Muslim

Hadith Commentary:
The translation of the phrase "man‘ wa hat" by some is as follows: not giving what is obligatory upon oneself, such as zakat, the maintenance of children and relatives. And taking what is forbidden to take, i.e., taking the wealth of others unlawfully. The meaning of "qil wa qal" is to ask people questions unnecessarily just to show off one’s knowledge, or to ask about situations without any need. This is because people find it unpleasant. Some matters are such that people do not wish to disclose them. They become displeased when asked about them.

Explanation:
The translation of the chapter heading is derived from the phrase "idha‘at al-mal," meaning that wasting wealth is disliked. Qastallani said that wasting wealth is to indulge in unnecessary extravagance in food, drink, clothing, etc.; to plate vessels with gold and silver; to paint walls and ceilings with gold and silver. Sa‘id ibn Jubayr said that wasting wealth is to spend it on unlawful acts, and the correct view is that any expenditure contrary to the Shari‘ah, whether in religious or worldly matters, falls under wasting wealth.

In any case, those acts which are prohibited by the Shari‘ah, such as kite flying, cockfighting, fireworks, dancing and music—spending even a single penny on these is unlawful (haram). And those acts which are meritorious, such as serving the needy, travelers, the poor, the sick, or communal works like building schools, bridges, inns, mosques, shelters for the needy, hospitals—whatever is spent on these is nothing but reward. This cannot be called wasting wealth.

As for spending on one’s own enjoyment, spending according to one’s means and condition is not extravagance (israf). Similarly, spending to protect one’s honor or reputation, or to avert a calamity, is also not extravagance. Other than this, spending wealth on unnecessary carnal desires, such as making many useless clothes, keeping many horses, or buying a lot of unnecessary items—this too falls under extravagance (israf).

Hadith Commentary:
(1)
To spend contrary to the Shariah is tantamount to wasting one’s wealth; however, one should spend generously in religious matters. Spending on oneself according to one’s means is also not extravagance, but engaging in unnecessary formalities without need is against the intent of the Shariah.
(2)
The prohibition of wasting wealth is because wealth is an important means of maintaining the system of life; by wasting it, a person invites troubles, hardships, and difficulties upon himself.
The aforementioned hadith also contains other important subjects, which we will explain in detail in the future, insha’Allah Ta’ala.

Hadith Commentary:
Idle talk is also such a disease that it destroys a person's dignity.
Therefore, speaking less and speaking thoughtfully is a sign of wise people.
Similarly, extravagance is also a great folly of a person, the realization of which only comes when wealth slips from one's hands.
For this reason, the Qur’anic teaching is that neither be miserly nor spread your hands so wide that you fall into distress.
A moderate path is always better.
The third flaw is to frequently extend the hand of begging; this too is such a dangerous disease that once it afflicts someone, it does not leave him, and he becomes badly entangled in it, becoming disgraced and humiliated in both this world and the Hereafter.
Hazrat Mughirah bin Shu’bah (radi Allahu anhu) wrote this hadith and presented it to Amir Mu’awiyah (radi Allahu anhu).
The indication was that the secret of your success lies in this hadith which I am writing to you.
Among the concise and comprehensive words (jawami‘ al-kalim) of the Messenger of Allah (sallallahu alayhi wa sallam), this noble hadith also holds a great status.
May Allah Most High grant us the ability to understand and act upon this hadith.
Amin.

Hadith Commentary:
(1)
There are several possibilities regarding excessive questioning, for example:
Asking numerous questions with the intention of accumulating wealth; asking ambiguous or riddle-like questions; asking meaningless, futile, and purposeless questions; asking about matters that have not occurred.
Imam Bukhari rahimahullah, due to the generality of the context, has taken the first meaning. In this case, this hadith will correspond to the established chapter heading.
(2)
By "qeel wa qaal" (idle talk), meaningless and purposeless conversations are intended. Similarly, speaking about religious matters without proper investigation and being careless in transmitting narrations are also included in this.
And Allah knows best.

Hadith Commentary: Benefits and Issues: Disobedience to parents is, by consensus, a major sin (kabirah). However, in some places only mothers are mentioned, and in some places the father, but disobedience to either parent is a major sin when their command is not contrary to the Shariah. Because this is the principle: Lā ṭā‘ata limakhluqin fī ma‘ṣiyat al-Khāliq (There is no obedience to the created in disobedience to the Creator). It is not permissible to disobey the Creator for the sake of the created. However, in every situation, one’s attitude towards them should be gentle and kind.

