Explanation of the words of Imam al-Nawawi (may Allah have mercy on him) regarding what he quoted: "
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The Shaykh : In the name of Allah, the Most Gracious, the Most Merciful.
The author (may Allah have mercy on him) said, in what he quoted from Abu Dharr (may Allah be pleased with him)Al-Adab Al-Mufrad 227 meaning they monopolized the rewards and took them from us, and the people of wealth means those with money.
Al-Adab Al-Mufrad 227 This is as came in the other hadith from the poor Muhajireen, who said So look at the high aspirations of the Companions (may Allah be pleased with them); they envied their brothers for what Allah had bestowed upon them of wealth, which they gave in charity and with which they freed slaves. They were not saying, “They have surplus wealth with which they ride in luxurious vehicles, live in grand mansions, and wear beautiful clothes.” No, for they were a people who desired what is better and more lasting, which is the Hereafter. Allah the Mighty and Majestic said [Al-A'la 87:16-17] And Allah the Exalted said to His Prophet (peace and blessings be upon him) [Ad-Duhaa 93:4] So they complained to the Messenger (peace and blessings be upon him) with a complaint of envy, not a complaint of malice or objection to Allah the Mighty and Majestic, but they were seeking a distinction by which they would be set apart from those whom Allah had enriched. So they gave in charity from the surplus of their wealth. Then the Prophet (peace and blessings be upon him) said Sahih Ibn Hibban 7:233 meaning if you miss out on charity with wealth, there is charity with righteous deeds. Mishkat al-Masabih 1898 And the discussion of the previous four was in the previous lesson. As for his saying (peace and blessings be upon him) Sahih Muslim 720 So He said [Ali 'Imran 3:110] But enjoining good and forbidding evil has conditions:
The first condition is that the one who enjoins and forbids must be knowledgeable of the ruling of the Shari'ah. If he is ignorant, it is not permissible for him to speak, because the one who enjoins good and forbids evil commands what people believe to be the Shari'ah of Allah, and he has no right to speak about the Shari'ah of Allah with what he does not know, because Allah has forbidden that by explicit text in the Qur'an.
The author (may Allah have mercy on him) said, in what he quoted from Abu Dharr (may Allah be pleased with him)
Messenger of Allah, the wealthy people have taken all the rewards
أن ناسا قالوا يا رسول الله ذهب أهل الدثور بالأجورThey pray as we pray. They fast as we fast, but they give sadaqa from their excess wealth.
يصلون كما نصلي ويصومون كما نصوم ويتصدقون بفضول أموالهمAnd they free slaves, and we do not free slaves.
ويعتقون ولا نعتق(16) But you prefer the worldly life, (17) While the Hereafter is better and more enduring.
بل تؤثرون الحياة الدنيا والآخرة خير وأبقىthe Hereafter is better for you than the first [life].
ولا الآخرة خير لك من الأولىHave not Allah made available to you what you can give in charity?
أوليس قد جعل الله لكم ما تتصدقون بهIn every ascription of glory to God, every declaration of His greatness, every utterance of praise to Him, every declaration that He is the only God, in enjoining what is reputable, in forbidding what is objectionable
إن بكل تسبيحة صدقة وكل تحميدة صدقة وكل تكبيرة صدقة وكل تهليلة صدقة وأمر بالمعروف صدقة ونهي عن المنكر صدقةenjoining good is an act of charity, forbidding what is distreputable is an act of charity
أمر بالمعروف صدقة ونهي عن المنكر صدقةYou are the best nation produced [as an example] for mankind. You enjoin what is right and forbid what is wrong and believe in Allah.
كنتم خير أمة أخرجت للناس تأمرون بالمعروف وتنهون عن المنكر وتؤمنون باللهThe first condition is that the one who enjoins and forbids must be knowledgeable of the ruling of the Shari'ah. If he is ignorant, it is not permissible for him to speak, because the one who enjoins good and forbids evil commands what people believe to be the Shari'ah of Allah, and he has no right to speak about the Shari'ah of Allah with what he does not know, because Allah has forbidden that by explicit text in the Qur'an.