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ÑÏ: The Prophet’s Methods for Correcting People’s Mistakes 6 - Showing compassion to the one who is making a mistake. This applies in the case of those who deserve compassion, who feel remorse and show that they have repented, as is sometimes the case when people come to ask questions and find out, as in the following story. Ibn ‘Abbaas reported that a man who had divorced his wife by zihaar and then had intercourse with her came to the Prophet (peace and blessings of Allaah be upon him) and said, “O Messenger of Allaah, I divorced my wife by zihaar then I had intercourse with her before I offered kafaarah (expiation).” He said, “What made you do that, may Allaah have mercy on you?” He said, “I saw her anklets in the moonlight.” He said, “Then do not go near her until you have done that which Allaah commanded you to do.” (Abu ‘Eesa said, this is a hasan ghareeb saheeh hadeeth. Saheeh Sunan al-Tirmidhi, no. 1199) Abu Hurayrah (may Allaah be pleased with him) said: “Whilst we were sitting with the Prophet (peace and blessings of Allaah be upon him), a man came to him and said, ‘O Messenger of Allaah, I am doomed!’ He said, ‘What is the matter with you?’ He said, ‘I had intercourse with my wife whilst I was fasting.’ The Messenger of Allaah (peace and blessings of Allaah be upon him) said, ‘Are you able to set a slave free?’ He said, ‘No.’ He said, ‘Can you fast for two consecutive months?’ He said, ‘No.’ He said, ‘Do you have the wherewithal to feed sixty poor persons?’ He said, ‘No.’ The Prophet (peace and blessings of Allaah be upon him) said nothing more about the matter for a while, and whilst we were sitting there like that, a large basket full of dates was brought to the Prophet (peace and blessings of Allaah be upon him). He said, ‘Where is the one who was asking?’ The man said, ‘Here I am.’ He said, ‘Take this and give it in charity.’ The man said, ‘Who is poorer than me, O Messenger of Allaah? By Allaah, there is no family in Madeenah poorer than mine.’ The Prophet (peace and blessings of Allaah be upon him) smiled until his eyeteeth were visible, then he said, ‘Feed your family with it.’” (Reported by al-Bukhaari, Fath, 1936). This person who had made a mistake and came to ask about it was not joking or taking the matter lightly. He felt remorseful and guilty, as is clear from his saying “I am doomed.” For this reason, he deserved pity and compassion. The report narrated by Ahmad (may Allaah have mercy on him) makes the man’s state even clearer: Abu Hurayrah reported that a Bedouin came, hitting his cheeks and tearing out his hair, and saying, “I am sure that I am doomed!” The Messenger of Allaah (peace and blessings of Allaah be upon him) said to him, “What makes you doomed?” He said, “I had intercourse with my wife during Ramadaan.” He said, “Can you free a slave?’ He said, “No.” He said, “Can you fast for two consecutive months?” He said, “No.” He said, “Can you feed sixty poor persons?” He said, “No,” and mentioned how poor he was. A large basket containing fifteen saa’ of dates was brought to the Messenger of Allaah (peace and blessings of Allaah be upon him), and the Prophet (peace and blessings of Allaah be upon him) said, “Where is that man? … Feed the poor with this.” He said, “O Messenger of Allaah, there is no one in Madeenah who is poorer than my family.” The Messenger of Allaah (peace and blessings of Allaah be upon him) smiled until his eyeteeth were visible and said, “Feed your family.” (Al-Musnad, 2/516. Al-Fath al-Rabaani, 10/89) 7- Not hastening to tell someone he is wrong. Something happened to ‘Umar which he himself told about: “I heard Hishaam ibn Hakeem ibn Hizaam reciting Soorat al-Furqaan during the lifetime of the Messenger of Allaah (peace and blessings of Allaah be upon him). I listened to his recitation, and he was reciting it differently to the way that the Messenger of Allaah (peace and blessings of Allaah be upon him) used to recite it. I nearly interrupted his prayer, but I waited until he had said the salaam, then I grabbed him by his cloak and said, ‘Who taught you to recite this soorah I heard you reciting?’ He said, ‘The Messenger of Allaah (peace and blessings of Allaah be upon him) taught me to recite it.’ I said, ‘You are lying! The Messenger of Allaah (peace and blessings of Allaah be upon him) taught me to recite it differently.’ I took him to the Messenger of Allaah (peace and blessings of Allaah be upon him) and said, ‘I heard him reciting Soorat al-Furqaan differently than the way you taught me to recite it.’ The Messenger of Allaah (peace and blessings of Allaah be upon him) said, ‘Let him go. Recite, O Hishaam.’ He recited it as I had heard him recite it. The Messenger of Allaah (peace and blessings of Allaah be upon him) said, ‘This is how it was revealed.’ Then he said, ‘Recite, O ‘Umar.’ So I recited it as he had taught me. The Messenger of Allaah (peace and blessings of Allaah be upon him) said, ‘This is how it was revealed. This Qur’an was revealed with seven ways of recitation, so recite it in the way that is easiest for you.’ ” (Reported by al-Bukhaari, al-Fath, 4992). Among the educational methods we learn from this story are the following: • Telling each one to recite in front of the other and approving their recitation was more effective in confirming that both were correct and neither was wrong. • When the Prophet (peace and blessings of Allaah be upon him) told ‘Umar to let go of Hishaam, this was preparing both parties to listen in a calm manner. This was an indication that ‘Umar (may Allaah be pleased with him) had been too hasty. • A person who is seeking knowledge should not be too hasty to condemn any opinion that differs from that with which he is familiar; he should first be sure of what he is saying, because that opinion may turn out to be a valid scholarly opinion. Another relevant point is that one should not hasten to punish someone who makes a mistake, as we see in the following story: An-Nisaa`i (may Allaah have mercy on him) reported from ‘Abbaad ibn Sharhabeel (may Allaah be pleased with him) who said: “I came with my (paternal) uncles to Madeenah, and we entered one of the gardens of the city. I rubbed some of the wheat, and the owner of the garden came and took my cloak and hit me. I came to the Messenger of Allaah (peace and blessings of Allaah be upon him) asking for his help. He sent for that man and they brought him to him. He said to him, ‘What made you do that?’ He said, ‘O Messenger of Allaah, he went into my garden and took some of my wheat and rubbed it.’ The Messenger of Allaah (peace and blessings of Allaah be upon him) said, ‘You did not teach him if it was the matter of him not knowing, and you did not feed him if it was the matter of him being hungry. Give him back his cloak.’ And the Messenger of Allaah (peace and blessings of Allaah be upon him) ordered that I should be given a wasq or half a wasq ( measure of wheat).” (Al-Nisaa`i, al-Mujtabaa, Kitaab Aadaab al-Qudaat, Baab al-Isti’daa’; Saheeh Sunan al-Nisaa`i, no. 4999). From this story we learn that we should find out the circumstances of the one who is making a mistake or acting in an aggressive manner, so that we may know the right way to deal with him. We may also note that the Prophet (peace and blessings of Allaah be upon him) did not punish the owner of the garden, because he was in the right, but he had handled the matter wrong. He pointed out to him that the way he had dealt with someone who knew not better was inappropriate in such circumstances, then he taught him how to handle the matter properly, and told him to give back the garment he had taken from the hungry man. 8 - Remaining calm when dealing with people’s mistakes - especially when being too harsh could make matters worse and do more harm than good. We can learn this from looking at how the Prophet (peace and blessings of Allaah be upon him) dealt with the mistake made by the Bedouin who urinated in the mosque, as was reported by Anas ibn Maalik, who said: “Whilst we were in the mosque with the Messenger of Allaah (peace and blessings of Allaah be upon him), a Bedouin came and stood urinating in the mosque. The Companions of the Messenger of Allaah (peace and blessings of Allaah be upon him) said, ‘Stop it! Stop it!’ But the Messenger of Allaah (peace and blessings of Allaah be upon him) said, ‘Do not interrupt him; leave him alone.’ So they left him until he had finished urinating, then the Messenger of Allaah (peace and blessings of Allaah be upon him) called him and said to him, ‘In these mosques it is not right to do anything like urinating or defecating; they are only for remembering Allaah, praying and reading Qur`aan,’ or words to that effect. Then he commanded a man who was there to bring a bucket of water and throw it over the (urine), and he did so.” (Saheeh Muslim, no. 285). The principle which the Prophet (peace and blessings of Allaah be upon him) followed in dealing with this mistake was to treat the man gently, not to be harsh with him. Al-Bukhaari reported from Abu Hurayrah (may Allaah be pleased with him): “A Bedouin urinated in the mosque, and the people got up to sort him out. The Messenger of Allaah (peace and blessings of Allaah be upon him) said to them, ‘Leave him alone, and throw a bucket of water over it. You have been sent to make things easy for people, not to make things hard.’ ” (Fath, 6128). |
ÑÏ: The Prophet’s Methods for Correcting People’s Mistakes The Sahaabah, may Allaah be pleased with them, were very keen to denounce the bad thing they had seen and to keep their mosque clean and pure, as is indicated in the various reports of this hadeeth, which describe them as shouting at him, getting up to sort him out, rebuking him and hastening to deal with him, or telling him to “Stop it!” (Jaami’ al-Usool, 7/83-87). But the Prophet (peace and blessings of Allaah be upon him) was thinking of the likely consequences of the two options – stopping him or leaving him alone. If they tried to stop him, forcing a man to suppress his urination could do him harm, and if he was unable to stop but moved away because he was afraid of them, the impurity would be spread over a wider area of the mosque and on the man’s body and clothing. The Prophet (peace and blessings of Allaah be upon him) had the farsightedness to see that leaving the man alone until he had finished urinating was the lesser of two evils, especially since the man had already started doing it, and it was a problem that they would be able to do something about by cleaning it afterwards. So he told his companions to leave him alone and not to interrupt him. He told them to leave him alone because this was in the better interests of all and would ward off a worse evil by putting up with the lesser evil. It was also reported that the Prophet (peace and blessings of Allaah be upon him) asked the man the reason for his action. Al-Tabaraani reported in al-Kabeer that Ibn ‘Abbaas (may Allaah be pleased with him) said: “A Bedouin came to the Prophet (peace and blessings of Allaah be upon him) and pledged allegiance to him in the mosque. Then he went away and started to urinate. The people wanted to stop him, but the Prophet (peace and blessings of Allaah be upon him) said, ‘Do not stop a man when he is urinating.’ Then he asked him, ‘Are you not a Muslim?’ He said, ‘Of course.’ He said, ‘What made you urinate in our mosque?’ He said, ‘By the One Who sent you with the truth, I thought it was just like any other place so I urinated in it.’ The Prophet (peace and blessings of Allaah be upon him) called for a bucket of water and poured it over the urine.” (Reported by al-Tabaraani in al-Kabeer, no. 11552, vol. 11, p.220. Al-Haythami said in al-Majma’: its men are the men of saheeh, 2/10). This wise manner of dealing with the problem had a far-reaching effect on the Bedouin, as is clear from his reaction. Ibn Maajah reported that Abu Hurayrah said: “A Bedouin entered the mosque where the Messenger of Allaah (peace and blessings of Allaah be upon him) was sitting, and said, ‘O Allaah, forgive me and Muhammad, and do not forgive anyone else.’ The Messenger of Allaah (peace and blessings of Allaah be upon him) smiled and said, ‘You are narrowing something vast.’ Then (the Bedouin) went away to the furthest part of the mosque, opened his legs, and began to urinate. After he had learnt better, the Bedouin said, ‘He got up, may my mother and my father be sacrificed for him, he did not rebuke me or insult me. He just said, “We do not urinate in this mosque; it was only built for the remembrance of Allaah and for prayer.” Then he called for a bucket of water and poured it over the urine.’ ” (Sunan Ibn Maajah, ‘Abd al-Baaqi edn., 529; Saheeh Ibn Maajah, 428). Ibn Hajar (may Allaah have mercy on him) mentioned in his commentary a number of things we learn from the hadeeth about the Bedouin, among which are the following: • We should be gentle when dealing with one who is ignorant and teach him what he needs to know without rebuking him, so long as he is not acting out of stubbornness, especially if he is one who needs to be won over. • The Prophet (peace and blessings of Allaah be upon him) was kind and dealt nicely with him. • The idea of taking precautions against impurity (najaasah) was well-established in the minds of the Sahaabah, which is why they hastened to denounce it in the presence of the Prophet (peace and blessings of Allaah be upon him) without first asking his permission. The idea of enjoining what is good and forbidding what is evil was also well-established in their minds. • We should also hasten to remove anything objectionable when there is nothing to stop us from doing so, because when the man had finished urinating, the Prophet (peace and blessings of Allaah be upon him) issued instructions that the place should be cleaned with water. 9 - Explaining the seriousness of the mistake. Ibn ‘Umar, Muhammad ibn Ka’b, Zayd ibn Aslam and Qutaadah reported (the following is compiled from their reports) that during the campaign of Tabook, a man said, “We have never seen anyone who loves food and tells lies more than our reciters, or anyone who is more cowardly on the battlefield” – referring to the Messenger of Allaah (peace and blessings of Allaah be upon him) and his Companions. ‘Awf ibn Maalik said, ‘You are lying! You are a hypocrite, and I am going to tell the Messenger of Allaah (peace and blessings of Allaah be upon him).’ ‘Awf went to the Messenger of Allaah to tell him, but found that Qur`aan had already been revealed concerning it. That man came to the Prophet (peace and blessings of Allaah be upon him), who was riding his camel, and said, “O Messenger of Allaah, we were only talking idly and joking, just to pass time on the journey.” Ibn ‘Umar said, “It is as if I can see him hanging onto the reins of the Prophet’s camel, with the stones hitting his feet, saying, “We were only talking idly and joking,” whilst the Messenger of Allaah (peace and blessings of Allaah be upon him) was reciting (interpretation of the meaning), ‘Say: Was it at Allaah and His aayaat (signs) and His Messenger that you were mocking?’ [al-Tawbah 9:65], …no more, no less.” Ibn Jareer reported that Ibn ‘Umar (may Allaah be pleased with him) said: “During the campaign of Tabook a man said in a gathering, ‘We have never seen anyone who loves food and tells lies more than our reciters, or anyone who is more cowardly on the battlefield.’ A man who was present said, ‘You are lying! You are a hypocrite, and I am going to tell the Messenger of Allaah (peace and blessings of Allaah be upon him),’ and Qur`aan was revealed.” ‘Abd-Allaah ibn ‘Umar said, “I saw him hanging on to the reins of the Prophet’s camel, kicking up the stones and saying, ‘O Messenger of Allaah, we were only talking idly and joking,’ and the Messenger of Allaah (peace and blessings of Allaah be upon him) was saying (interpretation of the meaning), “Say: Was it at Allaah and His aayaat (signs) and His Messenger that you were mocking?” [al-Tawbah 9:65]. (Tafseer ibn Jareer al-Tabari, 14/333, Dar al-Kutub al-‘Ilmiyyah, first edn., 1412. Its men are the men of saheeh, except Hishaam ibn Sa’d, from whom Muslim did not report except as a corroborating report, as in al-Meezaan. It was also reported by al-Tabari with his isnaad, and there is a corroborating report with a hasan isnaad recorded by Ibn Haatim from the hadeeth of Ka’b ibn Maalik. Saheeh al-Musnad min Asbaab al-Nuzool, p.71). 10 - Explaining the harmful effects of the mistake. Abu Tha’labah al-Khashani said: “Whenever the Messenger of Allaah (peace and blessings of Allaah be upon him) broke his journey in a place, the people would disperse in the valleys and mountains. The Messenger of Allaah (peace and blessings of Allaah be upon him) said, ‘Your dispersing in these valleys and mountains is from Shaytaan.’ After that he never stopped anywhere but they all stayed close together, so much so that if a cloak was spread over them, it would cover them all.” (Reported by Abu Dawood (may Allaah have mercy on him), in his Sunan, 2286; classed as saheeh by al-Albaani in Saheeh Sunan Abi Dawood, no. 2288). According to another report: “… until you would say that if you were to spread a cloth over them, it would cover them.” (Ahmad, al-Fath al-Rabbaani, 14/44). Here we may note the Prophet’s concern for his Companions, which was the leader’s concern for his troops. The army’s dispersing when they made camp was a trick of the Shaytaan to make the Muslims scared and to lead the enemy to attack them. (See ‘Awn al-Ma’bood, 7/292). Dispersing in this manner would make it hard for one part of the army to come to the aid of another part. (See Daleel al-Faaliheen, 6/130). We may also note that the Companions of the Prophet (peace and blessings of Allaah be upon him) obeyed him in whatever instructions they received from him. Another example of how the Prophet (peace and blessings of Allaah be upon him) explained how serious and dangerous a mistake was is to be seen in the hadeeth of al-Nu’maan ibn Basheer, according to which the Prophet (peace and blessings of Allaah be upon him) said: “Straighten your rows (for prayer), or Allaah will make you divided.” (Reported by al-Bukhaari in his Saheeh, Fath, no. 717). Muslim reported in his Saheeh from Sammaak ibn Harb, who said: “I heard al-Nu’maan ibn Basheer saying, ‘The Messenger of Allaah (peace and blessings of Allaah be upon him) used to straighten our rows strictly, until he realized that we had got the message. One day he came out and was about to say takbeer when he noticed a man whose chest was sticking out. He said, ‘O slaves of Allaah, straighten your rows, or Allaah will make you divided.’ ” (Saheeh Muslim, no. 436). Al-Nisaa`i reported from Anas (may Allaah be pleased with him) that the Prophet of Allaah (peace and blessings of Allaah be upon him) said, “Make your rows firm and close together, and make your necks in a straight line, for by the One in Whose hand is the soul of Muhammad, I see the shayaateen (devils) coming among your ranks as if they are small black sheep.” (al-Mujtabaa, 2/92. Classed as saheeh by al-Albaani in Saheeh Sunan al-Nisaa`i, no. 785). |
ÑÏ: The Prophet’s Methods for Correcting People’s Mistakes Explaining bad effects and negative consequences is very important when it comes to convincing people that they are making a mistake. The consequences may affect the person himself, or they may spread to other people. An example of the former is the report narrated by Abu Dawood (may Allaah have mercy on him) in his Sunan from Ibn ‘Abbaas (may Allaah be pleased with them both), in which a man cursed the wind. Muslim said that a man’s cloak was snatched away by the wind at the time of the Prophet (peace and blessings of Allaah be upon him), and he cursed the wind. The Prophet (peace and blessings of Allaah be upon him) said, “Do not curse it, for it only does as it is commanded, and if a person curses something that does not deserve to be cursed, his curse will come back upon him.” (Abu Dawood, no. 4908; Saheeh Abi Dawood, no. 4102). An example of the latter was narrated by al-Bukhaari (may Allaah have mercy on him) in his Saheeh from ‘Abd al-Rahmaan ibn Abi Bakrah from his father, who said: “A man praised another man in the presence of the Prophet (peace and blessings of Allaah be upon him).” According to a report narrated by Muslim: a man said, ‘O Messenger of Allaah, there is no one other than the Messenger of Allaah (peace and blessings of Allaah be upon him) who is better than him in such-and-such.’ (Saheeh Muslim, no. 3000). [The Prophet (peace and blessings of Allaah be upon him)] said to him, ‘Woe to you! You have cut your companion’s throat! You have cut your companion’s throat!’ several times, then he said, ‘If any one of you insists on praising his brother, let him say, “I think so-and-so is such-and-such, and Allaah knows the exact truth, and I do not confirm anyone’s good conduct before Allaah, but I think him to be such-and-such,” if he knows that this is the case.’ ” (2662, Kitaab al-Shahaadaat). According to a report narrated by al-Bukhaari in al-Adab al-Mufrad, Mihjan al-Aslami (may Allaah be pleased with him) said: “… until when we were in the mosque, the Messenger of Allaah (peace and blessings of Allaah be upon him) saw a man praying, prostrating and bowing. The Messenger of Allaah (peace and blessings of Allaah be upon him) said to me, ‘Who is this?’ I started to praise him and said, ‘O Messenger of Allaah, this is so-and-so, and he is such-and-such.’ (According to another report also in al-Adab al-Mufrad, he said, ‘This is so-and-so and he is one of the best people in Madeenah in prayer.’) He said, ‘Be quiet, lest he hear you and you destroy him.’ ” (Saheeh al-Adab al-Mufrad, 137; al-Albaani said, it is hasan). Al-Bukhaari reported that Abu Moosa (may Allaah be pleased with him) said: “The Prophet (peace and blessings of Allaah be upon him) heard a man praising another man and going to extremes in that. He said, ‘You have destroyed him’ or ‘You have broken the man’s back.’” (Fath 2663). The Prophet (peace and blessings of Allaah be upon him) explained that exaggeration when praising someone is a mistake which can have bad consequences. It may make the person who is praised feel proud, so that his heart is filled with arrogance and self-admiration, and he rests on his laurels or starts to show off because he enjoys the praise so much. This in turn may lead to his utimate doom, which is what the Prophet (peace and blessings of Allaah be upon him) meant when he said, “You have destroyed him,” or “You have cut the man’s throat,” or “You have broken the man’s back.” Moreover, if a person goes to extremes in praising someone, and says something he is not certain of, or affirms something he could not possibly know, or maybe even tells lies or says something to please the person he is praising, this will be a disaster, especially if the person he is praising is an oppressor or wrongdoer. (See al-Fath, 10/478). Generally speaking, it is not forbidden to praise people. The Prophet (peace and blessings of Allaah be upon him) praised some people in their presence. An important explanation of this topic is to be found in Saheeh Muslim, where there is a chapter entitled Baab al-Nahy ‘an al-Mad’h idhaa kaana feehi ifraat wa kheefa minhu fitnatun ‘ala’l-mamdooh (Chapter: Prohibition of praising others if it is exaggerated or if there is the danger of fitnah for the one who is praised). (Kitaab al-Zuhd wa’l-Raqaa’iq, Saheeh Muslim). The person who sees himself as falling short will not be damaged by praise, and if he is praised he will not become arrogant, because he knows his own true nature. Some of the salaf said: “If a man is praised to his face, let him say: ‘O Allaah, forgive me for what they do not know, do not hold me responsible for what they say, and make me better than what they think.” (Fath, 10/478). 11 - Practical teaching of the one who is making a mistake. In many cases practical teaching is more effective than theoretical teaching. This is what the Prophet (peace and blessings of Allaah be upon him) did. Jubayr ibn Nufayr reported from his father that he came to the Messenger of Allaah (peace and blessings of Allaah be upon him), who called for water, then said, “Do wudoo’, O Abu Jubayr.” Abu Jubayr started with his mouth, and the Messenger of Allaah (peace and blessings of Allaah be upon him) said, “Do not start with your mouth, O Abu Jubayr, for the kaafir starts with his mouth.” Then the Messenger of Allaah (peace and blessings of Allaah be upon him) called for water, and washed his hands until they were clean, then he rinsed his mouth and nose three times, washed his face three times, washed his right arm up to the elbow three times, and his left arm three times, wiped his head and washed his feet. (Reported by al-Bayhaqi in al-Sunan, 1/46; al-Silsilat al-Saheehah, no. 2820). We may note here that the Prophet (peace and blessings of Allaah be upon him) deliberately put this Sahaabi off from doing an incorrect action by telling him that the kaafir starts with his mouth; the meaning may be that the kaafir does not wash his hands before putting them in the vessel (I was told this by Shaykh ‘Abd al-‘Azeez Ibn Baaz when I asked him about the interpretation of this hadeeth), and that this is not hygienic. And Allaah knows best. 12 - Offering a sound alternative. ‘Abd-Allaah ibn Mas‘ood said, “When we prayed with the Prophet (peace and blessings of Allaah be upon him), we used to say, “Peace be upon Allaah from His slaves, peace be upon so-and-so.” (According to a report narrated by al-Nisaa`i, he said, “Peace be upon Jibreel, peace be upon Mikaa’eel.” Al-Mujtabaa: Kitaab al-Tatbeeq, Baab Kayfa al-Tashahhud al-Awwal. See also Saheeh Sunan al-Nisaa`i, no. 1119). The Prophet (peace and blessings of Allaah be upon him) said, “Do not say, ‘Peace be upon Allaah,’ for Allaah is ‘The Peace’ (al-Salaam). But you should say, ‘Al-Tahiyyaatu Lillaahi wa’l-salawaatu wa’l-tayyibaat, al-salaamu ‘alayka ayyuha’l-Nabiyyu wa rahmat-Allaahi wa barakaatuhu, wa’l-salaamu ‘alaynaa wa ‘alaa ‘ibaad-Illaah il-saaliheen.’ If you say this, it will include every slave of Allaah in heaven or between heaven and earth. [Then say:] ‘I bear witness that there is no god except Allaah and I bear witness that Muhammad is His slave and Messenger.’ Then choose whichever du’aa’ you like, and recite it.” (al-Bukhaari, Fath, 835). Another report that deals with this topic was narrated by Anas (may Allaah be please with him), who said that the Prophet (peace and blessings of Allaah be upon him) saw some sputum in the direction of the qiblah and this upset him so much that his anger could be seen on his face. He stood up and removed it with his hand, then said, “When any one of you stands up to pray, he is talking to his Lord. His Lord is between him and the qiblah, so no one of you should spit in the direction of the qiblah; he should spit to his left or under his feet.” Then he took the edge of his cloak, spat on it and rubbed part of it against another part and said, “Or do like this.” (Reported by al-Bukhaari, Fath, 405). Another example was reported by Abu Sa‘eed al-Khudri (may Allaah be pleased with him), who said: “Bilaal came to the Prophet with some good-quality dates, and the Prophet (peace and blessings of Allaah be upon him) asked him, ‘Where is this from?’ Bilaal said, ‘We had some poor-quality dates, and I sold two measures of those for one measure of these so that we could give them to the Prophet (peace and blessings of Allaah be upon him).’ When he heard that, the Prophet (peace and blessings of Allaah be upon him) said, “Oh, oh! The essence of ribaa, the essence of ribaa! Do not do that. If you want to buy, sell your dates for something else, then buy it.’” (Reported by al-Bukhaari, Fath, 2312). According to another report, one day a slave belonging to the Prophet (peace and blessings of Allaah be upon him) brought him some fresh dates, but the Prophet’s dates were dry, so the Prophet (peace and blessings of Allaah be upon him) said, ‘Where did you get these dates from?’ He said, ‘We bought a measure of these for two measures of our dates.’ The Prophet (peace and blessings of Allaah be upon him) said, ‘Do not do this, because it is not right. Sell your dates first, then buy whatever dates you want.’ (Musnad Ahmad, 3/67). |
ÑÏ: The Prophet’s Methods for Correcting People’s Mistakes But in the case of some da‘iyahs and people who seek to enjoin what is good and forbid what is evil, we notice that there is a shortcoming in their methods when they denounce some of the mistakes that people make. They only point out the mistakes and denounce them as haraam, without offering an alternative or explaining what must be done if one makes a mistake. It is known that the method of Islam is to offer alternatives to make up for any benefits that may have been gained through the haraam practice. When zinaa (fornication, adultery) was forbidden, marriage was allowed and prescribed; when ribaa (usury, interest) was forbidden, trading was allowed; when pork, dead meat and the flesh of every creature that has fangs or talons were forbidden, the meat of properly-slaughtered cattle and other animals was allowed, and so on. If a person does fall into error, Islam shows him the way out, through repentance and expiation, as is explained in the texts on kafaaraat (acts of expiation). So those who seek to call others to Islam must follow the sharee’ah in offering alternatives and finding acceptable ways out. (Another example of offering an alternative is to quote saheeh ahaadeeth which will replace da’eef and fabricated ahaadeeth). It is worth pointing out here that offering alternatives is something that depends on what is possible. Sometimes a mistake may be something that has to be stopped, but there is no realistic alternative, either because the general situation is bad and people are far removed from the sharee’ah of Allaah, or because the one who is seeking to enjoin what is good and forbid what is evil cannot remember what the alternative is – all he wants to do is denounce the mistake and change it, even if he has no alternative to offer. This happens a great deal in the case of financial dealings and investment organizations, which emerged in kaafir societies and were brought, complete with all their Islamically unacceptable features, to Muslim societies; the Muslims have shortcomings and weaknesses that prevent them from creating Islamic alternatives and applying them everywhere. So those shortcomings and weaknesses remain, even though the divine methodology contains alternatives and ways out that could alleviate the Muslims’ hardships, and there are some who know this and some who do not. 13 - Guiding people to that which will prevent them from making mistakes. Abu Umaamah ibn Sahl ibn Haneef reported that his father told him that the Messenger of Allaah (peace and blessings of Allaah be upon him) went out, and they travelled with him in the direction of Makkah, until they reached the ravine of al-Khazzaar near al-Juhfah. Sahl ibn Haneef did ghusl, and he was a white man with a handsome body and beautiful skin. ‘Aamir ibn Rabee’ah, the brother of Banu ‘Adiyy ibn Ka’b looked at him whilst he was doing ghusl and said, ‘I have never seen anything like what I have seen today, not even the skin of the virgin who is hidden away!’ [referring to the whiteness of his skin]. Sahl fell to the ground (he had an epileptic fit). The Messenger of Allaah (peace and blessings of Allaah be upon him) came and it was said to him, ‘Do you want to see Sahl? By Allaah, he cannot raise his head or wake up.’ He asked, ‘Whose fault is this?’ They said, ‘ ‘Aamir ibn Rabee’ah looked at him.’ The Messenger of Allaah (peace and blessings of Allaah be upon him) called ‘Aamir and rebuked him angrily, and said, ‘Why would any one of you kill his brother? If any one of you sees that his brother has something he likes, let him pray for blessing for him.’ Then he said to him, ‘Bathe yourself to help him’. So he washed his face, his hands up to the elbows, his knees, the sides of his feet and inside his izaar (lower garment) in a vessel. Then the Prophet (peace and blessings of Allaah be upon him) said, ‘Pour that water over him.’ So he poured the water over his head and back from behind, tilting the vessel, and Sahl went with the people and there was nothing wrong with him.” (Al-Musnad, 3/486. Al-Haythami said, the men of Ahmad are the men of saheeh. Al-Majma’, 5/107) According to a report narrated by Maalik (may Allaah have mercy on him), Muhammad ibn Abi Umaamah ibn Sahl ibn Haneef said that he heard his father saying: “Abu Sahl ibn Haneef did ghusl in al-Kharraar and took off the garment he was wearing. ‘Aamir ibn Rabee’ah was looking at him, and Sahl was a white man with beautiful skin. ‘Aamir ibn Rabee’ah said to him, ‘I have never seen anything like what I have seen today, not even the skin of the virgin!’. Sahl fell ill on the spot and became seriously ill. The Messenger of Allaah (peace and blessings of Allaah be upon him) came and was told, ‘Sahl has fallen ill, and cannot go with you, O Messenger of Allaah.’ Sahl told him what had happened with ‘Aamir, and the Messenger of Allaah (peace and blessings of Allaah be upon him) said, ‘Why would any one of you kill his brother? You should have asked for blessing for him. The (evil) eye is real. Do wudoo’ to help him.” So ‘Aamir did wudoo’, and Sahl went with the Messenger of Allaah (peace and blessings of Allaah be upon him), and there was nothing wrong with him. (Al-Muwatta’, hadeeth no. 1972). What we learn from this story is: • The teacher (i.e., the Prophet (peace and blessings of Allaah be upon him)) got angry with the one who caused harm to his Muslim brother. • He explained the harmful effects of the mistake and that it could lead to death. • He pointed the way to that which would prevent harm befalling a Muslim. 14 - Not confronting people directly with their mistakes and addressing the issue in general terms may be sufficient. Anas ibn Maalik said: “The Prophet (peace and blessings of Allaah be upon him) said, ‘What is the matter with some people who raise their gaze to the heavens whilst they are praying?’ He spoke so harshly about them that he said, ‘They should stop doing that, or else Allaah will take away their sight.’” (Reported by al-Bukhaari, Fath, hadeeth no. 750). When ‘Aa`ishah wanted to buy a slave-woman whose name was Bareerah, her owners refused to sell her except with the condition that she would still be connected to them. When the Prophet (peace and blessings of Allaah be upon him) found out about this, he stood up to address the people, praised and thanked Allaah, then said, “What is wrong with men who impose conditions which are not mentioned in the Book of Allaah? There is no condition that is not mentioned in the Book of Allaah but it is invalid, even if there were one hundred such conditions. The decree of Allaah is more true, the conditions laid down by Allaah are more binding, and wala’ (connection, loyalty, allegiance) is to the one who sets the slave free.” (Reported by al-Bukhaari (may Allaah have mercy on him) in numerous places in his Saheeh. See Fath, 5636). ‘Aa`ishah (may Allaah be pleased with her) said: “The Prophet (peace and blessings of Allaah be upon him) did something and made it permissible, but some people felt that they were above doing that. News of this reached the Prophet (peace and blessings of Allaah be upon him), so he addressed the people. He praised and thanked Allaah, then he said, ‘What is the matter with people who think themselves above doing the things that I do? By Allaah, I know more about Allaah than they do, and I fear Him more than they do.’” (Fath, 6101). Abu Hurayrah reported that the Messenger of Allaah (peace and blessings of Allaah be upon him) saw sputum in the qiblah of the mosque, so he turned to the people and said, “What is wrong with one of you that he stands facing his Lord and spits in front of Him? Would any of you like someone to face him and spit in his face? If any one of you wants to spit, let him spit towards his left, under his feet, and if he cannot do this, let him do this” – and al-Qaasim described how he spat on his garment and rubbed one part of it against another part. (Saheeh Muslim, no. 550). Al-Nisaa`i reported in his Sunan that the Prophet (peace and blessings of Allaah be upon him) prayed Salaat al-Subh and recited Soorat al-Room, but got mixed up in his recitation. When he had finished praying, he said, “What is the matter with people who pray with us but do not purify themselves properly? Such people are the ones who make us get mixed up when we recite Qur`aan.” (Sunan al-Nisaa`i, al-Mujtabaa, 2/156. Its men are thiqaat, but al-Haafiz said about ‘Abd al-Malik ibn ‘Umayr that he was thiqah but his memory changed and he may have fabricated reports). Ahmad (may Allaah have mercy on him) reported that Abu Rawh al-Kalaa’i said: “The Messenger of Allaah (peace and blessings of Allaah be upon him) led us in prayer and recited Soorat al-Room, but he got mixed up in part of the recitation. He said, ‘The Shaytaan made us get mixed up in our recitation, because of some people who come to the prayer without wudoo’. When you come to pray, do wudoo’ properly.’” He also reported from Shu’bah from ‘Abd al-Malik ibn ‘Umayr, who said: “I heard Shabeeb Abu Rawh narrating from a man from among the Companions of the Prophet (peace and blessings of Allaah be upon him) who said that the Prophet (peace and blessings of Allaah be upon him) prayed Salaat al-Subh and recited Soorat al-Room, and got mixed up, and he narrated (the same hadeeth).” (It was also reported from Zaa’idah and Sufyaan from ‘Abd al-Malik. Al-Musnad, 3/473). There are many examples, all of which indicate that the identity of the person who has made the mistake need not be exposed. This indirect approach and avoiding a direct confrontation has a number of benefits, including the following: 1. It avoids a negative reaction on the part of the person who has made the mistake, and prevents him from being tempted by the Shaytaan to avenge himself or defend himself. 2. It is more acceptable to people and is more effective. 3. It conceals the person’s mistake in front of other people. 4. It increases the status of the educator and makes the advisor more beloved. It must be pointed out that this method of using hints to convey a ruling to a person who has made a mistake, without exposing him and causing him embarrassment, is only to be used when what he has done is not known to the majority of people. If most of the people do know what he has done, and he knows that they know, then this method would be more in the nature of a rebuke and scolding, and exposing him in the most hurtful manner. The one who has made a mistake would most likely rather be confronted directly than be dealt with in this manner. Among the factors that can make a difference are: who is giving the advice, in the presence of whom the advice is being given, and whether the advice is given in a provocative and aggressive manner, or in a kindly and gentle manner. Indirect methods of teaching people may be of benefit to the one who has made the mistake and to others, if they are used wisely. |
