Readings from Fat·h al-Qawî al-Matîn
September 25, 2008 1 Comment
Shaikh al-‘Abbâd’s Explanation of al-Arba’în wa Tatammah al-Khamsîn by Imams an-Nawawî & Ibn Rajab
Hadîth no. 7
From Abî Ruqayyah Tamîm bin Aws ad-Dârî, may Allah be pleased with him, [who said] that the Prophet, may Allah send salutations and peace upon him, said,
«The religion is [sincere] advice.» His companions asked, “To whom?” He replied saying, «To Allah, to His book, to His messenger, and to the leaders of the Muslims as well as their general folk.»
Narrated by Muslim.
[Regarding] his statement «The religion is [sincere] advice,» this is a comprehensive word that indicates the importance of advice in the religion and that it is its basis and its support. What came of the Messenger’s explanation of Islam, faith, and excellence in the hadîth of Gabriel is included under it, as he named that ‘religion’ and he said, «This is Gabriel. He came to you teaching you your religion,» and this sentence resembles his statement, may Allah send salutations and peace upon him, «The Hajj is [the day of] ‘Arafah» and that is because it is the greatest pillar of the Hajj by whose passing, the Hajj escapes.
It is mentioned in the Mustakhraj of Abî ‘Awânah that the Prophet, may Allah send salutations and peace upon him, repeated this statement, «the religion is [sincere] advice,» three [times]; and it is without repetition in Sahîh Muslim. When the Companions heard this interest and concern for [sincere] advice and that it has this tremendous status, they [asked], “to whom, O Allah’s messenger?” So he replied with the five [things] mentioned in the hadîth. The exegesis of these five [things] has come from a group from the People of Knowledge. From the best that is what has come from Abî ‘Amr bin as–Salâh in his book, Siyânah Sahîh Muslim min al-Ikhlâl wal-Ghalat wa Himâyatuh min al-Isqât was-Saqat. On pg. 223-224 he said,
[Sincere] advice is a comprehensive word including the advisor’s supporting the advised with good aspects in [terms of] desires and actions. Thus, [sincere] advice to Allah, blessed and exalted is He, is His monotheism and describing Him with the characteristics of perfection and splendor together; declaring Him above whatever contradicts them and opposes them; avoidance of [acts of] disobedience to Him; performance of [acts of] obedience to Him and [things that cause] His love with the quality of sincerity; loving for His [sake] and hating for His [sake]; struggling against whoever disbelieved in Him, exalted is He; and whatever corresponds to that, calling to that and urging upon it.
Advice to His book is faith in it; aggrandizing it and declaring it to be above [other books, imperfections, contradictions, etc.]; reciting it with its deserved recitation; stopping with its commands and its prohibitions; comprehending its generalities and its examples; reflecting on its verses and calling to it; and driving away the distortions of the exaggerators and the attacks of those who deviated from it.
Advice to His messenger, may Allah send salutations and peace upon him, is close to that: faith in him and in what he came with.
Advice to the general folk of the Muslims (here they are whoever is [from the Muslims], with the exception of those given the authority from them) is directing them to their benefits, teaching them the affairs of their religion and their worldly [life], veiling their imperfections, plugging up their voids, aiding them against their enemies and defending them, keeping away from disloyalty and envy for them, that one loves for them what he loves for himself and disliking for them what he dislikes for himself, and whatever resembles that.
What is gathered from the hadîth:
the clarification of the magnitude of the advice’s standing and its tremendous position in the religion;
the clarification of who the advice is for;
the [earnest] advocating of the advice for the mentioned five in the hadîth;
the Companions’ avidity for cognition of the religion’s affairs; and that is through their question of who the advice is for;
that the religion is applied to the deed, because of the advice being called a religion.
 [t] I.e., Islam, faith, and excellence.
 [t] Ar. hajj – pilgrimage. It refers to the greater pilgrimage to Mecca, which is held during the beginning of the Islamic month of Muharram.
 [t] I.e., the day of ‘Arafah.
 [t] I.e., you miss the day of ‘Arafah, you lose your Hajj.
 [t] Ar. jihâd – struggle, endeavour (against something); fight, battle. In explaining Imam Muhammad bin ‘Abdil-Wahhâb’s statement from Kashf ash-Shubuhât, “So Allah’s soldiers are dominant with the proof and the tongue, just as they are dominant with the sword and the spear,” Shaikh Muhammad bin Sâlih bin ‘Uthaimîn stated,
The writer, may Allah have mercy on him, indicated that Allah’s soldiers are His believing servants who aid Allah and His messenger, striving against the people in two matters. The first is the proof and the clarification. This is with respect to the hypocrites who do not make their enmity of the Muslims obvious. These ones are struggled against with the proof and the clarification. The second is the one who is struggled against with the sword and the spear. They are those who are obvious in their enmity; they are the pure disbelievers who are known for their disbelief. Regarding this and that which is mentioned before it, Allah says, «O Prophet, struggle against the disbelievers and the hypocrites and be harsh against them. Their abode will be Hell, and the outcome is wretched» (66:9).
Struggling by the proof and the clarification is for the disbelievers first, then they are struggled against by the sword and the spear second. They are not struggled against with the sword and the spear except after establishment of the proof against them.
The obligation upon the Islamic nation is to fight every weapon directed towards Islam with what befits it. So whoever wages war against Islam by way of ideologies and statements, it is obligatory to clarify the falsehood of what they are upon with logical theoretical evidences linked to the legislative evidences. Those who wage war against Islam from the direction of economy, it is obligatory that it be defended against—rather, it is to be attacked if possible with the likes of what they age war against Islam with. Those who wage war against islam with weapons, it is obligatory that they be opposed by what befits those weapons.