And among the benefits of the hadith: that a person should treat people with this treatment, not treating them with something you do not like to be treated with.
Machine translationRead the Arabic original
The Shaykh : And among the benefits of the hadith:
That a person should treat people with this treatment, not treating them with something you do not like to be treated with. For this reason, another hadith came:Sahih Muslim 1844a.
If someone were to ask: How do we reconcile this hadith with the hadith:?
It is said: There is no contradiction. You should love for your brother what you love for yourself, but you are not commanded to prefer him over yourself. However, the matter of self-sacrifice (ithar) is something else. Self-sacrifice may be with what is obligatory, or with what is recommended, or with what is permissible. Self-sacrifice with what is obligatory is forbidden, because it entails dropping the obligation. An example of this is a person who has water sufficient for the ablution of one man, and neither he nor his companion is in a state of ablution. If he prefers his companion with it, he performs dry ablution (tayammum), and if he performs ablution with it, he is sufficient with it. Should he prefer his companion with it and perform dry ablution? No, because it is obligatory for him to use the water, and self-sacrifice is only recommended.
As for self-sacrifice with what is recommended, it is like: the first row has space for one man, and you and your companion come. Do you prefer him in this place, or do you prefer yourself over him?
We say: Prefer yourself, because self-sacrifice with nearness (to Allah) is not appropriate, as it may lead to a person’s indifference to it and his desire to turn away from it. But this is regarding leaving a recommended act. If leaving the recommended act here results in a greater benefit than performing the recommended act, then there is no harm in self-sacrifice. For example, if your father is with you, and if you went ahead of him, it would be a source of distress for him regarding you. Here, we say that preferring him is better. Likewise, if preferring him leads to winning his heart, such as if he is a governor or a minister or the like, where it is believed that if you went ahead of him, it would mean insulting him. Here, averting harm is more important than seeking benefit.
As for self-sacrifice with what is permissible, it is a recommended practice (sunnah) and recommended (mustahabb) because of the kindness to others and the adoption of noble character traits in it. For this reason, Allah praised the Ansar, about whom He said:[Al-Hashr 59:9]. Yes.
That a person should treat people with this treatment, not treating them with something you do not like to be treated with. For this reason, another hadith came:
Whoever wishes to be delivered from the fire and enter the garden should die with faith in Allah and the Last Day and should treat the people as he wishes to be treated by them.
من أحب أن يزحزح عن النار ويدخل الجنة فلتأته منيته وهو يؤمن بالله واليوم الآخر وليأت إلى الناس الذي يحب أن يؤتى إليهIf someone were to ask: How do we reconcile this hadith with the hadith:
Begin with yourself.
إبدأ بنفسكIt is said: There is no contradiction. You should love for your brother what you love for yourself, but you are not commanded to prefer him over yourself. However, the matter of self-sacrifice (ithar) is something else. Self-sacrifice may be with what is obligatory, or with what is recommended, or with what is permissible. Self-sacrifice with what is obligatory is forbidden, because it entails dropping the obligation. An example of this is a person who has water sufficient for the ablution of one man, and neither he nor his companion is in a state of ablution. If he prefers his companion with it, he performs dry ablution (tayammum), and if he performs ablution with it, he is sufficient with it. Should he prefer his companion with it and perform dry ablution? No, because it is obligatory for him to use the water, and self-sacrifice is only recommended.
As for self-sacrifice with what is recommended, it is like: the first row has space for one man, and you and your companion come. Do you prefer him in this place, or do you prefer yourself over him?
We say: Prefer yourself, because self-sacrifice with nearness (to Allah) is not appropriate, as it may lead to a person’s indifference to it and his desire to turn away from it. But this is regarding leaving a recommended act. If leaving the recommended act here results in a greater benefit than performing the recommended act, then there is no harm in self-sacrifice. For example, if your father is with you, and if you went ahead of him, it would be a source of distress for him regarding you. Here, we say that preferring him is better. Likewise, if preferring him leads to winning his heart, such as if he is a governor or a minister or the like, where it is believed that if you went ahead of him, it would mean insulting him. Here, averting harm is more important than seeking benefit.
As for self-sacrifice with what is permissible, it is a recommended practice (sunnah) and recommended (mustahabb) because of the kindness to others and the adoption of noble character traits in it. For this reason, Allah praised the Ansar, about whom He said: