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alternation of night and day , there are indeed signs for men of
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when I reached the verse,
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[1]
Sahh Ibn Hibba n (620). Shu'aib Al-Arna oot said, Its chain is authentic and
fulfills the conditions of (Imam) Muslim.'' And in Silsilatul-Ahadth As-Sahhah
(68), Al-Alban said about this Hadth, Its chain is good.''
d (904). In Mukhtasar Shama (Hadth number: 276), Al-
[2]
Abu Da wu il At-Tirmidh
``How (will it be) then , when We bring from each nation a witness
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``O Ibn 'Auf , verily , it is simply mercy . . . . Verily , the eye sheds
tears , and the heart becomes sad ; nonetheless , we do not (with our
|
tongues) say anything other than that which pleases our Lord .`` Then
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``Verily , I am not crying ; what you see from me is nothing more than
every situation . Verily , even while his soul is being removed from his
[1]
body , he is praising Alla
h , the Possessor of Might and Majesty .'''
|
men. When the Prophet reached his daughter, the infant was
given to him, and he placed it in his lap.'' According to one
account, Usamah 4 likened the infant's soul and body,
respectively, to something small that shook about in an old,
worn-out, dry container. What he meant by the analogy was that
the infant was weak and frail. Usamah 4 said, Then the
Prophet'seyeswelledupwithtears.''UponseeingtheProphet |
in that condition, Sa`d 4 said, O Messenger of Allah, what is
|
this?'' The Prophet replied, This is mercy, which Allah has
placed in the hearts of His slaves.'' According to one particular
narration, the Prophet said, |
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Abu Da
wu d, Al-Alba n declared the authenticity of this Hadth (2/289).
The Noble Prophet a Mercy to Mankind 105
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``Zaid took the (army's) banner , after which he was struck (by
fatal hits with arrows and swords) ; then , when Ja'far took it , he
too was struck down (to the ground) . Next , Ibn Rawa
hah took the
As the Prophet |
described the deaths of those three noble
Companions, tears flowed from his eyes. He went on to |
mention that the banner was then taken by a sword from the
|
swords of Allah - and here, he of course was referring to Khalid
ibn Wald 4; and that the Muslim army was then granted victory,
and was given a way out of their dangerous predicament.[1]
10) Abu Hurairah 4 related that, one day, the Prophet visited |
his mother's grave. As he stood there, he cried, which caused
those around him to cry as well. Explaining why he was
crying, he then said,
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``O my Lord , did You not promise me that You wouldn't punish
[2]
them .''
[1]
Ibn Khuzaimah (899) (2/53), and Ahmad (1/125, 2/222). And in Sahh Ibn
Khuzaimah (2/52), Al-Alban and Al-`Azham ruled that the chain of this
Hadth is authentic.
[2]
h Ibn Khuzaimah (901). Al-Alba
Sah n and Al-'Adham said, The chain of this
Hadth is authentic.'' Refer to Sah h Ibn Khuzaimah (2/53); also, in Shama il At-
|
15) The Prophet cried when he realized he had made a wrong
decision following the Battle of Badr. After the battle was
over with, and after the prisoners were rounded up, the
Messenger of Allah |
turned to his two most trusted
advisers and asked them, What do you think we should do
with these (prisoners)?'' Abu Bakr 4 spoke first: O Prophet
of Allah! They are our cousins and our fellow clansmen.
Therefore, I think you should take ransom money from them
(i.e., rather than kill them, you should allow them to buy
their freedom); for (that wealth) will give us strength over the
disbelievers. And perhaps Allah will guide them to Islam.''
And what do you think, O son of Al-Khattab?'' the
Messenger of Allah |
asked 'Umar 4. `Umar 4 replied,
By Allah, no! O Messenger of Allah, I do not see eye-to-eye
with Abu Bakr 4 on this matter. I think that you should
grant us authority over them, so that we can then strike their
necks (i.e., kill them). Therefore, you should grant authority
to `Ali 4 over 'Aql, so that `Ali 4 can then strike his neck.
And give me authority over so-and-so (here, 'Umar 4
mentioned the name of one of his relatives).'' Or in other
words, 'Umar 4 wanted each disbelieving prisoner to be
killed by one of his Muslim relatives. For indeed, these
(prisoners),'' continued 'Umar 4, are the leaders and
chieftains of the polytheists.'' When he later described
what happened next, 'Umar 4 said, The Messenger of
|
Allah liked, not what I said, but what Abu Bakr 4 said.
