَا سُفْيَانُ ، عَنْ عَمْرٍو . ح وحَدَّثَنَا إِسْحَاقُ بْنُ إِبْرَاهِيمَ ، وَابْنُ أَبِي خَلَفٍ ، عَنْ زَكَرِيَّاءَ بْنِ عَدِيٍّ ، أَخْبَرَنَا عُبَيْدُ اللَّهِ ، عَنْ زَيْدِ بْنِ أَبِي أُنَيْسَةَ كِلَاهُمَا ، عَنْ سَعِيدِ بْنِ أَبِي بُرْدَةَ ، عَنْ أَبِيهِ ، عَنْ جَدِّهِ ، عَنِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ نَحْوَ حَدِيثِ شُعْبَةَ ، وَلَيْسَ فِي حَدِيثِ زَيْدِ بْنِ أَبِي أُنَيْسَةَ وَتَطَاوَعَا وَلَا تَخْتَلِفَا .
It has also been narrated by Sa'd bin Abu Burda through his father through his grandfather that the Prophet (ﷺ) of Allah (ﷺ) sent him and Mu'adh (on a mission) to the Yemen, and said (by way of advising them): Show leniency (to the people); don't be hard upon them; give them glad tidings (of Divine favours in this world and the Hereafter); and do not create aversion. Work in collaboration and don't be divided.
• • •
حَدَّثَنَا أَبُو بَكْرِ بْنُ أَبِي شَيْبَةَ ، وَمُحَمَّدُ بْنُ الْعَلَاءِ ، قَالَا : حَدَّثَنَا أَبُو أُسَامَةَ ، عَنْ بُرَيْدِ بْنِ عَبْدِ اللَّهِ ، عَنْ أَبِي بُرْدَةَ ، عَنْ أَبِي مُوسَى ، قَالَ : " دَخَلْتُ عَلَى النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ أَنَا وَرَجُلَانِ مِنْ بَنِي عَمِّي ، فَقَالَ أَحَدُ الرَّجُلَيْنِ : يَا رَسُولَ اللَّهِ ، أَمِّرْنَا عَلَى بَعْضِ مَا وَلَّاكَ اللَّهُ عَزَّ وَجَلَّ ، وَقَالَ الْآخَرُ مِثْلَ ذَلِكَ : فَقَالَ : إِنَّا وَاللَّهِ لَا نُوَلِّي عَلَى هَذَا الْعَمَلِ أَحَدًا سَأَلَهُ وَلَا أَحَدًا حَرَصَ عَلَيْهِ " .
It has been narrated by Abu Musa who said: Two of my cousins and I entered the apartment of the Holy Prophet (ﷺ) . One of them said: Messenger of Allah, appoint us rulers of some lands that the Almighty and Glorious God has entrusted to thy care. The other also said something similar. He said: We do not appoint to this position one who asks for it nor anyone who is covetous for the same.
• • •
حَدَّثَنَا عُبَيْدُ اللَّهِ بْنُ سَعِيدٍ ، وَمُحَمَّدُ بْنُ حَاتِمٍ وَاللَّفْظُ لِابْنِ حَاتِمٍ ، قَالَا : حَدَّثَنَا يَحْيَي بْنُ سَعِيدٍ الْقَطَّانُ ، حَدَّثَنَا قُرَّةُ بْنُ خَالِدٍ ، حَدَّثَنَا حُمَيْدُ بْنُ هِلَالٍ ، حَدَّثَنِي أَبُو بُرْدَةَ ، قَالَ : قَالَ أَبُو مُوسَى : أَقْبَلْتُ إِلَى النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ وَمَعِي رَجُلَانِ مِنْ الْأَشْعَرِيِّينَ أَحَدُهُمَا ، عَنْ يَمِينِي وَالْآخَرُ عَنْ يَسَارِي ، فَكِلَاهُمَا سَأَلَ الْعَمَلَ وَالنَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَسْتَاكُ ، فَقَالَ : " مَا تَقُولُ يَا أَبَا مُوسَى أَوْ يَا عَبْدَ اللَّهِ بْنَ قَيْسٍ ؟ ، قَالَ : فَقُلْتُ : وَالَّذِي بَعَثَكَ بِالْحَقِّ مَا أَطْلَعَانِي عَلَى مَا فِي أَنْفُسِهِمَا وَمَا شَعَرْتُ أَنَّهُمَا يَطْلُبَانِ الْعَمَلَ ، قَالَ وَكَأَنِّي أَنْظُرُ إِلَى سِوَاكِهِ تَحْتَ شَفَتِهِ وَقَدْ قَلَصَتْ ، فَقَالَ : لَنْ أَوْ لَا نَسْتَعْمِلُ عَلَى عَمَلِنَا مَنْ أَرَادَهُ وَلَكِنْ اذْهَبْ أَنْتَ يَا أَبَا مُوسَى أَوْ يَا عَبْدَ اللَّهِ بْنَ قَيْسٍ ، فَبَعَثَهُ عَلَى الْيَمَنِ ثُمَّ أَتْبَعَهُ مُعَاذَ بْنَ جَبَلٍ ، فَلَمَّا قَدِمَ عَلَيْهِ ، قَالَ : انْزِلْ وَأَلْقَى لَهُ وِسَادَةً ، وَإِذَا رَجُلٌ عِنْدَهُ مُوثَقٌ ، قَالَ : مَا هَذَا ؟ ، قَالَ : هَذَا كَانَ يَهُودِيًّا ، فَأَسْلَمَ ثُمَّ رَاجَعَ دِينَهُ دِينَ السَّوْءِ ، فَتَهَوَّدَ ، قَالَ : لَا أَجْلِسُ حَتَّى يُقْتَلَ قَضَاءُ اللَّهِ وَرَسُولِهِ ، فَقَالَ : اجْلِسْ نَعَمْ ، قَالَ : لَا أَجْلِسُ حَتَّى يُقْتَلَ قَضَاءُ اللَّهِ وَرَسُولِهِ ثَلَاثَ مَرَّاتٍ ، فَأَمَرَ بِهِ فَقُتِلَ ، ثُمَّ تَذَاكَرَا الْقِيَامَ مِنَ اللَّيْلِ ، فَقَالَ أَحَدُهُمَا مُعَاذٌ : أَمَّا أَنَا فَأَنَامُ وَأَقُومُ وَأَرْجُو فِي نَوْمَتِي مَا أَرْجُو فِي قَوْمَتِي " .
It has been reported on the authority of Abu Musa who said: I went to the Holy Prophet (ﷺ) and with me were two men from the Ash'ari tribe. One of them was on my right hand and the other on my left. Both of them made a request for a position (of authority) while the Holy Prophet (ﷺ) was brushing his teeth with a tooth-stick. He said (to me): Abu Musa (or 'Abdullah bin Qais (RA) ), what do you say (about the request they have made)? I said: By God Who sent thee on thy mission with truth, they did not disclose to me what they had in their minds, and I did not know that they would ask for a position. The narrator says (while recalling this hadith): I visualise as if I were looking at the miswak of the Holy Prophet (ﷺ) between his lips. He (the Holy Prophet) said: We shall not or shall never appoint to the public offices (in our State) those who with to have them, but you may go, Abu Musa (or'Abdullah bin Qais (RA) ) (to take up your assignment). He sent him to Yemen as governor. then he sent Mu'adh bin jabal in his wake (to help him in the discharge of duties). When Mu'adh reached the camp of Abu Musa, the latter (received him and) said: Please get yourself down; and he spread for him a mattress, while there was a man bound hand and foot as a prisoner. Mu'adh said: Who is this? Abu Musa said: He was a Jew. He embraced Islam. Then he reverted to his false religion and became a Jew. Mu'adh said: I won't sit until he is killed according to the decree of Allah and His Apostle (ﷺ) (in this case). Abu Musa said: Be seated. It will be done. He said: I won't sit unless he is killed in accordance with the decree of Allah and His Apostle (ﷺ) . He repeated these words thrice. Then Abu Musa ordered him (to be killed) and he was kilied. Then the two talked of standing in prayer at night. One of them, i. e. Mu'adh, said: I sleep (for a part of the night) and stand in prayer (for a part) and I hope that I shall get the same reward for steeping as I shall get for standing (in prayer).
• • •
وحَدَّثَنَا قُتَيْبَةُ بْنُ سَعِيدٍ ، وَإِسْحَاقُ بْنُ إِبْرَاهِيمَ ، وَاللَّفْظُ لِقُتَيْبَةَ ، قَالَا : حَدَّثَنَا وَكِيعٌ ، عَنْ شُعْبَةَ ، عَنْ سَعِيدِ بْنِ أَبِي بُرْدَةَ ، عَنْ أَبِيهِ ، عَنْ أَبِي مُوسَى ، قَالَ : بَعَثَنِي النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ أَنَا وَمُعَاذَ بْنَ جَبَلٍ إِلَى الْيَمَنِ ، فَقُلْتُ : يَا رَسُولَ اللَّهِ ، إِنَّ شَرَابًا يُصْنَعُ بِأَرْضِنَا يُقَالُ لَهُ الْمِزْرُ مِنَ الشَّعِيرِ ، وَشَرَابٌ يُقَالُ لَهُ الْبِتْعُ مِنَ الْعَسَلِ ، فَقَالَ : " كُلُّ مُسْكِرٍ حَرَامٌ " .
Abu Musa reported: Allah's Apostle (ﷺ) sent me and Mu'adh bin Jabal to Yemen. I said: Allah's Messenger, there is prepared in our land a wine out of barley which is known as Mizr (beer of our times) and a wine from honey which is known as Bit, (are these also forbidden? ), whereupon he said: Every intoxicant is forbidden.
• • •
حَدَّثَنَا مُحَمَّدُ بْنُ عَبَّادٍ ، حَدَّثَنَا سُفْيَانُ ، عَنْ عَمْرٍو ، سَمِعَهُ مِنْ سَعِيدِ بْنِ أَبِي بُرْدَةَ ، عَنْ أَبِيهِ ، عَنْ جَدِّهِ ، أَنَّ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ بَعَثَهُ وَمُعَاذًا إِلَى الْيَمَنِ ، فَقَالَ لَهُمَا : " بَشِّرَا وَيَسِّرَا وَعَلِّمَا وَلَا تُنَفِّرَا ، وَأُرَاهُ قَالَ : وَتَطَاوَعَا ، قَالَ : فَلَمَّا وَلَّى رَجَعَ أَبُو مُوسَى ، فَقَالَ : يَا رَسُولَ اللَّهِ ، إِنَّ لَهُمْ شَرَابًا مِنَ الْعَسَلِ يُطْبَخُ حَتَّى يَعْقِدَ وَالْمِزْرُ يُصْنَعُ مِنَ الشَّعِيرِ ، فَقَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ : " كُلُّ مَا أَسْكَرَ عَنِ الصَّلَاةِ فَهُوَ حَرَامٌ " .
Abu Burda reported on the authority of his grandfather that Allah's Messenger (ﷺ) sent him and Mu'adh bin Jabal to Yemen and said to them: Give good tidings to the (people) and make things easy (for them), teach (them), and do not repel (them); and I think he also said: Cooperate cheerfully with each other. When he (the Holy Prophet) turned his back, Abu Musa returned to him and said: Allah's Messenger, they (the people of Yemen) have a drink which is (made) from honey and which is prepared by cooking it until it coagulates, and Mizr is prepared from barley, whereupon Allah's Messenger (ﷺ) said: Every intoxicant that detains you from prayer is forbidden.
• • •
Related hadith on this topic
Explanation & Benefits
Shaykh Maulana Abdul Aziz Alvi
Hadith Commentary:
Benefits and Issues:
Ease and facilitation become a cause for glad tidings, while hardship, difficulty, and constriction create aversion and resentment. Mutual agreement and unity bring people closer together, whereas mutual disagreement and division drive people apart.
For this reason, when the Prophet sallallahu alayhi wa sallam sent these two eminent Companions radi Allahu anhuma for the purpose of inviting people to Islam and making judgments among them according to it, he instructed them not to begin by inviting people to difficult and demanding matters,
and to remain united and in agreement with each other,
so that your disagreements do not cause confusion in people’s minds, nor should they take undue advantage of it.
Benefits and Issues:
Ease and facilitation become a cause for glad tidings, while hardship, difficulty, and constriction create aversion and resentment. Mutual agreement and unity bring people closer together, whereas mutual disagreement and division drive people apart.
For this reason, when the Prophet sallallahu alayhi wa sallam sent these two eminent Companions radi Allahu anhuma for the purpose of inviting people to Islam and making judgments among them according to it, he instructed them not to begin by inviting people to difficult and demanding matters,
and to remain united and in agreement with each other,
so that your disagreements do not cause confusion in people’s minds, nor should they take undue advantage of it.
Source: Tuhfat al-Muslim: Commentary on Sahih Muslim, Page: 4526
Maulana Dawood Raz
Hadith Commentary:
The verse mentioned in the chapter contains such a key guidance upon which the rise and fall of the entire Ummah depends. As long as this guidance was acted upon, Muslims remained rulers over the world, and ever since mutual disputes and divisions began, the strength of the Ummah has been shattered.
