asalamualikum.... part 4: Al-Ghuloo (Extremism) and Shiddah (Harshness)<http://albaseerahorg.multiply.com/journal/item/18/part_4_Al-Ghuloo_Extremism_and_Shiddah_Harshness> Apr 12, '09 10:01 AM for everyone asalamualikum...
*http://www.albaseerah.org/forum/showthread.php?t=2448*<http://www.albaseerah.org/forum/showthread.php?t=2448> *Al-Ghuloo (Extremism) and Shiddah (Harshness)* by: *Shaykh Abdullaah al-Ghudyaan*حفظه الله Delivered on: Saturday July 1st, 2006 *Evidence from the Sunnah for Being Gentle and Lenient with Oneself in Regards to the Deen and Dunyaa *The Shaykh حفظه الله said that from the evidences as well, is that which has been narrated on the authority of `Abdullaah bin 'Amr bin al-'Aas رضي الله عنهما who said that: *“The Prophet* صلى الله عليه وسلم *was informed about him, that he said (meaning ‘Abdullaah bin 'Amr): “I am going to stand the whole night and not sleep and I am going to fast everyday and not break my fast.” So the Prophet* صلى الله عليه وسلم *said to ‘Abdullaah bin 'Amr bin al-'Aas: “Are you the one who said this?” And ‘Abdullaah bin 'Amr bin al-'Aas replied in the affirmative. So the Prophet* صلى الله عليه وسلم *said: “Indeed you do not have the ability to do so, fast and break your fast, sleep and stand (for prayer).” And then he told him: “And fast in the month three days because every good deed will be multiplied ten times. So it will be as if you have fasted your whole life.” So ‘Abdullaah bin 'Amr *رضي الله عنهما *said: “I can do more than this. I can do better than this that you have recommended.” So the Prophet* صلى الله عليه وسلم *said to him: “Then fast a day and break your fast for two days.” So `Abdullaah bin 'Amr said: “I can do more than this.” So he said: “Then fast one day and leave off fasting the next day because this is the fast of Dawood* عليه سلام *and this is the best fast.” So `Abdullaah bin 'Amr said: “I can do more than this.” The Prophet* صلى الله عليه وسلم *said: “There is nothing better than this.” And `Abdullaah bin 'Amr *رضي الله عنهما *said: “Had I accepted those three days that the Prophet* صلى الله عليه وسلم *commanded me with is more beloved to me.” (meaning that he wished that he had accepted just doing the three days instead of having to fast the fast of Dawood). He said that: “If I had accepted”, *or *“For me to have accepted the fasting of the three days of the Prophet* صلى الله عليه وسلم *is more beloved to me than my family and my wealth”.*[8] This hadeeth lays down a principle for every individual as it relates to his being lenient and gentle with himself. One must have lenience as it relates to three different categories. 1. He must use gentleness as it relates to his religion, and that is one separate scale by itself. 2. Then there is another scale that he has to use as it relates to gentleness in his worldly affairs. 3. Then there is another scale that he uses as it relates to him having gentleness in weighing between the affairs of his Deen, and the affairs of this dunyaa, his worldly affairs. And this is as Allaah سبحانه وتعالى says in the Qur'aan: وَابْتَغِ فِيمَا آتَاكَ اللَّهُ الدَّارَ الْآخِرَةَ وَلا تَنسَ نَصِيبَكَ مِنَ الدُّنْيَا * {But seek, with that (wealth) which Allaah has bestowed on you, the home of the Hereafter, and forget not your portion of legal enjoyment in this world…} *[al-Qasas 28:77] So as it relates to the scale of his *Deen*, then he has to travel a *middle course*. He has to be upon a middle course – a path that is just and a path that has gentleness as it relates to his Deen. This is so that he does everything that Allaah سبحانه وتعالى has commanded him with, and he does not leave off the things that Allaah سبحانه وتعالى commanded him with. Also, he does not put upon himself a burden that he cannot bear. Like trying to pray two hundred (200) raka'aat in one day, or like trying to read the Qur'aan from front to back or from cover to cover twice in one day. This is something that will be too much for the individual to maintain and continue in. So he has to use a scale in order that he does not overburden himself as it relates to his Deen. Likewise, as it relates to the *worldly affairs* of this dunyaa, then he should not become busy with one affair at the expense of another. Meaning, that he is too busy dealing with one thing such that he cannot be responsible for the other things which he should be responsible for. This is whether it relates to his bodily needs, or to his family, or whether it relates to his