Riyad al-Salihin - Al-Nawawi - (1/128)

Riyad al-SalihinAl-Nawawi

and of Jesus, son of Mary. That was because they disobeyed and habitually transgressed. They would not forbid one another the evil they committed—how vile was what they used to do! You see many of them taking the disbelievers as allies; how wretched is what their souls have sent ahead for them… until His words, “they are defiantly disobedient” (Q 5:78-81). He then said, “No, by Allah! You must enjoin what is right, forbid what is wrong, seize the hand of the wrongdoer, bend him to the truth completely, and confine him to the truth firmly; otherwise Allah will cause some of your hearts to clash with others, and then He will curse you just as He cursed them.” Narrated by Abū Dāwūd and al-Tirmidhī, who said: a ḥasan hadith (1).

This is Abū Dāwūd’s wording. Al-Tirmidhī narrates: The Messenger of Allah ﷺ said, “When the Children of Israel sank into sin, their scholars forbade them but they would not desist. Yet the scholars still sat with them in their gatherings, ate with them, and drank with them. So Allah caused some of their hearts to strike against others and cursed them on the tongue of David and Jesus son of Mary—that was because they disobeyed and kept on transgressing.” The Messenger of Allah ﷺ, who had been reclining, then sat upright and said, “No, by the One in whose hand is my soul—until you bend them to the truth completely.”

His phrase taʾṭirūhum (“bend them”) means “incline and compel them,” while la-taqṣurunnahu (“confine him”) means “restrain him.”

202 – Fourteenth: Abū Bakr al-Ṣiddīq (may Allah be pleased with him) said, “People, you recite this verse: ‘O you who believe, you are responsible for your own selves; those who stray cannot harm you once you are rightly guided’ (Q 5:105). Yet I heard the Messenger of Allah ﷺ say, ‘When people see a wrongdoer and do not seize his hands (2), it is soon that Allah will encompass them all with a punishment from Himself.’” Narrated by Abū Dāwūd, al-Tirmidhī, and al-Nasāʾī with sound chains.

(1) I say: This is what he reported, yet it is plainly questionable, for the whole chain rests on Abu Ubayda ibn Abd Allah ibn Masud, and—as al-Tirmidhi repeatedly affirmed—he never heard the narration from his father; the isnad is therefore broken (munqati). Moreover, the transmitters disagree over its chain in four separate permutations, all of which I have cited and analysed in detail in my book "al-Ahadith al-daifa wa-l-mawdua wa-atharuha al-sayy fi-l-ummah" (no. 1105). —N. (2) That is, they must restrain him from injustice—by the hand, the tongue, or at least the heart. The clause “with a punishment from Him” means that a chastisement may strike the wrongdoer for his oppression and others who condoned it while able to stop him but failed to act.