There are many verses in the Noble Qur’an and numerous narrations from the Prophetic traditions in which the Ummah has been strongly urged towards mutual unity, informed of the benefits of agreement, unity, and mutual affection, and warned about the harms of dispute and division.
In the very verse of the chapter itself, there is an extraordinary warning that the result of dispute is that your strength will be taken away and you will become cowardly. The meaning of “your strength will be taken away” is clear: you will become insignificant in the eyes of other nations, and courage and bravery will disappear, and cowardice will overcome you.
In the present era, the result of the Arabs’ mutual disputes is manifest in the fall of Bayt al-Maqdis, where a handful of Jews, disregarding millions of Muslims, have occupied Masjid al-Aqsa.
The instructions in the hadith of Mu’adh also contain many benefits. Creating every possible ease for people within the bounds of the Shari‘ah, avoiding every aspect of harshness, striving to keep people pleased, not doing anything that creates hatred—these are the precious instructions that every scholar, preacher, orator, teacher, spiritual guide, and leader must keep in view.
It is also a point of reflection for those scholars and preachers who are embodiments of harshness and hatred.
May Allah destroy them.
The verse mentioned in the chapter contains such a key guidance upon which the rise and fall of the entire Ummah depends. As long as this guidance was acted upon, Muslims remained rulers over the world, and ever since mutual disputes and divisions began, the strength of the Ummah has been shattered.
There are many verses in the Noble Qur’an and numerous narrations from the Prophetic traditions in which the Ummah has been strongly urged towards mutual unity, informed of the benefits of agreement, unity, and mutual affection, and warned about the harms of dispute and division.
In the very verse of the chapter itself, there is an extraordinary warning that the result of dispute is that your strength will be taken away and you will become cowardly. The meaning of “your strength will be taken away” is clear: you will become insignificant in the eyes of other nations, and courage and bravery will disappear, and cowardice will overcome you.
In the present era, the result of the Arabs’ mutual disputes is manifest in the fall of Bayt al-Maqdis, where a handful of Jews, disregarding millions of Muslims, have occupied Masjid al-Aqsa.
The instructions in the hadith of Mu’adh also contain many benefits. Creating every possible ease for people within the bounds of the Shari‘ah, avoiding every aspect of harshness, striving to keep people pleased, not doing anything that creates hatred—these are the precious instructions that every scholar, preacher, orator, teacher, spiritual guide, and leader must keep in view.
It is also a point of reflection for those scholars and preachers who are embodiments of harshness and hatred.
May Allah destroy them.
Source: Sahih Bukhari: Commentary by Maulana Dawood Raz, Page: 3038
Shaykh Abdul Sattar al-Hammad
Hadith Commentary:
The Messenger of Allah (sallallahu alayhi wa sallam) used to instruct his governors to adopt those matters in which there was ease for the people, and in which there was no aspect of hardship or severity for them.
They were to give them glad tidings that would raise their spirits, and not say such things that would cause them to fall into mutual hatred. Furthermore, they were to respect each other's feelings and avoid mutual discord, because this leads to chaos.
The Messenger of Allah (sallallahu alayhi wa sallam) used to instruct his governors to adopt those matters in which there was ease for the people, and in which there was no aspect of hardship or severity for them.
They were to give them glad tidings that would raise their spirits, and not say such things that would cause them to fall into mutual hatred. Furthermore, they were to respect each other's feelings and avoid mutual discord, because this leads to chaos.
Source: Hidayat al-Qari: Commentary on Sahih Bukhari, Urdu, Page: 3038
Shaykh Abdul Sattar al-Hammad
Hadith Commentary:
➊
In one narration, it is clarified that the land of Yemen was divided into two parts (Sahih al-Bukhari, al-Maghazi, Hadith: 4341, 4342). In the upper region, Hazrat Mu'adh radi Allahu anhu was appointed, and in the lower region, Hazrat Abu Musa Ash'ari radi Allahu anhu was appointed. Both of these noble companions used to visit each other as a gesture of goodwill. The Messenger of Allah sallallahu alayhi wa sallam instructed them not to differ with each other in governmental matters, but rather to conduct affairs with agreement, unity, and solidarity. If a disagreement were to arise between them, they should, through discussion and examination, agree upon the correct opinion; otherwise, they should bring the matter to the notice of the supreme authority.