responsibilities in general dealings with the Muslims - if in fact his work is in dealing with those things that are crucial to the Muslims. Then you have the last scale, and that is the scale that deals with *weighing the affairs* of his Deen, and his dunyaa. He should not get so wrapped up or drowned in the affairs of his Deen, that he is negligent of that which will benefit him. That is, that he is negligent of himself, or he is negligent towards the people of his home. So he claims that he is doing (things for) the Deen, however he does not go out and seek provisions for his family and the likes of these types of things that create a lack of balance in his affair. Again we have a generalقاعدة (*qaa'idah*) or a general principle that must be used in the individual seeking to seek a middle course and seek gentleness as it relates to himself. And again, these three scales were as it relates to his Deen, his dunyaa, and then his Deen and his dunyaa. So one should not be excessive in this nor be negligent of his responsibility. *Conclusion with Great Points of Benefit with Regards to Being Gentle and Lenient with People as it Relates to the Affairs of the Deen * So the Shaykh حفظه الله went on to say that from the أدلة (*adillah*) the evidences, that point to this fact or that point to what we have established is that which has been narrated on the authority of Abu Hurayrah رضي الله عنه who said that: *A Bedouin came and urinated in the Masjid. So the people raced to him in order to hit him. So the Prophet* صلى الله عليه وسلم *said to them: "Leave him, leave him, and pour a bucket of water over the place that he urinated because indeed you have been sent as people who are to make things easy and you were not sent as those to make things hard." *[9] In this hadeeth we find that there is a *manhaj*, a particular way, a methodology that the داعي (*daa'ee*) or the caller should follow in calling to Allaah سبحانه وتعالى. That is because sometimes the one who is calling to Allaah سبحانه وتعالى he is going to command with good, and sometimes he is going to prohibit the evil. And if he is going to prohibit the evil, then he must have the *ability to weigh the affair* and to weigh the results. That is because when the individual is commanding with good, and forbidding the evil there may be a time where there is a conflict between the pros and the cons of what he is commanding with. So if there is some type of conflict, if there is some type of contradiction in the pros and the cons, the way it harms and benefits in that, then there are certain rules that must be followed. In general, there is a *qaa'idah* (principle) that says: *to ward away the harm, takes precedence over bringing about good*. درء المفاسد مقدم على جلب المصالح However, if you have a situation, and Inshaa’ Allaahu ta’aalaa, this will make it clearer: - Where you are calling to someone or you are preventing them from evil, but you believe that a *greater evil will result* from you preventing them from that evil then what takes precedence here is that you *leave off preventing them from the evil because of the result of the greater evil *. - The Shaykh حفظه الله went on to say that there are some rules: if when commanding with the good there are going to be *two equal results*, then one has the choice to *either command the good or to leave it off*. - So after that if there is a situation where in commanding the good, there will be something that will result in *something better*, then one should *command the good*. And if there is something that *results in evil* then he should *leave it off* because this takes precedence. - However, if there is a situation where the مفسدة (*mafsadah*) or the *harm is equal* in calling or not calling or in inviting and in not inviting, advising or not advising, then he has the choice. He *has the choice* of doing it or leaving it off. - And if in one of them the *harm is greater*, then he stays away from the harm that is greater. This is the greater precedence. That if something results in greater harm, that you *leave it off*. In this hadeeth we find that the Prophet صلى الله عليه وسلم gave precedence to the benefit over the angle of something that is harmful. And this is found in the statement where the Prophet صلى الله عليه وسلم said: *"Indeed you have only been sent as one to make things easy; and you have not been sent to make things hard.”