Vocabulary:
«عقوق» is a verbal noun which is the opposite of «بر». «برالوالدين» means good conduct towards parents; «عقوق الوالدين» means to hurt their feelings, to mistreat them. The literal meaning of «عق» is to cut off. «الامهات» is the plural of «امهة». «ام» means mother; «امة» and «امهة» are also used for mother. The plural of «ام» is «امات». The difference in the plural forms is that «امهات» is used only for those with intellect, while «امات» is for those without intellect. Sometimes, the opposite also occurs. [لسان العرب]
«منعا» means not fulfilling the obligations upon oneself, such as wealth, good conduct, etc.
«هَاتِ» is an imperative verb meaning «آت», i.e., "do not give." Some say the hamzah of «آت» has been replaced with a ha. «آتي» «يوتي» means "to give," i.e., not fulfilling the rights of others and constantly demanding everything for oneself.

Benefits:
➊ In this hadith, the mention of hurting the mother's feelings is made specifically, even though good conduct is commanded towards both parents, and hurting the father's feelings is also forbidden. The reason is that the mother's right is greater than the father's because she endures more hardship for the child.
«وَوَصَّيْنَا الْإِنسَانَ بِوَالِدَيْهِ حَمَلَتْهُ أُمُّهُ وَهْنًا عَلَى وَهْنٍ وَفِصَالُهُ فِي عَامَيْنِ أَنِ اشْكُرْ لِي وَلِوَالِدَيْكَ» [31-لقمان:14]
"And We have enjoined upon man [care] for his parents. His mother carried him, [increasing her] in weakness upon weakness, and his weaning is in two years. Be grateful to Me and to your parents."
In a hadith in Sahihayn, the Prophet (sallallahu alayhi wa sallam) emphasized good conduct towards the mother three times, and on the fourth, he mentioned the father. The mother is mentioned specifically also because, due to her weakness, children tend to trouble her more.

➋ By «عقوق» is meant every word or action of the child that causes pain to the parents, provided they are not being obstinate themselves. If that is the case, then Allah the Exalted has said:
« رَّبُّكُمْ أَعْلَمُ بِمَا فِي نُفُوسِكُمْ إِن تَكُونُوا صَالِحِينَ فَإِنَّهُ كَانَ لِلْأَوَّابِينَ غَفُورًا » [17-الإسراء:25]
"Your Lord knows best what is within yourselves. If you are righteous, then indeed, He is ever Forgiving to those who turn back [to Him]."
Similarly, if the parents are displeased due to the child avoiding shirk or disobedience to Allah, their displeasure is not to be considered. «لا طاعة لمخلوق فى معصية الخالق» "There is no obedience to the creation in disobedience to the Creator." [شرح السنة 44/10، حديث : 2455]

➌ «وواد البنات» The people of Jahiliyyah would often bury their daughters alive so that they would not fall into the hands of the enemy in war, and also because boys would earn and assist in war, while girls were seen as a burden. Many people would kill their children out of fear of poverty. Allah the Exalted said: «وَلا تَقْتُلُوا أَوْلادَكُمْ خَشْيَةَ إِمْلاقٍ » "Do not kill your children for fear of poverty." In ancient Jahiliyyah, this was done individually. In modern Jahiliyyah, governments are doing this systematically. For example, the atheists of China have imposed a restriction of no more than two children; if a woman gives birth to a third child, the government-appointed nurses and doctors inject the child with poison in the maternity ward, killing it. America and other disbelieving countries are making every effort to enforce this law in Muslim countries as well; so far, they are using encouragement and persuasion, but the next step will be compulsion. Sadly, Muslim rulers, instead of trusting Allah the Exalted and considering Him the Provider, have begun to see themselves as the controllers of provision and are bent on the destruction of the Muslim population. May Allah the Exalted grant guidance.

➍ «وَمَنْعا وهات» means not giving anything to anyone oneself, but constantly demanding everything from others, just as the joke about the pirs goes: "If you come, what will you bring? If we come, what will you feed us?" This is a most despicable thing.

➎ «قيل و قال» It is said, and so-and-so said—in this case, these are passive and active past tense forms. Both words are also used as nouns: «قُلْتُ قَوْلاً وقيلا وقالا» "I said the word." Sometimes «قيل و قال» is used as a verb, but the meaning is that of a noun.