When I returned the next day, I saw the Messenger of Allah
|
and Abu Bakr 4, both of whom were sitting down and
crying. I said, `O Messenger of Allah! Tell me why you and
your companion are crying. If I am able to cry, I too will cry;
if not, I will feign crying as a show of solidarity to (both of
you in) your crying.' The Messenger of Allah said, |
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The Noble Prophet a Mercy to Mankind 109
It was a tree that was situated very near to the Prophet |. Allah
then revealed the verse:
/ E} ... : 9 8 7 6 5 4 3 2 1 0 {
}R Q P O N{: - .q
``It is not for a Prophet that he should have prisoners of war (and
(among his enemies) in the land . You desire the good of this world
torment would have touched you for what you took . So enjoy
what you have gotten of booty in war , lawful and good .'' (Qur'an
8:67-69)
Thus, as 'Umar 4 pointed out, Allah made war booty lawful for
them.[1]
16) 'Abdullah ibn 'Amr 5 reported that the Prophet once |
recited these two verses, the first containing the saying of
Ibrahm /, and the second consisting of the saying of
'Eesa /:
}e d c b a ` _ ^ ] \ [{
[1]
Muslim (1763).
110 A Mercy To The Universe
``If You punish them , they are Your slaves , and if You forgive
them , verily You , only You are the All-Mighty , the All-Wise .''
(Qur'an 5:118)
Having recited these Verses, the Prophet | raised his hands and
said,
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``O Alla
h , my Ummah (Nation)! my Ummah!'' And then he |
crying . When this happened , Alla
h said to the noblest of Angels ,
O Jibr
l , go to Muhammad , even though your Lord is Most
/
|
Jibr
l went and asked the said question , the Messenger of
Alla
h informed him about what he had said (i .e . he informed
him that he was crying out of mercy and compassion for his
crying . Alla
h ( then said , ``O Jibr
l , go to Muhammad and say
L L L L L
[1]
Muslim (202).
His Kindness Towards Children
|
In everything he did, the Prophet reached a level of what could
perhaps best be described as human perfection, or human
completeness. Each and every fathomable noble quality he
possessed in the highest degree possible for human beings. His
manners in general, and his treatment of children in particular,
were certainly not exceptions to that rule.
| |
To be sure, the Prophet was serious - he came with a serious
message upon which hinged the ultimate fate of mankind. And
yet, because of his lofty manners, a smile could frequently be seen
|
on his face. He cared a great deal for his Companions, and if he
was kind towards adults, he was even more kind and caring
towards children. In fact, in his dealings with children, the
|
Prophet was not only just merciful and kind, but playful as
well. And while we recognize that no one among us can reach his
level of kindness and mercy, we must strive to emulate his lofty
manners and his kind dealings to the best of our abilities. The
112 A Mercy To The Universe
[1]
Bukha
r
(77) and Muslim (1/456) (265) (33).
[2]
Refer to Fathul-Bar, by Ibn Hajar (1/172).
[3]
I heard him say this during a speech he delivered on Sahh Al-Bukhar , Hadth
number: 77.
His Kindness Towards Children 113
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[2]
``Mercy is not shown to the one that is not merciful himself .''
[1]
Muslim (2329).
(5997).
[2]
Bukha
r
Raiha
ns of this world .''
Years later, this prophecy came true, for it was through Al-
Hasan 4 that Allah ( made peace between two huge groups
of Muslims: Mu'awiyah 4 along with his followers, on the one
hand, and the followers of 'Ali ibn Abi Talib 4 on the other.
Al-Hasan 4 ended the conflict by giving up his claim to the
caliphate, and by thus allowing Mu'awiyah 4 to become the
new Khalfah of the Muslim Nation. It was through this
magnanimous gesture on Al-Hasan's part that Allah ( saved
the Muslim Nation from a prolonged war and from the great
bloodshed that would have resulted from that war.[2]
[1]
Bukha
r
(3746).
[2]
Refer to Bukhar (2704).
His Kindness Towards Children 115
[1]
O Alla
h, I indeed love him, so love him as well.''
-9> .D 2Yr0
[1]
Bukha
r
(3749).
116 A Mercy To The Universe
``O Alla
h , have mercy on them , for indeed , I have mercy on them .''
[2]
O Alla
h, I indeed love them, so love them as well.''
``What he literally said was that he hoped she would remain alive
even after the clothes she was wearing became torn and
[1]
ragged .''
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length ; but then I hear the crying of a baby , and I quicken the
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[1]
Bukha
r
(707).
[2]
Bukha
r
(6247) and Muslim (1708).
[3]
Fathul-Ba
r
, by Ibn Hajar (10/583).
His Kindness Towards Children 119
``O young boy , do you give me permission to first serve the elders
[1]
(that are present in this gathering)?''