* In general, using *rifq* (gentleness) in da'wah i.e. *being lenient, brings good effects*. This is whether those effects are immediate or whether they are a little bit after that, or whether they are far, or whether one has an objective that is a plan for something for the future. But in general, being lenient in giving da'wah has good effects. Likewise, *being harsh in giving da'wah has negative effects* whether those negative effects are immediate, or they may be somewhere along the middle, or they may be somewhere in the future. As the Shaykh حفظه الله said, the point here is that this is the manhaj (methodology) that has to be followed by the one who is giving da'wah. He must look at the result of this action in the result of his da'wah. The Shaykh حفظه الله gave a whole lesson on القواعد الفقهية (* al-Qawaa’id-ul-fiqhiyyah* – The Fiqh Principles) as it relates to المفسدة (* al-mafsadah*) and المصلحة (*al-maslahah*) or harm and benefit. In general what should be understood from that principle is that: if the situation has two equal parts, then you have the choice to do the thing or to leave it off. But if there is a situation where you want to prevent someone from evil or you want to command them with good, and in the process of doing so, you cause a greater harm then you should not command them with the good or forbid them from evil if it is going to cause greater harm because this in itself becomes evil as it has brought about a greater evil. And of course this is why the Shaykh حفظه الله mentioned that the one who is giving da'wah (and in general any individual) has to think about the results of his action, and not jump into something without thinking about the result of what he is doing. *References* [1] Reported in Saheeh al-Bukhaaree, Vol. 5, Kitaab ad-Daawaat (#6038). أن اليهود أتوا النبي صلى الله عليه وسلم فقالوا السام عليك قال وعليكم فقالت عائشة السام عليكم ولعنكم الله وغضب عليكم فقال رسول الله صلى الله عليه وسلم مهلا يا عائشة عليك بالرفق وإياك والعنف أو الفحش قالت أو لم تسمع ما قالوا قال أو لم تسمعي ما قلت رددت عليهم فيستجاب لي فيهم ولا يستجاب لهم في [2] Reported with the following wording in Saheeh Muslim, Vol. 4, Kitaab Al-Birr was-Silah wal-Aadaab (#2594). إن الرفق لا يكون في شيء إلا زانه ولا ينزع من شيء إلا شانه [3] Reported in Saheeh Muslim, Vol. 3, Kitaab al-Imarah (#1828) سمعت من رسول الله صلى الله عليه وسلم يقول في بيتي هذا اللهم من ولي من أمر أمتي شيئا فشق عليهم فاشقق عليه ومن ولي من أمر أمتي شيئا فرفق بهم فارفق به [4] Reported in Saheeh al-Bukhaaree, Vol. 2, Kitaab as-Sawm (#5856). كان النبي صلى الله عليه وسلم في مسير له فحدا الحادي فقال النبي صلى الله عليه وسلم ارفق يا أنجشة ويحك بالقوارير [5] Reference Pending [6] Reported by Muslim, Vol. 4, Kitaab Al-Birr was-Silah wal-Aadaab (#2592) سمعت رسول الله صلى الله عليه وسلم يقول من يحرم الرفق يحرم الخير [7] Reference Pending [8] Reported in Saheeh al-Bukhaaree, Vol. 2, Kitaab as-Sawm (#1876) and in Saheeh Muslim, Kitaab as-Siyaam (#1159) بلغ النبي صلى الله عليه وسلم أني أصوم أسرد وأصلي الليل فإما أرسل إلي وإما لقيته فقال ألم أخبر أنك تصوم ولا تفطر وتصلي الليل فلا تفعل فإن لعينك حظا ولنفسك حظا ولأهلك حظا فصم وأفطر وصل ونم وصم من كل عشرة أيام يوما ولك أجر تسعة قال إني أجدني أقوى من ذلك يا نبي الله قال فصم صيام داود عليه السلام قال وكيف كان داود يصوم يا نبي الله قال كان يصوم يوما ويفطر يوما ولا يفر إذا لاقى قال من لي بهذه يا نبي الله قال عطاء فلا أدري كيف ذكر صيام الأبد فقال النبي صلى الله عليه وسلم لا صام من صام الأبد لا صام من صام الأبد لا صام من صام الأبد [9] Reported in Saheeh al-Bukhaaree, Vol. 5, Kitaab al-Adab (#5777) أن أعرابيا بال في المسجد فثار إليه الناس ليقعوا به فقال لهم رسول الله صلى الله عليه وسلم دعوه وأهريقوا على بوله ذنوبا من ماء أو سجلا من ماء فإنما بعثتم ميسرين ولم تبعثوا معسرين -- Masjid Ahlul-Quraan wa As-Sunnah of New york http://www.seekknowledge.org http://www.albaseerah.org --~--~---------~--~----~------------~-------~--~----~ Asalam o Alaikum, You Are Receiving This Message, Because You Are A Member Of FOCUS ON ISLAM, A Google Group [..:: The Best Group For Nice Islamic Mails ::..] \/<<<<>>>>\/<<<<>>>>\/<<<<>>>>\/<<<<>>>>\/<<<<>>>>\/<<<<>>>>\/<>\/ You can Post Your Comments and Suggestions to Me [Moderator of this Group] on this email address: [email protected] To visit your group on the web, go to: http://groups.google.com/group/focusonislam/ To post messages/mails to this group, send email to [email protected] To unsubscribe from this group, send email to [email protected] Please forward our Mails to Your friends, and convence them to join our Group. 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