وَعِيسَى ابْنِ مَرْيَمَ ذَلِكَ بِمَا عَصَوْا وَكَانُوا يَعْتَدُونَ ، كَانُوا لَا يَتَنَاهَوْنَ عَنْ مُنْكَرٍ فَعَلُوهُ لَبِئْسَ مَا كَانُوا يَفْعَلُونَ ، تَرَى كَثِيرًا مِنْهُمْ يَتَوَلَّوْنَ الَّذِينَ كَفَرُوا لَبِئْسَ مَا قَدَّمَتْ لَهُمْ أَنْفُسُهُمْ - إِلَى قَوْلِهِ ﴿فَاسِقُونَ﴾ [المائدة: ٧٨-٨١] ثُمَّ قَالَ: «كَلَّا وَاللَّهِ لَتَأْمُرُنَّ بِالْمَعْرُوفِ وَلَتَنْهَوُنَّ عَنِ الْمُنْكَرِ وَلَتَأْخُذُنَّ عَلَى يَدِ الظَّالِمِ ، وَلَتَأْطِرُنَّهُ عَلَى الْحَقِّ أَطْرًا ، وَلَتَقْصُرُنَّهُ عَلَى الْحَقِّ قَصْرًا ، أَوْ لَيَضْرِبَنَّ اللَّهُ بِقُلُوبِ بَعْضِكُمْ عَلَى بَعْضٍ ، ثُمَّ لَيَلْعَنَنَّكُمْ كَمَا لَعَنَهُمْ» رَوَاهُ أَبُو دَاوُد ، وَالتِّرْمِذِيُّ وَقَالَ: حَدِيثٌ حَسَنٌ (١) . هَذَا لَفْظُ أَبِي دَاوُد ، وَلَفْظُ التِّرْمِذِيِّ ، قَالَ رَسُولُ اللَّهِ ﷺ: «لَمَّا وَقَعَتْ بَنُو إِسْرَائِيلَ فِي الْمَعَاصِي نَهَتْهُمْ عُلَمَاؤُهُمْ فَلَمْ يَنْتَهُوا فَجَالَسُوهُمْ فِي مَجَالِسِهِمْ وَوَاكَلُوهُمْ وَشَارَبُوهُمْ فَضَرَبَ اللَّهُ قُلُوبَ بَعْضِهِمْ بِبَعْضٍ وَلَعَنَهُمْ عَلَى لِسَانِ دَاوُدَ وَعِيسَى ابْنِ مَرْيَمَ ذَلِكَ بِمَا عَصَوْا وَكَانُوا يَعْتَدُونَ» فَجَلَسَ رَسُولُ اللَّهِ ﷺ وَكَانَ مُتَّكِئاً فَقَالَ: «لَا ، وَالَّذِي نَفْسِي بِيَدِهِ حَتَّى تَأْطِرُوهُمْ عَلَى الْحَقِّ أَطْرًا» . قَوْلُهُ «تَأْطِرُوهُمْ» : أَيْ تَعْطِفُوهُمْ . وَلَتَقْصُرُنَّهُ : أَيْ لَتَحْبِسُنَّهُ . ٢٠٢ - الرَّابِعَ عَشَرَ : عَنْ أَبِي بَكْرٍ الصِّدِّيقِ رَضِيَ اللَّهُ عَنْهُ قَالَ : يَا أَيُّهَا النَّاسُ إِنَّكُمْ تَقْرَؤُونَ هَذِهِ الْآيَةَ: ﴿يَا أَيُّهَا الَّذِينَ آمَنُوا عَلَيْكُمْ أَنْفُسَكُمْ لَا يَضُرُّكُمْ مَنْ ضَلَّ إِذَا اهْتَدَيْتُمْ﴾ [المائدة: ١٠٥] وَإِنِّي سَمِعْتُ رَسُولَ اللَّهِ ﷺ يَقُولُ : «إِنَّ النَّاسَ إِذَا رَأَوُا الظَّالِمَ فَلَمْ يَأْخُذُوا عَلَى يَدَيْهِ (٢) أَوْشَكَ أَنْ يَعُمَّهُمُ اللَّهُ بِعِقَابٍ مِنْهُ» رَوَاهُ أَبُو دَاوُد ، وَالتِّرْمِذِيُّ ، وَالنَّسَائِيُّ بِأَسَانِيدَ صَحِيحَةٍ .

(١) قُلْتُ : كَذَا قَالَ، وَفِيهِ نَظَرٌ ظَاهِرٌ لِأَنَّ مَدَارَهُ عَلَى أَبِي عُبَيْدَةَ بْنِ عَبْدِ اللَّهِ بْنِ مَسْعُودٍ، وَلَمْ يَسْمَعْ مِنْ أَبِيهِ كَمَا ذَكَرَهُ التِّرْمِذِيُّ مِرَاراً، فَهُوَ مُنْقَطِعٌ . ثُمَّ إِنَّهُمُ اضْطَرَبُوا عَلَيْهِ فِي إِسْنَادِهِ عَلَى وُجُوهٍ أَرْبَعَةٍ سُقْتُهَا وَفَصَّلْتُ الْقَوْلَ فِيهَا فِي «الْأَحَادِيثِ الضَّعِيفَةِ وَالْمَوْضُوعَةِ وَأَثَرِهَا السَّيِّئِ فِي الْأُمَّةِ» (١١٠٥) - ن -. (٢) أَيْ يَمْنَعُوهُ مِنَ الظُّلْمِ بِالْيَدِ أَوْ بِاللِّسَانِ أَوْ بِالْقَلْبِ . ( بِعِقَابٍ مِنْهُ ) يَقَعُ عَلَى الظَّالِمِ لِظُلْمِهِ وَعَلَى غَيْرِهِ لِإِقْرَارِهِ عَلَيْهِ وَقَدْ قَدَرَ عَلَى مَنْعِهِ وَلَمْ يَفْعَلْ .