ÑÏ: The Prophet’s Methods for Correcting People’s Mistakes 15 - Provoking public opinion against the one who has made the mistake. This method is only to be used in very limited circumstances, when a great deal of thought has been given to the matter, to avoid any negative escalation of the situation. There follows an example of how the Prophet (peace and blessings of Allaah be upon him) used this method. Abu Hurayrah said: “A man came to the Prophet (peace and blessings of Allaah be upon him) and complained to him about his neighbour. The Prophet (peace and blessings of Allaah be upon him) said, ‘Go and put up with him.’ The man came back two or three times, then the Prophet (peace and blessings of Allaah be upon him) said, ‘Go and put your belongings out in the street.’ So he went and put his belongings out in the street. People started to ask him what was going on, so he told them, and the people started to curse (the neighbour), saying, ‘May Allaah do such-and-such to him.’ Then the neighbour came to him and said, ‘Put your stuff back, you will not see anything else from me that you dislike.’” (Reported by Abu Dawood, Kitaab al-Adab, Baab fi Haqq al-Jiwaar, no. 5153; Saheeh Abi Dawood, 4292). This method has an opposite counterpart which is used in other circumstances to protect people from the public’s harm, as will be explained below: 16 - Avoiding helping the Shaytaan against the one who is making a mistake. ‘Umar ibn al-Khattaab reported that at the time of the Prophet (peace and blessings of Allaah be upon him), there was a man called ‘Abd-Allaah whose nickname was Himaar (donkey), who used to make the Messenger of Allaah (peace and blessings of Allaah be upon him) laugh. The Prophet (peace and blessings of Allaah be upon him) had him whipped for drinking – he was brought to him one day and the Prophet (peace and blessings of Allaah be upon him) gave orders that he should be whipped. One of the men present said, “O Allaah, curse him! How often has he been brought [to be punished because of drinking]!” The Prophet (peace and blessings of Allaah be upon him) said, “Do not curse him, for by Allaah, all I know of him is that he loves Allaah and His Messenger.” (Reported by al-Bukhaari, Fath, 6780). Abu Hurayrah said: “A drunkard was brought to the Prophet (peace and blessings of Allaah be upon him) and he ordered that he should be beaten, so some of us hit him with our hands, others with shoes and garments. When he went away, a man said, ‘May Allaah put him to shame!’ The Messenger of Allaah (peace and blessings of Allaah be upon him) said, ‘Do not be a help to the Shaytaan against your brother.’” (Reported by al-Bukhaari, al-Fath, 6781). Abu Hurayrah also said: “A man who had been drinking was brought to the Prophet (peace and blessings of Allaah be upon him) and he said, ‘Beat him.’ Some of us hit him with our hands, others with shoes and clothes. When he went away, some of the people said, ‘May Allaah put you to shame!’ The Messenger of Allaah (peace and blessings of Allaah be upon him) said, ‘Do not speak like this. Do not help the Shaytaan against him.’” (Al-Bukhaari, Fath, 6777) According to another report: “Then the Messenger of Allaah (peace and blessings of Allaah be upon him) said to his Companions, ‘Rebuke him.’ So they turned to him and said, ‘You did not think of Allaah, you did not fear Allaah, you did not feel ashamed before the Messenger of Allaah (peace and blessings of Allaah be upon him).’ Then they let him go, and the Prophet (peace and blessings of Allaah be upon him) said, ‘Say, “O Allaah, forgive him, O Allaah, have mercy on him”’ and some of them added similar sentiments.” (Abu Dawood, Kitaab al-Hudood, Baab al-Hadd fi’l-Khamr, no. 4478, 4/620. Classed as saheeh by al-Albaani in Saheeh Abi Dawood, no. 3759). According to another report: “When he went away, some of the people said, ‘May Allaah put you to shame!’ The Messenger of Allaah (peace and blessings of Allaah be upon him) said, ‘Do not speak like this, do not help the Shaytaan against him. Say “May Allaah have mercy on you.”’” (Reported by Ahmad, 2/300. Ahmad Shaakir said, its isnaad is saheeh. Al-Musnad, ed. by Ahmad Shaakir, no. 7973). What we learn from all of these reports is that if the Muslim falls into sin, he is still basically a Muslim and still basically loves Allaah and His Messenger, and this should not be denied. It is not permitted to pray against him in a manner that helps the Shaytaan against him; rather we should pray for him and ask Allaah to guide him, forgive him and have mercy on him. 17 - Asking the person to stop doing the wrong action. It is very important to make the person stop the wrong deed so that it does not get any worse and so that there is no delay in the denunciation of evil. ‘Umar reported that he said, “No, by my father.” The Messenger of Allaah (peace and blessings of Allaah be upon him) said, “Stop! Whoever swears by something other than Allaah, is guilty of shirk.” (Reported by Imaam Ahmad, 1/47. Ahmad Shaakir said, its isnaad is saheeh. No. 329) Abu Dawood reported in his Sunan that ‘Abd-Allaah ibn Busr (may Allaah be pleased with him) said, “A man came stepping over the necks on the people (in the mosque) one Friday, whilst the Prophet (peace and blessings of Allaah be upon him) was delivering the khutbah. The Prophet (peace and blessings of Allaah be upon him) said, ‘Sit down! You are causing a disturbance.’” Al-Tirmidhi reported that Ibn ‘Umar said: “A man burped in the presence of the Prophet (peace and blessings of Allaah be upon him). He said, ‘Keep your burps away from us! The ones who fill their stomachs most in this world, will be the ones who remain hungry longest on the Day of Resurrection. (Abu ‘Eesa said, this is a ghareeb hasan hadeeth with this isnaad. Sunan al-Tirmidhi, no. 2478; al-Silsilat al-Saheehah, no. 343.) These ahaadeeth show a direct request to the person who is making the mistake to stop what he is doing. 18 - Explaining to the person who is making a mistake how to put things right. The Prophet (peace and blessings of Allaah be upon him) did this in a number of ways, including the following: - Drawing an individual’s attention to his mistake so that he could put it right himself. An example of this is the report narrated by Abu Sa‘eed al-Khudri (may Allaah be pleased with him), who said that he was with the Messenger of Allaah (peace and blessings of Allaah be upon him), and “The Prophet (peace and blessings of Allaah be upon him) entered and saw a man sitting in the middle of the mosque, clasping his fingers together and talking to himself. The Prophet (peace and blessings of Allaah be upon him) gestured towards him, but he did not notice. So he turned to Abu Sa‘eed and said, ‘If one of you is praying, he should not clasp his fingers together, because this clasping comes from the Shaytaan, and you are in a state of prayer so long as you are still in the mosque, until you go out.’” (Reported by Ahmad in his Musnad, 3/54. Al-Haythami said in al-Majma’ (2/25): its isnaad is hasan). - Asking the person to do something again, correctly, if this is possible. Abu Hurayrah (may Allaah be pleased with him) reported that a man entered the mosque whilst the Messenger of Allaah (peace and blessings of Allaah be upon him) was sitting in a far corner. He prayed, then he came and greeted him with salaam. The Messenger of Allaah (peace and blessings of Allaah be upon him) said, “Wa ‘alayka al-salaam, go back and pray, because you have not prayed.” So he went back and prayed, then he came back and greeted the Prophet (peace and blessings of Allaah be upon him), who said, “Wa ‘alayka al-salaam, go back and pray, because you have not prayed.” On the second occasion, or subsequently, the man said, “Teach me, O Messenger of Allaah.” He said, “When you stand up to pray, do wudoo’ properly, then face the qiblah and say Takbeer (‘Allaahu akbar’). Then recite whatever is easy for you of Qur`aan, then bow until you are at ease in rukoo’, then stand up until your back is completely straight. Then prostrate until you are at ease in sujood, then sit up until you are at ease in your sitting, then prostrate again until you are at ease in your sujood, then sit up again until you are at ease in your sitting. Do this in all your prayers.” (Reported by all; this version reported by al-Bukhaari, Fath, 6251). We should note that the Prophet (peace and blessings of Allaah be upon him) used to pay attention to the actions of the people around him so that he could teach them. According to a report narrated by al-Nisaa`i: “A man entered the mosque and prayed, whilst the Messenger of Allaah (peace and blessings of Allaah be upon him) was watching him and we did not realize. When he finished, he turned and greeted the Messenger of Allaah (peace and blessings of Allaah be upon him), who told him, ‘Go back and pray, for you have not prayed’…” (2/193 Saheeh Sunan al-Nisaa`i, no. 1008). |
ÑÏ: The Prophet’s Methods for Correcting People’s Mistakes Among the qualities of the educator is that he should be aware of the actions of those who are with him. 1. It is a part of educational wisdom to ask a person who has made a mistake to re-do his action, so that he can notice his mistake and put it right himself, especially when it is an obvious mistake that does not befit him. He may have done it out of forgetfulness, so this will remind him. 2. If the person who has made a mistake does not realize it, it must be pointed out and explained to him. 3. Giving information to a person who is interested and has asked about it himself is more effective and is more likely to be remembered than handing it out to someone who has not made any such enquiries. The methods of teaching are many, and the educator can choose whichever are best suited in any given circumstances. Another example of asking a person to repeat his action correctly is given by Muslim (may Allaah have mercy on him) in his Saheeh, where he reports that Jaabir said: “ ‘Umar ibn al-Khattab told me that a man did wudoo’, but missed an area on his foot the size of a fingernail. The Prophet (peace and blessings of Allaah be upon him) saw him and said, ‘Go back and do your wudoo’ properly.’ So he went and did it again, then he prayed.” (Saheeh Muslim, 243). A third example was narrated by al-Tirmidhi (may Allaah have mercy on him) in his Sunan from Kildah ibn Hanbal, who said that Safwaan ibn Umayyah sent him with some milk, yoghurt and daghaabees [an edible plant] to the Prophet (peace and blessings of Allaah be upon him), when the Prophet (peace and blessings of Allaah be upon him) was at the top of the valley. He said, “I entered upon him, and I did not greet him with salaam or ask permission to enter, so the Prophet (peace and blessings of Allaah be upon him) said, ‘Go out and say “Al-salaamu ‘alaykum, may I enter?” ’ ” (Reported by al-Tirmidhi, no. 2710. Al-Tirmidhi said, a ghareeb hasan hadeeth. The hadeeth is also in Saheeh Sunan al-Tirmidhi, no. 2180). - Asking the person who has made the mistake to correct it as much as he can. Al-Bukhaari (may Allaah have mercy on it) reported from Ibn ‘Abbaas that the Prophet (peace and blessings of Allaah be upon him) said, “No man should be alone with a woman unless he is a mahram (close blood relative to whom marriage is permanently forbidden).” A man stood up and said, “O Messenger of Allaah, my wife has gone out for Hajj and I have signed up for such-and-such a military campaign.” He said, “Go back and do Hajj with your wife.” (al-Fath, 5233). - Putting right the consequences of the mistake. Al-Nisaa`i (may Allaah have mercy on him) reported in his Sunan from ‘Abd-Allaah ibn ‘Amr that a man came to the Prophet (peace and blessings of Allaah be upon him) and said, “I have come to pledge allegiance to you and to make hijrah (migration) to you. I have left my parents weeping.” He said, “Go back to them and make them smile as you made them weep.” (Al-Majmaa 7/143. Classed as saheeh by al-Albaani in Saheeh Sunan al-Nisaa`i, no. 3881). - Offering kafaarah (expiation) for the mistake. If some mistakes cannot be corrected or reversed, then there are other ways offered by Islam for wiping out their effects. One of these ways is kafaaraat or acts of expiation, of which there are many types, such as kafaarat al-yameen (expiation for swearing an unfulfilled oath), and expiation for zihaar (a jaahili form of divorce in which one says to one's wife “You are to me as my mother’s back”), manslaughter, having intercourse during the day in Ramadaan, and so on. 19 - Denouncing only the mistake whilst accepting the rest. It may be the case that not all of what a person says or does is wrong, so it is wise to limit our denunciation only to that which is wrong, and not to generalize by condemning everything that is said or done as being wrong. This is indicated in the report narrated by al-Bukhaari (may Allaah have mercy on him) in his Saheeh from al-Rubay’ bint Mu’awwadh ibn ‘Afraa’, who said: “The Prophet (peace and blessings of Allaah be upon him) came and entered, and sat down on my bed the way you sat down. Some young girls of ours began beating on the daff (hand-drum) and singing songs eulogizing those of our forefathers who had been killed at Badr. Then one of them said, ‘Among us there is a Prophet who knows the future.’ He [the Prophet (peace and blessings of Allaah be upon him)] said: ‘Do not say that; say what you were saying before.’” (Fath, 5147). According to a report narrated by al-Tirmidhi: “… The Messenger of Allaah (peace and blessings of Allaah be upon him) said to her: ‘Do not say this; say what you were saying before.’” (Abu ‘Eesa said: this is a saheeh hasan hadeeth. Sunan al-Tirmidhi, Shaakir edn., 1090). According to a report narrated by Ibn Maajah, he said: “Do not say this; no one knows the future except Allaah.” (Sunan Ibn Maajah, ‘Abd al-Baaqi edn., no. 1879. Classed as saheeh by al-Albaani in Saheeh Sunan Ibn Maajah, no. 1539). There is no doubt that this kind of treatment makes the person feel that the one who is striving to point out mistakes and correct them is fair and just, and this makes him more likely to accept his advice. This is in contrast to some of those who want to denounce errors, but get so angry with the mistake committed that they go to extremes in their denunciation and condemn everything done and said by the one who has made the mistake, good and bad alike. This makes the person reject what they say and refuse to follow their advice. In some cases, the mistake consists not of the words themselves, but the occasion or context in which they are uttered. For example, when somebody dies, one person may say, “Al-Faatihah,” and everyone present will recite it. They believe that there is nothing wrong with this because what they are reciting is Qur`aan, not words of kufr. It has to be explained to them that what is wrong with this action is thinking that we should recite al-Faatihah on such occasions as an act of worship without any shar'i evidence for doing so, which is the essence of bid’ah. This is what Ibn ‘Umar (may Allaah be pleased with him) pointed out to a man who sneezed beside him and said, “Al-hamdu Lillaahi wa’l-salaam ‘ala Rasool- Illaah (Praise be to Allaah and peace be upon the Messenger of Allaah).” Ibn ‘Umar said, “I could say ‘Al-hamdu Lillaahi wa’l-salaam ‘ala Rasool- Illaah’, but this is not how the Messenger of Allaah (peace and blessings of Allaah be upon him) taught us. He taught us to say ‘Al-hamdu Lillaahi ‘ala kulli haal (Praise be to Allaah whatever the circumstances).” (Sunan al-Tirmidhi, no. 2738). 20 - Restoring rights and preserving positions. Muslim reported that ‘Awf ibn Maalik said: “A man of Humayr killed one of the enemy and wanted to take his possessions as booty, but Khaalid ibn al-Waleed, who was in charge of the campaign, prevented him from doing so. ‘Awf ibn Maalik came to the Messenger of Allaah (peace and blessings of Allaah be upon him) and told him about it. He asked Khaalid, ‘What stopped you from giving him his booty?’ Khaalid said, ‘I thought it was too much, O Messenger of Allaah.’ The Prophet (peace and blessings of Allaah be upon him) said, ‘Give it to him.’ Then Khaalid passed by ‘Awf, who pulled his cloak and said, ‘Did I not do what I told you I would do with regard to the Messenger of Allaah (peace and blessings of Allaah be upon him)?’ The Messenger of Allaah (peace and blessings of Allaah be upon him) heard him and got angry, and said, ‘Do not give it to him, O Khaalid! Do not give it to him, O Khaalid! Why do you not leave my commanders alone? The likeness of you and them is that of a man who is asked to take care of camels or sheep, so he takes care of them, then when it is time for them to drink, he takes them to a trough and they start to drink, and they drink the clean water and leave the dregs behind. You take the clean water and leave the dregs for them [the commanders].’” (Muslim bi Sharh al-Nawawi, 12/64) Imaam Ahmad transmitted a more complete version of this report from ‘Awf ibn Maalik al-Ashja’i, who said: “We went out on a military campaign on the border of Syria, and Khaalid ibn al-Waleed was appointed as our commander. A man belonging to Humayr came and joined our band, and he had nothing but a sword, no other weapon. One of the Muslims slaughtered a camel and that man kept trying to snatch something until he managed to grab a piece of skin the shape of a shield. He spread it on the ground and cured it until it was dry, then he made a handle for it, like a shield. We met with the enemy, who were a mixed group of Romans and Arabs from (the tribe of) Qudaa’ah. They fought us fiercely. Among them was a Roman on a palomino horse with a golden-coloured saddle and a gold-plated belt, and a sword of similar material. He started attacking and challenging the people, and that Madadi man kept dodging around the Roman until he approached him from behind and struck the horse’s hamstring with his sword. The Roman fell off, and the man followed that with a blow from his sword that killed him. When Allaah granted them victory, the man came asking about the booty, and the people bore witness that he had killed [that Roman], so Khaalid gave him some of the booty and withheld the rest. When he came back to ‘Awf’s band, he told him about it, and ‘Awf said, ‘Go back to him and let him give you the rest.’ So he went back, but [Khaalid] refused to give it to him. ‘Awf went to Khaalid and said, ‘Do you not know that the Messenger of Allaah (peace and blessings of Allaah be upon him) ruled that the booty should go to the one who kills?’ He said, ‘Of course.’ He said, ‘So what is stopping you from giving him his booty?’ He said, ‘I thought it was too much to give to him.’ ‘Awf said, ‘When I see the Messenger of Allaah (peace and blessings of Allaah be upon him) I am going to tell him about this.’ When he came to Madeenah, ‘Awf sent the man and he complained to the Prophet (peace and blessings of Allaah be upon him). The Messenger of Allaah (peace and blessings of Allaah be upon him) called Khaalid, whilst ‘Awf was sitting there, and said: ‘O Khaalid, what stopped you from giving this man his spoils of war?’ He said, ‘I thought it was too much for him, O Messenger of Allaah.’ [The Prophet (peace and blessings of Allaah be upon him)] said, ‘Give it to him.’ [Khaalid] passed by ‘Awf, and ‘Awf pulled on his cloak and said, ‘Wasn’t it enough for you what I told you about the Messenger of Allaah (peace and blessings of Allaah be upon him)?’ The Messenger of Allaah (peace and blessings of Allaah be upon him) heard him and got angry, and said, ‘Do not give it to him, O Khaalid. Why do you not leave my commanders alone? The likeness of you and them is that of a man who is asked to take care of camels or sheep, so he takes care of them, then when it is time for them to drink, he takes them to a trough and they start to drink, and they drink the clean water and leave the dregs behind. You take the clean water and leave the dregs for them [the commanders].’” |
ÑÏ: The Prophet’s Methods for Correcting People’s Mistakes We may note here that when Khaalid made a mistake in his decision (ijtihaad) to withhold the large amount of booty from the killer, the Prophet (peace and blessings of Allaah be upon him) commanded that the matter should be put right by giving the booty to its rightful owner, but he (peace and blessings of Allaah be upon him) got angry when he heard ‘Awf (may Allaah be pleased with him) making insinuations about Khaalid and poking fun at him by saying, “Did I not do what I told you I would do with regard to the Messenger of Allaah (peace and blessings of Allaah be upon him)?” and pulling on Khaalid’s cloak when he walked past him, so he (peace and blessings of Allaah be upon him) said, “Do not give it to him, O Khaalid.” This was for the purpose of reinstating and reinforcing the position of the commander and leader, because upholding the leader’s position in front of the people serves an obvious purpose. But the following question may arise: If the killer had the right to the booty, how could he deny it to him? Al-Nawawi (may Allaah have mercy on him) answered this query with two possible outcomes: Either he gave the booty to the man later on, and he delayed it as a punishment to him and to ‘Awf for saying what they said to Khaalid (may Allaah be pleased with him) and showing disrespect to the commander and the one who had appointed him; or the one who had the right to take it gave it up willingly and donated it for the Muslims, and the point of this was to make Khaalid (may Allaah be pleased with him) feel better for the purpose of upholding the position of leaders. (Al-Fath al-Rabbaani, 14/8 4) Further evidence concerning restoration of the position of the person who has been wronged comes in the report narrated in the Musnad of Imaam Ahmad from Abu Tufayl ‘Aamir ibn Waathilah, that a man passed by a group of people and greeted them with salaam, and they returned the greeting, but when he had gone, one of them said, “By Allaah, I hate this man for the sake of Allaah.” The others present said, “What a bad thing to say! By Allaah, we are going to tell him. Get up, O So-and-So – one of the people present – and tell him.” So their messenger caught up with him and told him what had been said. The man went to the Messenger of Allaah (peace and blessings of Allaah be upon him) and said, “O Messenger of Allaah, I passed by a group of Muslims among whom was So-and-So. I greeted them with salaam and they returned the greeting, and when I had left, one of them caught up with me and told me that So-and-So had said, ‘By Allaah, I hate this man for the sake of Allaah.’ Call him and ask him why he hates me.” So the Messenger of Allaah (peace and blessings of Allaah be upon him) called him and asked him about what the man had said. He admitted it and said, “I did say that, O Messenger of Allaah.” The Messenger of Allaah (peace and blessings of Allaah be upon him) said, “Why do you hate him?” He said, “I am his neighbour and I know him very well. By Allaah, I have never seen him pray any prayer except the prescribed prayer which everyone, good and bad alike, prays.” The man said, “Ask him, O Messenger of Allaah, has he ever seen me delaying any prayer, or not doing wudoo’ properly, or not doing rukoo’ and sujood properly?” He said, “No,” then he said, “By Allaah, I have never seen him fast at all except this month which everyone, good and bad alike, fasts.” He said, “O Messenger of Allaah, has he ever seen me breaking my fast during [that month], or doing anything to invalidate my fast?” The Messenger of Allaah (peace and blessings of Allaah be upon him) asked him, and he said, “No,” then he said, “By Allaah, I have never seen him giving to any needy person or spending any of his wealth for the sake of Allaah except for this charity [zakaah] which everyone, good and bad alike, gives.” He said, “Ask him, O Messenger of Allaah, have I ever withheld any part of the zakaah or kept it back from the one who asked for it?” The Messenger of Allaah (peace and blessings of Allaah be upon him) asked him and he said, “No.” The Messenger of Allaah (peace and blessings of Allaah be upon him) said, “I don’t know, maybe he is better than you.” Immediately following this report in al-Musnad, it says the following: “Ya’qoob told us, my father told us from Ibn Shihaab, that he was told that a man at the time of the Messenger of Allaah (peace and blessings of Allaah be upon him) passed by a group of people. He did not mention Abu al-Tufayl. Abu ‘Abd-Allaah said: I heard that Ibraaheem ibn Sa’d reported this hadeeth from his memory and said concerning Abu al-Tufayl that his son Ya’qoob narrated from his father, but he did not mention Abu al-Tufayl. I think he is mistaken, and the report of Ya’qoob is saheeh, And Allaah knows best.” (Al-Musnad, 5/455. Al-Haythami said: the men of Ahmad are thiqaat. Athbaat al-Majma’, 1/291). It is very important to maintain a person’s position after he has repented from his mistake and set matters straight, so that he will remain on the right path and live a normal life among people. It was reported in the story of the Makhzoomi woman who had her hand cut off (for stealing), which was reported by ‘Aa`ishah (may Allaah be pleased with her), that “she repented properly later on, and she got married and used to come to me and I would tell the Messenger of Allaah (peace and blessings of Allaah be upon her) what she needed.” (Saheeh Muslim, no. 1688). 21 - Addressing both parties in cases where the blame is shared. In many cases, the blame is shared and the person who makes a mistake may himself have been wronged, but the blame is not to be shared equally. In this case both parties must be addressed and advised. There follows an example. ‘Abd-Allaah ibn Abi Awfaa said: “ ‘Abd al-Rahmaan ibn ‘Awf complained about Khaalid ibn al-Waleed to the Messenger of Allaah (peace and blessings of Allaah be upon him). The Prophet (peace and blessings of Allaah be upon him) said: ‘Do not upset any of those who were present at Badr, for even if you were to spend gold equal to the size of Uhud, your deeds would not equal theirs.’ He said, ‘They insulted me first, and I responded.’ The Prophet (peace and blessings of Allaah be upon him) said: ‘Do not upset Khaalid, for he is one of the swords of Allaah sent against the kuffaar.’” (Al-Haythami said: the men of al-Tabaraani are thiqaat. Al-Majma’, 9/349. See also al-Mu’jam al-Kabeer by al-Tabaraani, hadeeth no. 3801). 22 - Asking the person to forgive the one who wronged him. Anas ibn Maalik (may Allaah be pleased with him) said: “The Arabs used to serve one another when they were travelling, and Abu Bakr and ‘Umar had a man with them who was serving them. They fell asleep then woke up, and he had not prepared any food for them. One of them said to the other, ‘This man sleeps too much.’ (This is in Tafseer Ibn Katheer, Daar al-Sha’b edn. According to the version quoted by al-Albaani in al-Silsilat al-Saheehah, no. 2608, …). They woke him up and said, ‘Go to the Messenger of Allaah (peace and blessings of Allaah be upon him) and tell him that Abu Bakr and ‘Umar send their salaams to you and are asking for food.’ He (the Prophet (peace and blessings of Allaah be upon him)) said: ‘Send my salaams to them and tell them that they have already eaten.’ They got worried, so they came to the Prophet (peace and blessings of Allaah be upon him) and said, ‘O Messenger of Allaah, we sent word to you asking for food, and you told us that we had already eaten? What have we eaten?’ He said, ‘The flesh of your brother. By the One in Whose hand is my soul, I can see his flesh between your teeth” – meaning the flesh of the one about whom they had backbitten.’ They said, ‘Ask for forgiveness for us.’ He said, ‘Let him ask for forgiveness for you.’” (Al-Silsilat al-Saheehah, no. 2608. It was attributed to al-Kharaa’iti in Masaawa’ al-Akhlaaq and to al-Diya’ in al-Mukhtaarah. Ibn Katheer mentioned it in his tafseer of Soorat al-Hujuraat, 7/363, Dar al-Sha’b edn.) 23 - Reminding a person of the good qualities of the one whom he has wronged, so that he will regret what he has done and will apologize. This is what the Prophet (peace and blessings of Allaah be upon him) did in the situation that arose between Abu Bakr and ‘Umar, may Allaah be pleased with them. Al-Bukhaari (may Allaah have mercy on him) reported in his Saheeh, Kitaab al-Tafseer, that Abu’l-Darda’ said: “There was a dispute between Abu Bakr and ‘Umar. Abu Bakr made ‘Umar angry, so he went away angry, and Abu Bakr followed him, asking him to seek forgiveness for him, but he did not do that, and he shut his door in his face. Abu Bakr turned around and went to the Messenger of Allaah (peace and blessings of Allaah be upon him), and we were sitting with him. The Messenger of Allaah (peace and blessings of Allaah be upon him) said: ‘This companion of yours has gotten involved in a dispute.’ Then ‘Umar regretted what he had done, so he came, gave the greeting of salaam, and sat down by the Prophet (peace and blessings of Allaah be upon him). He told the Messenger of Allaah (peace and blessings of Allaah be upon him) what had happened. The Messenger of Allaah (peace and blessings of Allaah be upon him) got angry, and Abu Bakr started to say, ‘By Allaah, O Messenger of Allaah, I am more wrong.’ The Messenger of Allaah (peace and blessings of Allaah be upon him) said, ‘Are you going to leave my companion alone? Are you going to leave my companion alone? I have told the people: I am the Messenger of Allaah to all of you, and you (all) said, “You are a liar,” but Abu Bakr said, “You are telling the truth.” ’ ” (Fath 4640). Al-Bukhaari also narrated this story in Kitaab al-Manaaqib (the Book of Virtues) in his Saheeh, from Abu’l-Darda’, who said: “I was sitting with the Prophet (peace and blessings of Allaah be upon him) when Abu Bakr came along, holding the hem of his garment up in such a way that his knees could be seen. The Prophet (peace and blessings of Allaah be upon him) said: ‘Your companion has gotten involved in a dispute.’ [Abu Bakr] gave the greeting of salaam, then said: ‘There is something between me and the son of al-Khattaab. I upset him, then I regretted it, and I asked him to forgive me, but he refused, so I have come to you.’ He said, ‘May Allaah forgive you, O Abu Bakr,’ three times. Then ‘Umar regretted (what he had done), so he came to Abu Bakr’s house, asking, ‘Is Abu Bakr there?’ They said, ‘No.’ So he came to the Prophet (peace and blessings of Allaah be upon him) and signs of anger were so visible on the Prophet’s face that Abu Bakr felt sorry. He knelt down and said. ‘O Messenger of Allaah, by Allaah, I was more wrong,’ twice. The Prophet (peace and blessings of Allaah be upon him) said, ‘Allaah sent me to all of you, and you (all) said, “He is a liar,” but Abu Bakr said, “He is telling the truth”, and helped me with his self and with his wealth. Are you going to leave my Companion alone?’ He said this twice, and Abu Bakr was never hurt after that.” (Fath, no. 3661). |
ÑÏ: The Prophet’s Methods for Correcting People’s Mistakes 24 - Intervening to calm people down and put a stop to the fitnah (discord) between those who are making mistakes. The Prophet (peace and blessings of Allaah be upon him) did this on a number of occasions when fighting was about to break out among the Muslims, so he intervened, as was reported in the incident of the slander (al-ifk) against ‘Aa`ishah (may Allaah be pleased with her). She said: “The Messenger of Allaah (peace and blessings of Allaah be upon him) stood up that day and asked for someone to deal with ‘Abd-Allaah ibn Ubayy for him, whilst he was on the minbar. He said, ‘O Muslims! Who will deal with a man who I have heard is attacking me with regard to my family? By Allaah, I know nothing about my family but good, and they have mentioned a man about whom I know nothing but good, and he has never entered upon my family except with me.’ Sa’d ibn Mu’aadh, the brother of Bani ‘Abd al-Ashhal, stood up and said, ‘O Messenger of Allaah, I will deal with him for you. If he is from Aws, I will strike his neck [cut his head off], and if he is from among our brothers of Khazraj, tell us what to do, and we will do it.’ Then a man of Khazraj stood up; Umm Hassaan was his cousin from the same clan, and he was Sa’d ibn ‘Ubaadah the leader of Khazraj. Before that he was known to be a righteous man, but on this occasion a spirit of tribalism took hold of him, and he said to Sa’d [ibn Mu’aadh], ‘You are lying! By Allaah, you will not kill him and you will not be able to kill him. If he were one of your people, you would not like him to be killed!’ Usayd ibn Hudayr, the cousin of Sa’d, stood up and said to Sa’d ibn ‘Ubaadah: ‘You are lying! By Allaah, we will kill him! You are a hypocrite defending the hypocrites!’ The two parties of Aws and Khazraj got so angry that they nearly began to fight whilst the Messenger of Allaah (peace and blessings of Allaah be upon him) was standing on the minbar. The Messenger of Allaah (peace and blessings of Allaah be upon him) kept smoothing things over until they calmed down.” (Agreed upon. Fath, 4141) The Prophet (peace and blessings of Allaah be upon him) went to Bani ‘Amr ibn ‘Awf to reconcile between them, and stayed there for that purpose until the time for one of the congregational prayers came, as is reported in al-Saheehayn and in a report narrated by al-Nisaa`i. Sahl ibn Sa’d al-Saa’idi (may Allaah be pleased with him) said: “A dispute arose between two parties among the Ansaar, to the point that they were throwing stones at one another. The Prophet (peace and blessings of Allaah be upon him) went to reconcile between them, and the time for prayer came, so Bilaal called the Adhaan and waited for the Messenger of Allaah (peace and blessings of Allaah be upon him), but he did not come. So he made the iqaamah (call immediately preceding congregational prayer) and Abu Bakr, may Allaah be pleased with him) led the prayer…” (Al-Mujtabaa, Kitaab Aadaab al-Qadaah, 8/243). According to a report narrated by Ahmad, Sahl ibn Sa’d al-Saa’idi said: “Someone came to the Messenger of Allaah (peace and blessings of Allaah be upon him) and said: ‘Bani ‘Amr ibn ‘Awf are fighting and throwing stones at one another.’ So the Messenger of Allaah (peace and blessings of Allaah be upon him) went out to them to reconcile between them…” (Al-Musnad, 5/338) 25 - Showing one’s anger about a mistake. When the Prophet (peace and blessings of Allaah be upon him) saw or heard about a mistake, he would show his anger, especially if it had to do with matters of belief (‘aqeedah). This includes indulging in disputes about al-qadar (divine decree) and the Qur`aan. In Sunan Ibn Maajah there is a report from ‘Amr ibn Shu’ayb from his father from his grandfather, who said: “The Messenger of Allaah (peace and blessings of Allaah be upon him) came out to his companions, who were disputing about al-qadar, and it was as if a pomegranate seed had burst on his face, i.e., his face was red with anger. He said, ‘Is this what you were commanded to do? Is this what you were created for? Are you using some parts of the Qur`aan to contradict others? The nations before you were destroyed by this!’ ‘Abd-Allaah ibn ‘Amr said: ‘I never felt happy about missing any gathering with the Messenger of Allaah (peace and blessings of Allaah be upon him), but I was happy about missing that gathering.’” (Reported by Ibn Maajah, no. 85. He said in al-Zawaa’id: this is a saheeh isnaad and its men are thiqaat. It says in Saheeh Ibn Maajah: hasan saheeh. No. 69). According to Ibn Abi ‘Aasim in Kitaab al-Sunnah: “The Messenger of Allaah (peace and blessings of Allaah be upon him) came out to his Companions, and they were disputing about al-qadar, one quoting one aayah and another quoting another aayah. It was as if a pomegranate seed had been thrown in his face [because it was red with anger]. He said, ‘Is this what you were created for? Is this what you were ordered to do? Do not use parts of Allaah’s book against other parts. Look at what you are commanded to do, and do it, and what you are forbidden to do, avoid it.’” (Al-Sunnah by Ibn Abi ‘Aasim, edited by al-Albaani, no. 406. He said: its isnaad is hasan). Another example of the Prophet (peace and blessings of Allaah be upon him) becoming angry at the denial of one of the basic principles was what happened in the case of ‘Umar (may Allaah be pleased with him), with regard to sources. Ahmad (may Allaah have mercy on him) reported in his Musnad from Jaabir ibn ‘Abd-Allaah that ‘Umar ibn al-Khattaab came to the Prophet (peace and blessings of Allaah be upon him) with a book which he had got from some of the People of the Book. The Prophet (peace and blessings of Allaah be upon him) got angry. He said, “Are you confused about it, O son of al-Khattaab? By the One in Whose hand is my soul, I have brought you [the Message] pure and white, so do not ask them about anything, lest they tell you something true and you reject it, or they tell you something false and you accept it. By the One in Whose hand is my soul, if Moosa (peace and blessings of Allaah be upon him) were alive, he could not but follow me.” (Musnad Ahmad, 3/387. Classed by al-Albaani as hasan because of corroborating reports in al-Irwa’, no. 1589). The hadeeth was also narrated by al-Daarimi, may Allaah have mercy on him, from Jaabir, who said that ‘Umar ibn al-Khattaab came to the Messenger of Allaah (peace and blessings of Allaah be upon him) with a copy of the Tawraat (Torah), and said, “O Messenger of Allaah, this is a copy of the Tawraat.” [The Prophet (peace and blessings of Allaah be upon him)] did not say anything. [‘Umar] began to read it, and the face of the Messenger of Allaah changed [i.e., he was angry]. Abu Bakr said, “May your mother lose you! Do you not see the expression of the Messenger of Allaah (peace and blessings of Allaah be upon him)?” ‘Umar looked at the face of the Messenger of Allaah (peace and blessings of Allaah be upon him) and said, “I seek refuge with Allaah from the anger of Allaah and the anger of His Messenger (peace and blessings of Allaah be upon him). We are content with Allaah as our Lord, with Islam as our religion and with Muhammad as our Prophet.” The Messenger of Allaah (peace and blessings of Allaah be upon him) said, “By the One in Whose hand is the soul of Muhammad, if Moosa were to appear among you and you followed him and left me, you would go astray from the straight path. If he had lived until the time of my Prophethood, he would have followed me.” (Sunan al-Daarimi, no. 441, al-Muqaddimah, Baab maa yutaqqaa min Tafseer Hadeeth al-Nabi (peace and blessings of Allaah be upon him) wa Qawli ghayrihi ‘inda Qawlihi (peace and blessings of Allaah be upon him). The editor, ‘Abd-Allaah Haashim Yamaani, said: it was also narrated by Ahmad with a hasan isnaad, and by Ibn Hibbaan with a saheeh isnaad). Among the corroborating reports is the hadeeth of Abu’l-Darda’, who said: “ ‘Umar brought some pages of the Tawraat to the Messenger of Allaah (peace and blessings of Allaah be upon him) and said, ‘O Messenger of Allaah, (these are) some pages of the Tawraat which I took from a brother of mine from Bani Zurayq.’ The face of the Messenger of Allaah (peace and blessings of Allaah be upon him) changed, and ‘Abd-Allaah ibn Zayd – the one who was shown the Adhaan in a dream – said: ‘Have you gone mad? Do you not see [the expression] on the face of the Messenger of Allaah (peace and blessings of Allaah be upon him)?’ ‘Umar said: ‘We are content with Allaah as our Lord, with Islam as our religion, with Muhammad as our Prophet and with the Qur`aan as our guide. The Messenger of Allaah (peace and blessings of Allaah be upon him) relaxed and said: ‘By the One in Whose hand is the soul of Muhammad, if Moosa were among you, and you followed him and left me, you would go far astray. You are my share among the nations and I am your share among the Prophets.’” (Al Haythami said in al-Majma’: It was reported by al-Tabaraani in al-Kabeer, and it includes Abu ‘Aamir al-Qaasim ibn Muhammad al-Asadi, and I have not seen anyone giving his biography, but the rest of its men are mawthooq. Al-Majma’ 1/174). We may note from these reports that the educator (the Prophet (peace and blessings of Allaah be upon him)) had support from the other people present when they noticed how his expression changed and took their stance based on what they saw. There is no doubt that this combination of events had a great impact on the person who was being reprimanded. The process went through the following stages: Firstly, the anger that welled up in the Prophet (peace and blessings of Allaah be upon him), so that his expression changed even before he spoke. Secondly, [Abu Bakr] al-Siddeeq and ‘Abd-Allaah ibn Zayd noticed this and pointed it out to ‘Umar. Thirdly, ‘Umar realized his mistake and hastened to put it right and to apologize for what he had done, seeking refuge with Allaah from the anger of Allaah and the anger of His Messenger, and reaffirming the basic principle of being content with Allaah, His Messenger and His Religion. Fourthly, the Prophet (peace and blessings of Allaah be upon him) relaxed and calmed down when ‘Umar retracted and realized his mistake. Fifthly, the Prophet’s comment confirmed and reinforced this basic principle by reaffirming the obligation to follow the way of the Prophet (peace and blessings of Allaah be upon him) and warning against taking any other source of guidance. Another example of the Prophet’s anger when he saw something objectionable was reported in Saheeh al-Bukhaari (may Allaah have mercy on him) from Anas ibn Maalik, who said that when the Prophet (peace and blessings of Allaah be upon him) saw some spittle in the mosque in the direction of the qiblah, he was so upset that it was clearly visible on his face. He wiped it with his hand and said, “When one of you gets up to pray, he is talking to his Lord, or his Lord is between him and the qiblah, so he should not spit in the direction of the qiblah, but to his left or under his feet.” Then he took the edge of his garment, spat on it and rubbed part of it against another part and said, “or he can do this.” (Fath, 405). An example of the Prophet’s anger when he heard a mistake that led to wrongdoing was also reported by al-Bukhaari, from Abu Mas‘ood al-Ansaari, who said: “A man came to the Messenger of Allaah (peace and blessings of Allaah be upon him) and said, ‘O Messenger of Allaah, I am going to go late to the prayer tomorrow because of so-and-so, who makes the prayer too long for us.’ I never saw the Prophet (peace and blessings of Allaah be upon him) more angry in his rebuking than on that day, when he said, ‘O people! Some of you are putting others off. When any of you leads the people in prayer, let him keep it short, for among them are the elderly, the weak and those with pressing needs.’” (Fath, 7159). Another example is for the mufti to show anger towards the person who is asking questions when he starts to nit-pick in a ridiculous fashion. Zayd ibn Khaalid al-Juhani (may Allaah be pleased with him) said: “A Bedouin came to the Prophet (peace and blessings of Allaah be upon him) and asked him about lost property that he finds. He said, ‘Announce it for a year. Remember the description of its container and the string with which it is tied, and if someone comes and claims it, and describes it correctly, give it to him, otherwise, utilize it.’ He said, ‘O Messenger of Allaah, what about a lost sheep?’ The Prophet (peace and blessings of Allaah be upon him) said: ‘It is for you, for your brother (i.e., its owner), or for the wolf.’ He said, ‘What about a lost camel?’ The face of the Prophet (peace and blessings of Allaah be upon him) became red (with anger), and he said, ‘You have nothing to do with it. It has its feet, and access to water, and can eat trees.’” (Reported by al-Bukhaari, Fath, 2436). The educator may show anger in proportion to the mistake at the time when the mistake is made, or when he sees or hears it, in such a way that the anger may be seen in his face or recognized from his tone of voice. This is a sign that his heart is alert to wrongdoing and will not keep silent about it, so that the others present will feel afraid of making the same mistake. Speaking out when you are angry can have a greater impact than remaining silent and waiting until things have cooled down, because then the impact of your comments will be lost. On the other hand, it may be wise to delay commenting on a regrettable incident or seriously mistaken words until all the people have been called together or until a time when they meet, because of the seriousness of what is involved or because there are not enough people around to understand and convey the information to others. There is nothing wrong with addressing an individual immediately and delaying general discussion of the matter until later. According to Saheeh al-Bukhaari, Abu Humayd al-Saa’idi reported that the Messenger of Allaah (peace and blessings of Allaah be upon him) appointed someone (to collect the zakaah). When he had finished his work, he came and said, “O Messenger of Allaah, this is for you, and this is what was given to me as a gift.” He said, “Why don’t you sit in your parents’ house and see whether anyone brings you a gift or not?” In the evening, the Messenger of Allaah (peace and blessings of Allaah be upon him) stood up after the prayer, pronounced the Shahaadah and praised Allaah as He deserves to be praised, then he said, “What is wrong with an employee whom we appoint, then he comes to us and says, ‘This is for you and this is what I was given as a gift”? Why does he not sit in his parents’ house and see whether anyone brings him a gift or not? By the One in Whose hand is the soul of Muhammad, no one of you unlawfully withholds something from us, except he will come on the Day of Judgement carrying it around his neck: if it is a camel, he will bring it bellowing, if it is a cow he will bring it mooing, and if it is a sheep he will bring it bleating. I have conveyed (the message).” Abu Humayd added, “Then the Messenger of Allaah (peace and blessings of Allaah be upon him) raised his arm so high that we could see his armpit.” (Fath, 6636) |
ÑÏ: The Prophet’s Methods for Correcting People’s Mistakes 26 - Turning away from the one who has made a mistake, and avoiding argument with him, in the hope that he may come back to the right way. Al-Bukhaari (may Allaah have mercy on him) reported that ‘Ali ibn Abi Taalib (may Allaah be pleased with him) said that the Messenger of Allaah (peace and blessings of Allaah be upon him) came to him and Faatimah’s (peace be upon her, the daughter of the Messenger of Allaah (peace and blessings of Allaah be upon him) one night and said to them, “Are you not praying?” ‘Ali said, “O Messenger of Allaah, our souls are in the hand of Allaah. If He wants to bring us back to life (from sleep), He will do so!” The Messenger of Allaah (peace and blessings of Allaah be upon him) went away when ‘Ali said that to him, and he did not respond to it at all, but ‘Ali heard him as he was walking away, slapping his thigh and saying, “ ‘… But, man is ever more quarrelsome than anything.’ [al-Kahf 18:54 – interpretation of the meaning].” (The words of ‘Ali could be understood in different ways. See al-Fath, 7347). 27 - Rebuking the one who has made a mistake. This is what the Prophet (peace and blessings of Allaah be upon him) did with Haatib (may Allaah be pleased with him) when he heard that he had sent word to the kuffaar of Quraysh, informing them of the Muslims’ intention to head for Makkah to conquer it. The Prophet (peace and blessings of Allaah be upon him) asked him, “What made you do that, O Haatib?” He said, “I believe in Allaah and His Messenger and I never changed, but I wanted to make some gesture towards them through which Allaah might protect my family and my wealth. All your other companions have someone there through whom Allaah will protect their families and their wealth.” [The Prophet (peace and blessings of Allaah be upon him)] said: “He has spoken the truth, so do not say anything but good to him.” ‘Umar ibn al-Khattaab said, “But he has betrayed Allaah and Messenger and the believers! Let me strike his neck [cut off his head]!” [The Prophet (peace and blessings of Allaah be upon him) ] said: “How do you know? Maybe Allaah looked at the people of Badr and said, ‘Do what you like, for Paradise is guaranteed for you.’” Tears welled up in ‘Umar’s eyes and he said, “Allaah and His Messenger know best.” (Fath, 6259) There are a number of important educational points we learn from this story: 1 – The Prophet (peace and blessings of Allaah be upon him) rebuked the Sahaabi who had make a serious mistake by asking him, “What made you do that?” 2 – Enquiring as to the reason that motivated him to make the mistake undoubtedly has an effect on the way in which he is treated. 3 – Those who have an excellent track record are not immune from committing major sins. 4 – The educator must be open-minded in dealing with his companions’ mistakes so that they continue progressing on the straight path. The aim is to reform them, not alienate them. 5 – The educator must appreciate the moments of human weakness that may overcome some of those who are with him, and he should not be shocked by a serious mistake on the part of one who is advanced or senior. 6 – Defending one who deserves to be defended even though he has made a mistake. 