➋
In any case, they were encouraged to avoid disagreement by every possible means so that people would not dare to rise up against them. (Fath al-Bari: 13/203)
➊
In one narration, it is clarified that the land of Yemen was divided into two parts (Sahih al-Bukhari, al-Maghazi, Hadith: 4341, 4342). In the upper region, Hazrat Mu'adh radi Allahu anhu was appointed, and in the lower region, Hazrat Abu Musa Ash'ari radi Allahu anhu was appointed. Both of these noble companions used to visit each other as a gesture of goodwill. The Messenger of Allah sallallahu alayhi wa sallam instructed them not to differ with each other in governmental matters, but rather to conduct affairs with agreement, unity, and solidarity. If a disagreement were to arise between them, they should, through discussion and examination, agree upon the correct opinion; otherwise, they should bring the matter to the notice of the supreme authority.
➋
In any case, they were encouraged to avoid disagreement by every possible means so that people would not dare to rise up against them. (Fath al-Bari: 13/203)
Source: Hidayat al-Qari: Commentary on Sahih Bukhari, Urdu, Page: 7172
Shaykh Maulana Abdul Aziz Alvi
Hadith Commentary:
Benefits and Issues:
This hadith proves that people should be encouraged and motivated to practice the religion through Allah’s grace and bounty, the great reward for righteous deeds, and Allah’s vast mercy. At all times, one should not only mention His wrath, punishment, and the threat of Hellfire. That is, one should adopt such an approach that love for faith is instilled in people’s hearts, and aversion or hatred for the religion does not arise due to the perception that practicing it is very difficult. Therefore, in da’wah (inviting to Islam) and tabligh (propagation), one should keep in mind gradualism and the principle of prioritizing the most important matters, and strive to prevent sins with gentleness and affection.
If aversion is created right at the beginning, then it will be difficult to turn people back. For this reason, being harsh at the outset with children and those newly entering Islam is contrary to the temperament of Islam. Gradually and step by step, instill in them the love of faith and righteous deeds, so that they themselves strive to avoid evil. This does not mean that under no circumstances should they be warned of Allah’s wrath and punishment, because in the Qur’an itself, alongside the mention of Paradise is the mention of Hellfire, alongside promises are threats, and alongside encouragement for righteous deeds is the mention of accountability for evil deeds. The objective is that the religion should not be presented in a repulsive manner, but rather in such a way that people are attracted to it.
Benefits and Issues:
This hadith proves that people should be encouraged and motivated to practice the religion through Allah’s grace and bounty, the great reward for righteous deeds, and Allah’s vast mercy. At all times, one should not only mention His wrath, punishment, and the threat of Hellfire. That is, one should adopt such an approach that love for faith is instilled in people’s hearts, and aversion or hatred for the religion does not arise due to the perception that practicing it is very difficult. Therefore, in da’wah (inviting to Islam) and tabligh (propagation), one should keep in mind gradualism and the principle of prioritizing the most important matters, and strive to prevent sins with gentleness and affection.
If aversion is created right at the beginning, then it will be difficult to turn people back. For this reason, being harsh at the outset with children and those newly entering Islam is contrary to the temperament of Islam. Gradually and step by step, instill in them the love of faith and righteous deeds, so that they themselves strive to avoid evil. This does not mean that under no circumstances should they be warned of Allah’s wrath and punishment, because in the Qur’an itself, alongside the mention of Paradise is the mention of Hellfire, alongside promises are threats, and alongside encouragement for righteous deeds is the mention of accountability for evil deeds. The objective is that the religion should not be presented in a repulsive manner, but rather in such a way that people are attracted to it.
Source: Tuhfat al-Muslim: Commentary on Sahih Muslim, Page: 4525
Shaykh Umar Farooq Saeedi
Benefits and Issues:
A special Prophetic instruction for a leader and a person in authority is that he should be one who creates gentleness and ease for his subordinates.
Unnecessary harshness becomes a cause of opposition,
which brings about aversion and is a deadly poison for any system and collectivity.
A special Prophetic instruction for a leader and a person in authority is that he should be one who creates gentleness and ease for his subordinates.
Unnecessary harshness becomes a cause of opposition,
which brings about aversion and is a deadly poison for any system and collectivity.
Source: Sunan Abu Dawood – Commentary by Shaykh Umar Farooq Saeedi, Page: 4835