[1]
Bukha
r
(2351).
120 A Mercy To The Universe
|
The Prophet then handed the cup over to him. According to
another account of the same story, the child replied, By Allah,
no! O Messenger of Allah, in terms of the share that I have to
receive from you, I prefer no one to my own self.'' The Messenger
|
of Allah then placed the cup in the child's hand.[1]
Example Number Twelve:
Umm Qais bint Maihsin 6 once visited the Prophet , bringing |
along with her one of her sons, who had not yet began to eat solid
|
food. After the Messenger of Allah placed the baby in his lap,
the baby urinated, thus spoiling a part of the Prophet's garment.
Rather than become angry or upset, the Prophet simply |
sprinkled water over the affected part of his garment, without
actually washing it.[2]
L L L L L
[1]
Bukha
r
(2451).
[2]
Bukha
r
(223).
His Good Manners
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His Good Manners 123
``The believers that will have the most complete Faith (Ima
n) are
[1]
the ones that have the best manners .''
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``Verily , among the most beloved of you to me , and the ones that
[1]
At-Tirmidh
(3/437) (1162) and Abu Dawud (4/220). And in Sahh At-Tirmidh
(1/340), Al-Alban ruled that this Hadth is Hasan (acceptable).
[2]
At-Tirmidh
(3/370) (2019); and in Sahh Sunan At-Tirmidh, Al-Alban declared
the authenticity of this Hadth.
124 A Mercy To The Universe
``Verily , among the best of you are those of you that possess the
[1]
best manners .''
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)PD s!G )# 7# .1r .0 )#&$ M1# 2k "r; 2R .#
[1]
Bukha
r
(10/452) (6029) and Muslim (4/1810) (2321).
His Good Manners 125
``Verily , through his good manners the believer reaches the level
of someone who (constantly) fasts and stands (up late in the night
[1]
to pray) .''
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``If you have four things in you , so don't warry about what lost the
5) The Prophet |
advised Muslims in general, and Muslim
preachers in particular, to have good manners in their dealings
|
with people. When the Prophet sent Mu'adh ibn Jabal 4 to
Yemen, he made him the governor and judge of that region; he
further expected Mu'adh 4 to preach the message of Islam to
those of Yemen's inhabitants that had not yet become
Muslims. And one of the things the Prophet said to |
Mu'adh 4 before he left was,
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[3]
And show good manners in your dealings with people.''
}} | { z y x w{
``Show forgiveness , enjoin what is good , and turn away from the
Qur'a
n .''
from his narration of the Hadth); Musnad Ahmad (2/381); and Al-Hakim, who
ruled that this Hadth is authentic. Adh-Dhahab concurred with Al-Hakim's
ruling on this Hadth (2/613). Refer to Al-Ahadth As-Sahhah, by Al-Alban (1/
75) (45).
Muslim (1/513) (746).
[2]
His Good Manners 127
a man who had been among the most bitter foes of Prophet |
gave this testimony: By Allah, the Messenger of Allah gave |
me a great deal, and that at a time when he was the most
despised of people to me. He then continued to give me more
and more until he became the most beloved of people to me.''[1]
And yet another man, having been forgiven by the Prophet |
for his crimes, returned to his people and said, I have come to
you from the best of people.'' He then preached the message of
Islam to his people, and as a result, a great many of them
became Muslims.
|
8) In his Prayers, the Prophet would ask for the best from this
world and the Hereafter. Therefore, if he asked for a particular
thing, it behooves us to ask for that very same thing. One of the
|
things the Prophet frequently asked for was for Allah to
guide him to have good manners. In fact, he would start his |
late-night voluntary Prayers with the supplication,
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``And guide me to the best of manners , for none save You guides
[2]
[people] to the best of manners .''
``O Alla
h , just as You have fashioned me physically upon a good
[3]
form , help me make better my manners .''
[3]
and Ahmad (6/68); and in Al-Irwa
Al-Baihaq n
Al-Ghaleel (1/113) (74), Al-Alba
had you been severe and harsh-hearted , they would have broken
away from about you ; so pass over (their faults) , and ask
(Alla
h's) Forgiveness for them ; and consult them in the affairs .''
(Qur'an 3:159)
} Y X W V U T{
In another Verse, He ( said:
``And be kind and humble to the believers who follow you .''