7 – If a person who makes a mistake has a great deal of good works to his credit, this should be taken into account when evaluating the level of his mistake and dealing with it. 28 - Blaming the person who has made a mistake. An obvious mistake cannot be ignored; blame must be directed at the person who has made the mistake, and he must be rebuked from the outset, so that he will realize that he has made a mistake. Al-Bukhaari narrated in his Saheeh that ‘Ali (may Allaah be pleased with him) said: “I had a she-camel from my share of the booty of Badr, and the Prophet (peace and blessings of Allaah be upon him) had given me another she-camel from the khumus. When I wanted to marry Faatimah, the daughter of the Messenger of Allaah (peace and blessings of Allaah be upon him), I made an appointment with a goldsmith from Banu Qaynuqaa’ to go with me to Idhkhur. I wanted to sell him the two gold bracelets and use the money for my waleemah (wedding celebration). Whilst I was gathering together the saddles, sacks, ropes and other gear, my camels were sitting beside a room belonging to one of the Ansaar. After collecting the things I had to collect, I came back and found my camels with their backs cut open, their sides stabbed and their livers removed. I could hardly bear to look at this scene. I said, ‘Who did this?’ They said, ‘Hamzah ibn ‘Abd al-Muttalib. He is in that house drinking with one of the Ansaar.’ I went to the Prophet (peace and blessings of Allaah be upon him), and Zayd ibn Haarithah was with him. The Prophet (peace and blessings of Allaah be upon him) knew something was wrong from my expression. The Prophet (peace and blessings of Allaah be upon him) said: ‘What is the matter with you?’ I said, ‘O Messenger of Allaah, I have never seen anything like today! Hamzah attacked my two she-camels and cut their backs open and stabbed them in their sides. He is in a house, drinking.’ The Prophet (peace and blessings of Allaah be upon him) called for his cloak and put it on, then he went walking, and Zayd ibn Haarithah and I followed him, until he reached the house where Hamzah was. He asked permission to enter, and they gave permission. They were drinking, and the Messenger of Allaah (peace and blessings of Allaah be upon him) started to hurl blame at Hamzah for what he had done, but then he noticed that Hamzah was drunk and red-eyed. Hamzah looked at the Messenger of Allaah (peace and blessings of Allaah be upon him). He looked up at his knees, then at his navel, then at his face, then he said, ‘You are no more than a slave to my father.’ The Messenger of Allaah (peace and blessings of Allaah be upon him) realized that he was drunk, so he turned on his heels and we went out with him.” (Fath, no. 3091). This happened before drinking alcohol was forbidden. 29 - Shunning the one who has made a mistake. Imaam Ahmad (may Allaah have mercy on him) reported that Humayd said: “Al-Waleed came to me and a friend of mine and said, ‘Come with me, for you are younger than me and you know more about hadeeth.’ He took us to Bishr ibn ‘Aasim. Abu’l-‘Aaliyah said to him: ‘Will you tell these two your hadeeth?’ He said, ‘‘Uqbah ibn Maalik told us, Abu’l-Nadr al-Laythi said, Bahz, who was one of his group, said: the Messenger of Allaah (peace and blessings of Allaah be upon him) sent an expedition to attack some people. A man drifted away from the people, and one of the (Muslim) expedition followed him with his sword unsheathed. The man who had wandered off said, “I am a Muslim,” but the Muslim paid no attention to him, and struck him and killed him. Word of this reached the Messenger of Allaah (peace and blessings of Allaah be upon him), and he spoke out angrily against it. News of this reached the killer, and whilst the Messenger of Allaah (peace and blessings of Allaah be upon him) was delivering a speech, the killer said, “O Messenger of Allaah, by Allaah he only said that to protect himself.” The Prophet (peace and blessings of Allaah be upon him) turned away from him and the people around him, and continued with his speech. The man said again, “O Messenger of Allaah, he only said that to protect himself.” The Prophet (peace and blessings of Allaah be upon him) again turned away from him and the people around him, and continued with his speech. The man did not put up with that; a third time he said, “O Messenger of Allaah, by Allaah he only said that to protect himself.” The Messenger of Allaah (peace and blessings of Allaah be upon him) turned to him, and it was clear from his expression how upset he was. He said, “Allaah scorns the one who kills a believer.” three times.’” (al-Musnad, 5/289. See also al-Silsilat al-Saheehah, 2/309) Al-Nisaa`i (may Allaah have mercy on him) reported from Abu Sa‘eed al-Khudri that a man came from Najraan to the Messenger of Allaah (peace and blessings of Allaah be upon him), wearing a ring of gold. The Messenger of Allaah (peace and blessings of Allaah be upon him) turned away from him and said, “You have come to me with an ember from the Fire of Hell in your hand.” (Al-Mujtaba, 8/170; Saheeh Sunan al-Nisaa`i, 4793). |
ÑÏ: The Prophet’s Methods for Correcting People’s Mistakes Ahmad reported a more detailed version of this from Abu Sa‘eed al-Khudri: a man came from Najraan to the Messenger of Allaah (peace and blessings of Allaah be upon him) wearing a ring of gold. The Messenger of Allaah (peace and blessings of Allaah be upon him) turned away from him and did not ask him about anything. The man went back to his wife and told her about it. She said, “There has to be a reason for that. Go back to the Messenger of Allaah (peace and blessings of Allaah be upon him).” So he went back, and threw away his ring and the garment he was wearing. When he asked permission to enter, it was given to him. He greeted the Messenger of Allaah (peace and blessings of Allaah be upon him), who returned the greeting. He said, “O Messenger of Allaah, you turned away from me when I came before.” The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “You came to me with a coal from the fire of Hell in your hand.” He said, “O Messenger of Allaah, I came with a lot of coals.” He had brought some suits of clothing from Bahrain. The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “What you have brought is not going to help us in any way (with regard to the Hereafter). It is no more use than the rocks of al-Harrah, but they are luxuries of this world.” The man said: “I said, ‘O Messenger of Allaah, explain this to your Companions, so that they do not think you were angry with me for some reason.” The Messenger of Allaah (peace and blessings of Allaah be upon him) stood up and explained this, and said that the problem had been with his gold ring.” (al-Musnad, 3/14). According to a report narrated by Ahmad (may Allaah have mercy on him) from ‘Amr ibn Shu’ayb from his father from his grandfather, the Prophet (peace and blessings of Allaah be upon him) saw one of his Companions wearing a ring of gold, and turned away from him. The Sahaabi threw it away and put on a ring of iron, and [the Prophet (peace and blessings of Allaah be upon him)] said, “This is evil, this is the jewellery of the people of Hell,” so he threw it away and put on a ring of silver, and the Prophet (peace and blessings of Allaah be upon him) said nothing. (al-Musnad, 163. Al-Musnad edited by Ahmad Shaakir, no. 6518. He said its isnaad is saheeh). 30 - Boycotting the one who has made a mistake. This is one of the effective methods used by the Prophet (peace and blessings of Allaah be upon him) especially when a very serious mistake was made, because of the far-reaching effect that a boycott has on the person concerned. An example of this is what happened to Ka’b ibn Maalik and his two companions who stayed behind from the campaign of Tabook. After the Prophet (peace and blessings of Allaah be upon him) had ascertained that they had no valid excuse, and they had admitted it, as Ka’b said: “The Messenger of Allaah (peace and blessings of Allaah be upon him) forbade the Muslims to speak to any of the three of us who had stayed behind. So the people avoided us and their attitude towards us changed so that even the earth I was walking on looked different to what I had known. We stayed like that for fifty days. As for my two companions, they resigned themselves and stayed in their homes, weeping, but I was the youngest and the most determined, so I used to go out and attend the prayers with the Muslims and go around in the market places, and no one would speak to me. I would come to the Messenger of Allaah (peace and blessings of Allaah be upon him) whilst he was in a gathering after prayer, and greet him with salaam, asking myself whether he had moved his lips in response or not. I would pray near him, stealing glances at him. When I would turn to pray, he would turn towards me, and when I would turn towards him, he would turn away from me. When the people’s harshness had gone on too long for me, I went away and climbed over the wall of the garden of Abu Qutaadah, who was my cousin [son of my paternal uncle] and the dearest of people to me. I greeted him with salaam, but by Allaah he did not answer me. I said, ‘O Abu Qutaadah, I ask you by Allaah, do you not know that I love Allaah and His Messenger?’ He remained silent, so I repeated what I had said, pleading with him, but he remained silent. I repeated it again, pleading with him, and he said, ‘Allaah and His Messenger know best.’ My eyes filled with tears and I turned away and went and climbed back over the wall… When fifty nights had passed since the Messenger of Allaah (peace and blessings of Allaah be upon him) had forbidden anyone to talk to us, after I had prayed Fajr on the morning of the fiftieth day, and I was on the roof of our house, whilst I was sitting as Allaah has described, with my own self constrained to me and the earth, vast as it is, constrained to me [cf. Al-Tawbah 9:118], I heard the sound of someone shouting from the mountain of Sal’ at the top of his voice: ‘O Ka’b ibn Maalik, rejoice!’” (Fath, 4418). We learn many great lessons from this story, which should not be ignored in any way. We read about some of them in the scholars’ commentaries on this story, as in Zaad al-Ma’aad and Fath al-Baari. Another indication that the Prophet (peace and blessings of Allaah be upon him) used this method was narrated by al-Tirmidhi from ‘Aa`ishah , who said: “No behaviour was more hateful to the Messenger of Allaah (peace and blessings of Allaah be upon him) than lying. If a man told lies in the presence of the Prophet (peace and blessings of Allaah be upon him), he would remain upset about it until he knew that he had repented from that.” (Abu ‘Eesa said: this is a hasan hadeeth. Sunan al-Tirmidhi, no. 1973). According to a report narrated by Ahmad: “ … he would remain upset with him…” (al-Musnad, 6/152) According to another report: “If it happened that one of the members of his household told a lie, he would keep turning away from him until he repented.” (Reported by al-Haakim. Saheeh al-Jaami’, 4675). It is clear from the reports mentioned above that turning away from the person who is making a mistake until he gives it up is an effective educational method, but in order for it to be effective, the person who is forsaking and turning away from the other must have some status in the eyes of the latter, otherwise it will not have a positive effect, and may even give the person something to be happy about. 31 - Praying against someone who stubbornly persists in making a mistake. Muslim (may Allaah have mercy on him) reported that a man ate with his left hand in the presence of the Prophet (peace and blessings of Allaah be upon him). He said, “Eat with your right hand!” The man said, “I cannot” He said, “May you never be able to!” Nothing was stopping him except pride, and he never raised it to his mouth after that. (No. 2021). According to a report narrated by Ahmad: “Iyaas ibn Salamah ibn al-Akwa’ reported that his father told him: ‘I heard the Messenger of Allaah (peace and blessings of Allaah be upon him) telling a man called Bisr ibn Raa’i al-‘Eer, whom he saw eating with his left hand, to eat with his right hand. He said, ‘I cannot.’ He said, ‘May you never be able to!’ And his right hand never reached his mouth after that.” (4/54) Al-Nawawi (may Allaah have mercy on him) said: “This hadeeth shows that it is permissible to pray against the one who goes against a shar‘i ruling for no good reason. It also demonstrates enjoining what is good and forbidding what is evil in all matters, even in the matter of eating.” (Sharh Saheeh Muslim, 13/192). We may also note here that the du’aa’ against him was not for something that would help the Shaytaan against him, it was for something that was more like a rebuke or telling-off. |
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