The Book of Faith-10b
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The reciter: And Amr al-Naqqad narrated to me, and Sufyan narrated to us, from Amr, from Abu Salih, from Abu Hurayrah, who said: I think it is traced back to the Prophet (peace and blessings be upon him), who said: Sahih Muslim 108c The rest of his hadith is similar to the hadith of al-A'mash.
The Shaykh : First, this hadith has a grammatical issue:Sahih Muslim 108a I have a copy that says and this is certainly the correct one, whereas Sahih Muslim 108a contains an error, because if the pronoun were feminine throughout the context, we would say that the intended meaning is "three souls," and that it was made feminine with respect to the soul. However, it says which implies that it should be masculine, and the masculine form from three to nine contradicts the counted noun. So it appears, and Allah knows best, that it is an error, and that the correct copy is the one indicated by the copy I have, which says "three."
It says:Sahih Muslim 108a This, may Allah protect us, is subject to this warning, because people are partners in three things: water, pasture, and fire.
This is clear if the traveler is not in dire need, but if he is in dire need and the man withholds it from him, that becomes even more severe. Now, if someone asks: If this surplus water is in the possession of its owner, meaning in for example, does this warning apply to him if he withholds it from the traveler? In the case of dire need, it appears that it does apply to him, because in this situation he is obligated to give it to him. As for in the absence of dire need, it appears that it does not apply to him.
The second says:Sahih Muslim 108a. This is also a man who sells his goods with a false oath, but the time of the oath here is one of aggravation, the time of 'Asr, and the time of 'Asr is the time when oaths are aggravated, due to the saying of the Exalted: [Al-Ma'idah 5:106] meaning: after the 'Asr prayer, he swore that he bought it for such and such, and the buyer to whom it was offered believed him, whereas the truth was otherwise. And his believing him, whether he took it for its value or more, the important point is that it is not permissible for him to swear that he took it for such and such while lying, neither in 'Asr nor at any other time, but it is more severe after 'Asr.
The third is one who pledges allegiance to a ruler only for worldly gain; if he gives him from it, he fulfills his pledge, and if he does not give him from it, he does not fulfill it. This one also will not be spoken to by Allah on the Day of Resurrection, nor will He look at him, nor purify him, and for him is a painful punishment.
If someone asks: It is clear that if one pledges allegiance to a ruler for worldly gain, if he gives him he is pleased, and if he does not give him he does not fulfill his pledge, this is clearly playing with the pledge of allegiance. But if he pledged allegiance to him based on the Book and the Sunnah, and if this one who pledged allegiance follows the Book and the Sunnah, he fulfills his pledge, and if he deviates, he breaks it. Is this permissible? The answer is: If the texts had not come prohibiting rising against the rulers, we would say this is permissible, because he agreed with him on this contract based on the Book of Allah and the Sunnah of His Messenger (peace and blessings be upon him). But the texts came prohibiting rising against the rulers, except if we see clear disbelief, regarding which we have proof from Allah.
Three are the persons with whom Allah would neither speak (on the Day of Resurrection) nor would He look at them, and there would be a painful chastisement for them, a person who took an oath on the goods of a Muslim in the afternoon and then broke it.
ثلاثة لا يكلمهم الله ولا ينظر إليهم ولهم عذاب أليم : رجل حلف على يمين بعد صلاة العصر على مال مسلم فاقتطعهThe Shaykh : First, this hadith has a grammatical issue:
Three are the persons with whom Allah would neither speak
ثلاث لا يكلمهم اللهThree
ثلاثةThree are the persons with whom Allah would neither speak
ثلاث لا يكلمهم اللهwill not be spoken to them
لا يكلمهمIt says:
a person who in the waterless desert has more water (than his need) and he refuses to give it to the traveller
رجل على فضل ماء بالفلاة يمنعه من ابن السبيلThis is clear if the traveler is not in dire need, but if he is in dire need and the man withholds it from him, that becomes even more severe. Now, if someone asks: If this surplus water is in the possession of its owner, meaning in
the tank
التانكThe second says:
a person who sold a commodity to another person in the afternoon and took an oath of Allah that he had bought it at such and such price and he (the buyer) accepted it to be true though it was not a fact
رجل بايع رجلا بسلعة بعد العصر فحلف له لأخذها بكذا وكذا فصدقه وهو على غير ذلكDetain them after the prayer
تحبسونهما من بعد الصلاةThe third is one who pledges allegiance to a ruler only for worldly gain; if he gives him from it, he fulfills his pledge, and if he does not give him from it, he does not fulfill it. This one also will not be spoken to by Allah on the Day of Resurrection, nor will He look at him, nor purify him, and for him is a painful punishment.
If someone asks: It is clear that if one pledges allegiance to a ruler for worldly gain, if he gives him he is pleased, and if he does not give him he does not fulfill his pledge, this is clearly playing with the pledge of allegiance. But if he pledged allegiance to him based on the Book and the Sunnah, and if this one who pledged allegiance follows the Book and the Sunnah, he fulfills his pledge, and if he deviates, he breaks it. Is this permissible? The answer is: If the texts had not come prohibiting rising against the rulers, we would say this is permissible, because he agreed with him on this contract based on the Book of Allah and the Sunnah of His Messenger (peace and blessings be upon him). But the texts came prohibiting rising against the rulers, except if we see clear disbelief, regarding which we have proof from Allah.