عَنْ عَبْدِ اللهِ بْنِ مَسْعُودٍ رضي الله عنه أَنَّ رَسُولَ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ: «مَا مِنْ نَبِيٍّ بَعَثَهُ اللهُ فِي أُمَّةٍ قَبْلِي إِلَّا كَانَ لَهُ مِنْ أُمَّتِهِ حَوَارِيُّونَ، وَأَصْحَابٌ يَأْخُذُونَ بِسُنَّتِهِ وَيَقْتَدُونَ بِأَمْرِهِ، ثُمَّ إِنَّهَا تَخْلُفُ مِنْ بَعْدِهِمْ خُلُوفٌ يَقُولُونَ مَا لَا يَفْعَلُونَ، وَيَفْعَلُونَ مَا لَا يُؤْمَرُونَ، فَمَنْ جَاهَدَهُمْ بِيَدِهِ فَهُوَ مُؤْمِنٌ، وَمَنْ جَاهَدَهُمْ بِلِسَانِهِ فَهُوَ مُؤْمِنٌ، وَمَنْ جَاهَدَهُمْ بِقَلْبِهِ فَهُوَ مُؤْمِنٌ، وَلَيْسَ وَرَاءَ ذَلِكَ مِنَ الْإِيمَانِ حَبَّةُ خَرْدَلٍ».
‘Abdullah ibn Mas‘ūd (may Allah be pleased with him) reported that the Messenger of Allah (may Allah's peace and blessings be upon him) said: "No prophet had been sent before me by Allah except that he had disciples and companions from his nation who adhered to his way and followed his command. They were, then, succeeded by successors who would say what they did not do and do what they were not commanded to do. Whoever strives against them with his hand is a believer; whoever strives against them with his tongue is a believer; whoever strives against them with his heart is a believer; and beyond that, there is no mustard seed's weight of faith."
Narrated by MuslimGradeAuthentic
Explanation
The Prophet (may Allah's peace and blessings be upon him) informed that no prophet had been sent by Allah to a nation before him except that he had close friends, supporters, and sincere fighters from among his nation who were qualified to succeed him, adopting his way and following his command. These righteous predecessors would, then, be succeeded by people who were void of goodness; claiming what they did not practice and practicing what they were not commanded to do. Whoever strives against them with his hand is a believer, whoever strives against them with his tongue is a believer, and whoever strives against them with his heart is a believer, but beyond that, there is no mustard seed's weight of faith.
Benefits
- Encouraging the struggle against those who violate the Shariah with their words and deeds.
- The heart's failure to disapprove of evil indicates the weakness or loss of faith.
- Allah Almighty facilitates for the prophets those who convey their message after them.
- Whoever seeks salvation must follow the prophets' methodology because every way other than theirs leads to destruction and misguidance.
- As the time gap separating people from the time of the Prophet (may Allah's peace and blessings be upon him) and that of his Companions (may Allah be pleased with them) grows bigger, people become more liable to abandoning the Sunnah, following their whims, and introducing religious innovations.
- Clarifying the levels of Jihad and how it should be carried out with the hand for whoever is capable of change, like the guardians, rulers, and leaders; with the words through demonstrating and advocating the right; and with the heart through disapproving evil, refraining from loving it or being content with it.
- It is obligatory to enjoin good and forbid evil.
Reference
صحيح مسلم (1/ 69) (50).
بهجة الناظرين شرح رياض الصالحين، لسليم الهلالي (1/ 276).
تطريز رياض الصالحين، لفيصل آل مبارك (ص148).
كنوز رياض الصالحين، لمجموعة من الباحثين (4/ 16).
نزهة المتقين شرح رياض الصالحين، لمجموعة من الباحثين (1/ 209).
عن طارق بن شهاب البجلي الأحمسي رضي الله عنه أنّ رجُلًا سأل النبي صلى الله عليه وسلم وقد وضَع رِجله في الغَرْزِ: أَيُّ الجهاد أفضل؟ قال: «كَلِمَةُ حَقًّ عِند سُلطَان جَائِرٍ».
Tāriq ibn Shihāb al-Bajali al-Ahmasi (may Allah be pleased with him) reported that a man, who was set for travel, asked the Prophet (may Allah's peace and blessings be upon him): ''Which type of Jihad is better?'' He replied: "A word of truth said to a despotic ruler."
An-Nasaa’i - Narrated by AhmadGradeAuthentic hadith
Explanation
A man who was set for travel asked the Prophet (may Allah's peace and blessings be upon him): Which type of Jihad is much rewarded? The Prophet (may Allah's peace and blessings be upon him) told him that it is to enjoin an oppressive ruler to do good or to forbid him from doing evil. Jihad is not restricted to fighting the disbelievers; rather, it has levels. The type mentioned in this Hadīth is the highest level in terms of reward, because it makes one vulnerable to being killed or imprisoned because of the ruler's injustice, or because it is seldom that someone takes it upon himself to undertake this perilous task.
Reference
بهجة الناظرين شرح رياض الصالحين، سليم بن عيد الهلالي، دار ابن الجوزي، الدمام، الطبعة: الأولى 1415هـ.
تطريز رياض الصالحين، فيصل بن عبد العزيز المبارك، تحقيق: عبد العزيز بن عبد الله آل حمد، دار العاصمة للنشر والتوزيع، الرياض، الطبعة: الأولى 1423هـ، 2002م.
دليل الفالحين لطرق رياض الصالحين، محمد علي بن البكري بن علان، اعتنى بها: خليل مأمون شيحا، دار المعرفة، بيروت، الطبعة: الرابعة 1425هـ.
رياض الصالحين من كلام سيد المرسلين، أبو زكريا محيي الدين النووي، تحقيق ماهر الفحل، دار ابن كثير، دمشق، بيروت، الطبعة: الأولى 1428هـ.
سلسلة الأحاديث الصحيحة وشيء من فقهها وفوائدها، محمد ناصر الدين الألباني، مكتبة المعارف للنشر والتوزيع، الرياض، الطبعة: الأولى لمكتبة المعارف، 1422هــ.
الشرح الممتع على زاد المستقنع، محمد بن صالح العثيمين، دار ابن الجوزي، الطبعة: الأولى 1422، 1428هـ.
شرح رياض الصالحين، محمد بن صالح العثيمين، دار الوطن، الرياض، الطبعة: 1426هـ.
كنوز رياض الصالحين، مجموعة من الباحثين برئاسة حمد بن ناصر العمار، كنوز إشبيليا، الرياض، الطبعة: الأولى 1430هـ.
المجتبى من السنن (السنن الصغرى)، أحمد بن شعيب النسائي، تحقيق: عبد الفتاح أبو غدة، مكتب المطبوعات الإسلامية، حلب، الطبعة: الثانية 1406هـ.
مسند الإمام أحمد بن حنبل، أحمد بن حنبل أبو عبدالله الشيباني، تحقيق: شعيب الأرنؤوط و عادل مرشد، وآخرون، تحت إشراف: عبد الله بن عبد المحسن التركي، مؤسسة الرسالة، الطبعة: الأولى 1421هـ.
نزهة المتقين شرح رياض الصالحين، مجموعة من الباحثين، مؤسسة الرسالة، بيروت، الطبعة: الرابعة عشر 1407هـ.