(Qur'an 26:215)
E D C B A @ ? > ={
}J I H G F
``Verily , there has come unto you a Messenger (Muhammad)
repent to Alla
h , and beg Him to pardon and forgive your sins , in
order that you may enter Paradise and be saved from the
punishment of the Hellfire) , for the believers (he is) full of pity ,
``Indeed Alla
h conferred a great favour on the believers when He
|
instructing them (in) the Book (the Qur'a
n) and Al-Hikmah
(the wisdom and the Sunnah of the Prophet i .e . his legal ways ,
}W V U T S{
``And We have sent you (O Muhammad) not but as a mercy
}L K J I H G F E D C{
``Muhammad is the Messenger of Alla
h , and those who are with
His Good Manners 131
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themselves .'' (Qur'an 48:29)
"! yz
Q
}- , + * ) ( ' & % $ # y{
Q
Alla
h [Islamic Monotheism , i .e . to worship none but Alla
h
|
your instructions from the Qur'a
n and the Sunnah - the legal
Oneness of Alla
h and in His Messenger Muhammad) the glad
with) Alla
h and the Last Day and remembers Alla
h much .''
(Qur'an 33:21)
k j i h g f e d c b a `{
}p o n m l
w
Q
``O you who believe! Why do you say that which you do not do?
As for the first stage, that of seeking out knowledge, it is the very
first thing that Allah has commanded us to aquire:
}< ; : 9 8 7 6 5 4 3{
``So know (O Muhammad) that La ilaha ill-Alla
h (none has the
sin , and also for the (sin of) believing men and believing women .''
(Qur'an 47:19)
: 9 8 7 6 5 }4>3=2 <1;{
made it clear that performing righteous good deeds'' comes
before calling one another to the truth'':
w
Q v
Q
Alla
h has ordained , and abstain from all kinds of sins and evil
}1 0 / . - , + * ){
``O you who believe! If you obey and fear Alla
h , He will grant you
Furqa
n (a criterion) [(to judge between right and wrong) , or
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[1]
Abu Da
wu
d (792), Ahmad (3/474), and Ibn Ma
jah (3847). Refer to Sah
h Ibn
Ma
jah (2/328).
His Good Manners 135
obviously , still within Paradise itself) for the one who stops
joking ; and a house in the uppermost part of Paradise for one who
[1]
develops good manners .''
14) Good manners rank very high among the deeds that help a
Muslim in his goal of entering Paradise. When the Prophet |
was asked about the deeds that most often lead to people
entering Paradise, he said, |
y p o o r G o r o hn uG i n r n z
s!H )PD .r8
[2]
Taqwallah (the fear of Alla
h) and good manners.
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``Shall I not inform you about those upon whom the Hellfire is
[1]
Abu Da
wu
d (4800). Al-Alban ruled that this Hadth is Hasan (acceptable) both
in Sahh Abu Dawud (3/911) and Silsilatul-Ahadth As-Sahhah (273).
[2]
At-Tirmidh
(4/363) (2005). Refer to Jamai' Al-Usool (11/694). And in Sahh At-
Tirimdh
(2/194), Al-Alban ruled that this Hadth is Hasan.
[3]
At-Tirmidh
(4/654) (2488). Refer to Jamai' Al-Usool (11/698). And in Sahh At-
Tirmidh
, Al-Alban declared the authenticity of this Hadth.
136 A Mercy To The Universe
L L L L L
[1]
Mada
rij As-Sa
lik
n (2/308).
His | Generosity
the Prophet | more than the world and all of the world's
wealth.[1]
Example Number Two:
In his Sahh compilation, Imam Muslim related a narration that
describes how, after the Conquest of Makkah, the Prophet |
engaged the last remaining stronghold of the disbelievers in the
region, at a place called Hunain. The early stages of the battle that
ensued were difficult, but in the end, Allah bestowed victory
upon the Muslims. On that day - a day during which the Muslims
|
gained a large quantity of war booty - the Prophet was most
generous to those members of the Quraish that had just embraced
Islam or that were still uncertain as to whether or not they would
become Muslims.
Here (I am speaking of) people who had shown enmity towards
|
the Prophet for many years and in spite of their past evils, and
in spite of the fact that the Muslims did not need their help - for
|
Islam by that time had many adherents - the Prophet not only
forgave them, but acted generously towards them as well. For
example, as he was distributing the spoils of Hunain, the Prophet
| gave one-hundred sheep to Safwan ibn Umayyah, one of the
bitterest foes of Islam. Then during the same meeting the Prophet
| |
gave him one-hundred more sheep; and then he gave him
yet another one-hundred sheep. At the time, Safwan was a
polytheist, but he was so moved by the Prophet's generosity that
he embraced Islam. He 4 later said, By Allah, the Messenger of
|
Allah gave me a great deal, and at that time he was the most
despised of people to me. He then continued to give me more and
more until he became the most beloved of people to me.[2]
Anas 4 said, If all a man wanted was worldly benefit (which is
what prompted him to accept generous gifts from the Prophet ), |
[1]
Refer to Sharh An-Nawaw (15/72).