➏ For you, «قيل و قال» was disliked. This includes several things:
(a) Passing on hearsay about people without verification, or even after verification, constantly telling others. In the first case, one is guilty of lying and slander; in the second, of backbiting and tale-bearing, because generally people do not like their affairs to be discussed.
(b) By constantly mentioning people's faults and weaknesses, a person becomes heedless of his own state; therefore, "qil wa qal" (idle talk) is disliked. In Sahih Muslim, it is narrated from Abu Hurayrah (radi Allahu anhu) that the Messenger of Allah (sallallahu alayhi wa sallam) said: «من قال هلك الناس فهو اهلكهم » "Whoever says, 'The people are ruined,' he is the most ruined of them." [مسم البر 139]
(c) Constantly mentioning people's disagreements about religion: "This Imam said this, that one said that, some scholars say this, another opinion is such," etc., without ever deciding on the firm and original matter.
One problem with this is that mentioning the statements of others alongside the words of Allah and His Messenger (sallallahu alayhi wa sallam) does not befit a Muslim, especially when they contradict the Book and Sunnah, as this belittles the words of Allah and His Messenger (sallallahu alayhi wa sallam).
«دعوا كل قول عند قول محمد ... فما آمن فى دينه كمخاطر»
"Leave every statement before the statement of Muhammad (sallallahu alayhi wa sallam), for a person who is secure in his religion is not like one who is in danger."
Yes, if such statements are mentioned for the purpose of refutation, there is no harm, but that would not be "qil wa qal"—rather, it would be the refutation of "qil wa qal."
Another problem is that the listener of "qil wa qal" becomes confused as to which opinion to follow, and eventually deviates from the religion altogether.
A third problem is that when a person mentions too much "qil wa qal," he often does so without verification, which makes him among the liars, because the Messenger of Allah (sallallahu alayhi wa sallam) said: «كفي بالمرء كذبا ان يحدث بكل ما سمع» [مقدمه صحيح مسلم] "It is enough of a lie for a man to relate everything he hears."
A fourth problem is that in "qil wa qal," a person will say many things that are of no benefit to him in religion or in the world; therefore, excessive talking is inappropriate. The divine command is:
«وَالَّذِينَ هُمْ عَنِ اللَّغْوِ مُعْرِضُونَ» [23-المؤمنون:3]
"And (the believers are those) who turn away from vain talk."
The Messenger of Allah (sallallahu alayhi wa sallam) said:
«من حسن اسلام المرء تركه ما لا يعنيه»
"It is from the excellence of a man's Islam that he leaves what does not concern him."
«وكثره السوال» This also includes several things:
(a) In the time of the Messenger of Allah (sallallahu alayhi wa sallam), asking too many questions was forbidden lest, due to someone's question, things that were permissible due to silence would become forbidden for the Muslims.
«لَا تَسْأَلُوا عَنْ أَشْيَاءَ إِن تُبْدَ لَكُمْ تَسُؤْكُمْ» [5-المائدة:101]
"Do not ask about things which, if made apparent to you, would distress you."
(b) Unnecessarily inquiring into people's circumstances or asking about their personal matters—such idle curiosity is a disliked act.
(c) Asking questions about things that do not exist, mere hypothetical scenarios, or things that have not yet occurred—the righteous predecessors strongly disliked this. For example, some opinionated people raised the question: If a dog mates with a goat and a hybrid is born, is it lawful or unlawful? Then they themselves answered: If, when presented with meat and grass, it eats grass, it is lawful; if it eats meat, it is unlawful; if it eats both, it should be killed; if it barks, it is like a dog, otherwise like a goat; if it makes both sounds, it should be slaughtered; if it has a rumen, it should be eaten, otherwise not...
These people were only interested in inventing questions and fabricating answers, not in whether such a thing had ever happened or could happen. Tell me, where is an animal born from the mating of a dog and a goat found?
(d) Asking questions to entrap or embarrass scholars is against the honor of Muslims and the honor of knowledge.
(e) Asking people for wealth or other things. The Messenger of Allah (sallallahu alayhi wa sallam) took a pledge from some Companions that they would not ask people for anything. Some of them adhered to this pledge so strictly that if their whip fell from their horse, they would not ask anyone to hand it to them, but would dismount, pick it up themselves, and remount. [مسلم حديث 1043]

➑ «واضاعة المال» means wasting wealth, spending it in unlawful places, or spending beyond one's means or the appropriateness of the occasion—this is considered wasting wealth.