Continuation of the explanation of the hadith of Abu Hurayrah: (And if he seeks your advice, then give him advice), and a discussion of the hadith: (Religion is sincere advice).

The Shaykh : As for the last part of the hadith in Muslim: ; this is, in fact, also one of the matters by which Islam is distinguished in its emphasis on it. = -- a little noise -- = If we adhere to the apparent meaning of this hadith, we fall into a problem in which some scholars unfortunately fell. Its apparent meaning is: if he seeks your advice, he is asking you for advice, so give him advice. The implication is: if he does not seek your advice, do not advise him. Is this implication acceptable? The answer is: No, or excuse me, I misspoke. Is this implication intended by the hadith? The answer is: No; as will be explained later. = -- ... -- = Advice from a Muslim to a Muslim is prescribed in general, whether he asked you for it or not. And we must remember that people are not equal in their knowledge of what is in their interest, whether that interest is religious or worldly. There are some people who are known in colloquial language as simpletons; meaning, they are superficial, they do not have intelligence, they do not have shrewdness, and they do not know what is in their interest. So, if a Muslim notices in some Muslims some negligence regarding something that benefits them in their religion or their worldly affairs, he should not wait for them to seek his advice, nor should he wait for them to ask him to advise them. Rather, he must take the initiative to advise them. That is why that hadith came as a general principle; namely, the hadith of Tamim al-Dari in "Sahih Muslim." He said: The Messenger of Allah (peace and blessings be upon him) said: . They said: For whom, O Messenger of Allah? He said: , so religion is sincere advice.
"Religion is sincere advice" is an exaggeration in the Arabic style of urging something, restricting religion to it as if there is nothing else. It is on the same pattern as his saying (peace be upon him) at 'Arafah, where he said: . People of language understand this expression to mean that it does not imply that if a person goes out as a pilgrim to the House of Allah the Sacred, and if he does not perform any of the rites of Hajj at all except that he stood at 'Arafah on the Day of 'Arafah, his Hajj is complete; no one understands it that way. But the opposite is what people of language understand; that is, if he did everything of the rites of Hajj and then did not stand at 'Arafah, he has no Hajj. Similarly, it means (may Allah's prayers and peace be upon him) when he said: , it does not mean that there is nothing in religion other than it, but rather it is as if the whole of religion is sincere advice, as if the whole of Hajj is standing at 'Arafah.
Because of this second hadith, advice should be offered by a Muslim to his Muslim brother; he should not wait for him to ask for it. But the Prophet (peace be upon him) only mentioned here in this hadith, which is the subject of our lesson now: , to indicate that advice here becomes more emphasized for the one from whom advice is requested; because if it is obligatory upon you to advise your brother simply because it appears to you that he needs your advice, it is more emphasized and more obligatory upon you to advise him if he asks you for advice. Therefore, the scholars say: Mentioning a thing does not negate what is other than it. So, the mention by the Messenger (may Allah's prayers and peace be upon him) in this hadith: does not mean that advice without a request for advice from you is not obligatory upon you. This is a matter related to this hadith: .