Muslim (2313).
[2]
His Generosity 141
who, under the wrong circumstances, could easily leave the fold
|
of Islam. Such people, the Prophet felt, needed encouragement.
|
He said,
n o r
f C n n r n , o r n E n Cn go o n hn , n o G r no Ez
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6
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fearing that he will be thrown into the Hellfire on his face .''
and very little, if anything, to the people of the Ansar - the native
inhabitants of Al-Madnah whom he loved a great deal.
Example Number Three:
Some Muslims are harsh towards non-Muslims, thinking that, in
doing so, they are following the teachings of Islam. To be sure,
they are wrong. While a Muslim hates disbelief, he desires good
for the disbelievers: He wants them to be guided to Islam, so that
they can be saved from the Hellfire. As such, the Prophet was |
kind and generous towards non-Muslims.
On one occasion, upon coming across a disbelieving woman, the
|
Prophet used the water she had in two canteens in order to
provide drink for his Companions 5. Through a miracle from
Allah, the canteens became more filled than they had been when
the Prophet |
began to remove water from them. After this
occurred, the Prophet |
said to his Companions 5, Gather
[1]
Bukha
r
(1478) and Muslim (1059).
(6/249) (3143-3349).
[2]
Bukha
r
His Generosity 143
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The Prophet's Justice
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during which there will be no shade save His shade : A just ruler ,
[1]
a young person who grows up in the worship of Alla
h . . .''
[1]
Bukha
r
(660) and Muslim (1031).
146 A Mercy To The Universe
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they will be to the right of the Most-Merciful One - and both His
hands are right . They are the ones who are just in their rulings ,
among the families , and with all over which they have
[1]
authority .''
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``O people , what destroyed the people who came before you was
leave him (and not punish him) ; and if someone who was deemed
weak among them stole , they would apply the divinely decreed
Hand , were Fa
timah the daughter of Muhammad to steal , I
|
He then gave the order, and the Makhzum woman's hand was
cut off. `Aaisha 4 later said about her, She afterwards, through
reforming her character, made a good repentance. She even got
married, and she would come to me (for help), and I would discuss
her need for help with the Messenger of Allah .''[1] |
Justice is the opposite of all things unjust: wrongdoing, tyranny,
oppression, and transgression. Allah ordered us to be just in our
speech, in our judgments, and in our dealings. He ( said:
[1]
Bukha
r
(6786, 6788) and Muslim (1688). Also, refer to both Sharh An-Nawaw
(11/186) and to Fathul-Bar (12/95, 96).
The Prophet's Justice 149
}q p o n m l k{
``And whenever you give your word (i .e . judge between men or
(Qur'an 4:58)
the Prophet |
said, I will not bear witness upon injustice.''
And according to yet another wording of the story, An-
No'man's father said, Verily, I have given this servant-boy to
my son as a gift.'' The Prophet |
asked, Have you given a
similar gift to each of your sons?'' An-No'man's father replied,
|
No.'' The Prophet then said, Then take him back.'' Finally,
according to Imam Muslim's narration of this story, the Prophet
| said, Do you not want your other sons to be dutiful to you,
just as you want that particular son to be dutiful to you?'' An-
No'man's father replied, Yes.'' The Prophet said, Then, |
verily, I will not bear witness (over the giving of this gift).''[1]
This Hadth highlights the importance of giving equal treatment
to one's children. During a discourse, I heard our esteemed
Shaikh, Imam 'Abdul-'Azz Ibn Baz (May Allah have mercy on
him), make this commentary on the above-mentioned story: It
is clearly prohibited to give any kind of preferential treatment
to certain of one's children, to the exclusion of the rest.
Preferential treatment from parents breeds enmity, hatred, and
jealousy among children. Incidentally, the correct opinion is that
in everyday life, just as in inheritance law, parents should give
each son twice as much as they give each daughter. Also,
parents should give equal treatment to both their obedient and
disobedient children (by giving them similar gifts, for instance);
at the same time, however, they should admonish and advise
those of their children that are disobedient.[2]
Example Number Three:
|
`Aaisha 6 said, The Messenger of Allah would distribute (his
time, his money, etc.) fairly among his wives.'' And knowing that
|
he had done his utmost to divide his time and his wealth fairly
among his wives, the Prophet said, |
[1]
Bukha
r
(2586, 2587, 2650) and Muslim (1623).
[2]
I hear him say this during a lecture he gave on Hadth number 2586 of Sahh Al-
Bukha .
r