Hadiths from "Riyad al-Salihin" by al-Nawawi, Chapter on the Prohibition of Oppression, the Hadith of Abu Dharr (may Allah be pleased with him)
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The Shaykh : ... the speech of Allah, and the best of guidance is the guidance of Muhammad (peace and blessings be upon him), and the worst of matters are their innovations, and every innovation is a religious innovation, and every religious innovation is misguidance, and every misguidance is in the Fire.
Tonight we will hear from you a hadith from the hadiths of the book "Riyad al-Salihin" by Imam al-Nawawi (may Allah have mercy on him), in the chapter on the prohibition of oppression, and it is the twelfth hadith. It says: From Sa'id ibn 'Abd al-'Aziz, from Rabi'ah ibn Yazid, from Abu Dhar al-Khawlani, from Abu Dharr Jundub ibn Junadah (may Allah be pleased with him), from the Prophet (peace and blessings be upon him), in what he narrates from Allah (Blessed and Exalted is He), that He said:Sahih Muslim 2577a.
Sa'id (and he is ibn 'Abd al-'Aziz) said: Abu Dhar (meaning al-Khawlani), when he narrated this hadith, would kneel on his knees. This is an indication of his concern for the meanings in this hadith that relate to Allah (Mighty and Majestic) and His self-sufficiency regarding all the worlds. The author of the book says: Muslim narrated it (that is, in his "Sahih"), and we have narrated from Imam Ahmad ibn Hanbal (may Allah have mercy on him) that he said: "There is no hadith for the people of Sham more noble than this hadith." By the last phrase, "there is no hadith for the people of Sham," he means that the chain of this hadith consists entirely of men from Sham. So this hadith is the most noble hadith narrated by the people of Sham among the hadiths they narrated with their chains from the Messenger of Allah (peace and blessings be upon him).
We return to the hadith and read it paragraph by paragraph with some explanation and clarification.
Tonight we will hear from you a hadith from the hadiths of the book "Riyad al-Salihin" by Imam al-Nawawi (may Allah have mercy on him), in the chapter on the prohibition of oppression, and it is the twelfth hadith. It says: From Sa'id ibn 'Abd al-'Aziz, from Rabi'ah ibn Yazid, from Abu Dhar al-Khawlani, from Abu Dharr Jundub ibn Junadah (may Allah be pleased with him), from the Prophet (peace and blessings be upon him), in what he narrates from Allah (Blessed and Exalted is He), that He said:
O My servants, I have forbidden oppression for Myself and have made it forbidden amongst you, so do not oppress one another. O My servants, all of you are astray except for those I have guided, so seek guidance of Me and I shall guide you, O My servants, all of you are hungry except for those I have fed, so seek food of Me and I shall feed you. O My servants, all of you are naked except for those I have clothed, so seek clothing of Me and I shall clothe you. O My servants, you sin by night and by day, and I forgive all sins, so seek forgiveness of Me and I shall forgive you. O My servants, you will not attain harming Me so as to harm Me, and will not attain benefitting Me so as to benefit Me. O My servants, were the first of you and the last of you, the human of you and the jinn of you to be as pious as the most pious heart of any one man of you, that would not increase My dominion in anything. O My servants, were the first of you and the last of you, the human of you and the jinn of you to be as wicked as the most wicked heart of any one man of you, that would not decrease My dominion in anything. O My servants, were the first of you and the last of you, the human of you and the jinn of you to rise up in one place and make a request of Me, and were I to give everyone what he requested, that would not decrease what I have, any more that a needle decreases the sea if put into it. O My servants, it is but your deeds that I record for you and then recompense you for. So let him who finds good, praise Allah, and let him who finds other than that blame no one but himself.
يا عبادي ، إني حرَّمت الظلم على نفسي ، وجعلتُه بينكم محرَّمًا ؛ فلا تظالموا . يا عبادي ، كلكم ضالٌّ إلا من هديته ؛ فاستهدوني أهدكم . يا عبادي ، كلكم جائع إلا من أطعمتُه ؛ فاستطعموني أطعِمْكم . يا عبادي ، كلكم عارٍ إلا من كسوتُه ؛ فاستكسوني أكسُكُم . يا عبادي ، إنكم تخطئون بالليل والنهار ، وأنا أغفر الذنوب جميعًا ؛ فاستغفروني أغفر لكم . يا عبادي ، إنكم لن تبلغوا ضرِّي فتضرُّوني ، ولن تبلغوا نفعي فتنفعوني . يا عبادي ، لو أن أوَّلكم وآخركم وإنسَكم وجنَّكم كانوا على أتقى قلبِ رجلٍ واحدٍ منكم ما زاد ذلك في ملكي شيئًا . يا عبادي ، لو أنَّ أولكم وآخركم وإنسكم وجنَّكم كانوا على أفجرِ قلبِ رجلٍ واحدٍ ما نقص ذلك من ملكي شيئًا . يا عبادي ، لو أن أولكم وآخركم وإنسَكم وجنَّكم قاموا في صعيدٍ واحدٍ ، فسألوني ، فأعطيت كلَّ إنسانٍ مسألتَه ما نقص ذلك ممَّا عندي إلا كما ينقص المخيط إذا أُدخِلَ البحر . يا عبادي ، إنما هي أعمالكم أحصيها لكم ، ثم أوفِّيكم إياها ؛ فمن وَجَدَ خيرًا فليحمَدِ الله ، ومن وَجَدَ غير ذلك فلا يلومَنَّ إلا نفسهSa'id (and he is ibn 'Abd al-'Aziz) said: Abu Dhar (meaning al-Khawlani), when he narrated this hadith, would kneel on his knees. This is an indication of his concern for the meanings in this hadith that relate to Allah (Mighty and Majestic) and His self-sufficiency regarding all the worlds. The author of the book says: Muslim narrated it (that is, in his "Sahih"), and we have narrated from Imam Ahmad ibn Hanbal (may Allah have mercy on him) that he said: "There is no hadith for the people of Sham more noble than this hadith." By the last phrase, "there is no hadith for the people of Sham," he means that the chain of this hadith consists entirely of men from Sham. So this hadith is the most noble hadith narrated by the people of Sham among the hadiths they narrated with their chains from the Messenger of Allah (peace and blessings be upon him).
We return to the hadith and read it paragraph by paragraph with some explanation and clarification.
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