Continuation of the explanation of the hadith of Ibrahim ibn al-Ashtar, and clarification of the reason Abu Dharr (may Allah be pleased with him) stipulated that no man who was a district chief, an amir, or a courier should shroud him
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The Shaykh : When he narrated this hadith to them, he followed it by saying (may Allah be pleased with him): "Then I have become today as you see—alone in this wilderness. If I had a garment from my clothes that was sufficient for my shroud, I would not be shrouded in anything else. So I call upon you by Allah that no man among you who was a district chief, an amir, or a courier should shroud me."
Why does Abu Dharr stipulate that no one from this group shroud Abu Dharr, if he had taken on a position from these positions; whether he was an emir over a town, or a headman over a group, or a courier?
It appears that he is referring to what was previously indicated in the hadith of Khubayb ibn al-Art; because they would have eaten from their salaries, so their work would not be complete, nor their reward full with Allah (Blessed and Exalted is He). It is also possible that he meant by that that few are safe from exploiting these positions and these authorities in an impermissible way, especially in this time; we hardly find an emir who does not engage in his emirate and authority, nor a headman nor a courier. We find today some employees who have state cars for the service of the state, and he serves himself and his family and children, and takes leisure rides on them, and at whose expense? The state. This is exploitation, of course, which is not permissible in Islam. This type, while we cannot deny its existence in some of the predecessors, we are certain that they were not as extensive in it in quantity and quality as is the case today with these later people. But some individuals may exist; therefore, Abu Dharr was cautious—and this is from his asceticism and scrupulousness—and he requested that no one who had taken on any of these positions shroud him. So a young man from the Ansar was found who said to him: "I am your companion. This is from my mother's weaving, and this garment is from my private clothes. I will shroud you in them." He said: "You are my companion."
So reflect and look at how the righteous Salaf lived, and how they were scrupulous about doubtful matters; then measure yourselves, and you will find the difference vast. Consequently, you will find that the fruits we harvest are fruits other than the fruits those people harvested. They bequeathed to us those fruits through their struggle in the path of Allah (Mighty and Majestic), whereas we have wasted them, and with that, we have lost much of our religion. Indeed, among us are those who have lost both this world and the Hereafter; that is the clear loss.
This amount is sufficient for the lesson on "Encouragement and Warning." I find myself compelled, despite not wanting to speak much, but considering that the questions the professor answered in the previous lesson are few in number, I must take on answering one question; because it is related here to the science of hadith. Perhaps our brothers in the coming lessons will continue to answer the old questions and then the new ones.
Why does Abu Dharr stipulate that no one from this group shroud Abu Dharr, if he had taken on a position from these positions; whether he was an emir over a town, or a headman over a group, or a courier?
It appears that he is referring to what was previously indicated in the hadith of Khubayb ibn al-Art; because they would have eaten from their salaries, so their work would not be complete, nor their reward full with Allah (Blessed and Exalted is He). It is also possible that he meant by that that few are safe from exploiting these positions and these authorities in an impermissible way, especially in this time; we hardly find an emir who does not engage in his emirate and authority, nor a headman nor a courier. We find today some employees who have state cars for the service of the state, and he serves himself and his family and children, and takes leisure rides on them, and at whose expense? The state. This is exploitation, of course, which is not permissible in Islam. This type, while we cannot deny its existence in some of the predecessors, we are certain that they were not as extensive in it in quantity and quality as is the case today with these later people. But some individuals may exist; therefore, Abu Dharr was cautious—and this is from his asceticism and scrupulousness—and he requested that no one who had taken on any of these positions shroud him. So a young man from the Ansar was found who said to him: "I am your companion. This is from my mother's weaving, and this garment is from my private clothes. I will shroud you in them." He said: "You are my companion."
So reflect and look at how the righteous Salaf lived, and how they were scrupulous about doubtful matters; then measure yourselves, and you will find the difference vast. Consequently, you will find that the fruits we harvest are fruits other than the fruits those people harvested. They bequeathed to us those fruits through their struggle in the path of Allah (Mighty and Majestic), whereas we have wasted them, and with that, we have lost much of our religion. Indeed, among us are those who have lost both this world and the Hereafter; that is the clear loss.
This amount is sufficient for the lesson on "Encouragement and Warning." I find myself compelled, despite not wanting to speak much, but considering that the questions the professor answered in the previous lesson are few in number, I must take on answering one question; because it is related here to the science of hadith. Perhaps our brothers in the coming lessons will continue to answer the old questions and then the new ones.
Source
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The Arabic text is copied verbatim from the original source, without any edits.