. IÚ IÛJ ':?Ü?I Iljj ,H c.,tÝ (cont.)

This is why this hadith talks about this aspect in the context of perfecting and completing one's Islam.2 Otherwise, there are a lot of things that an individual may claim are of no concern to him while, from the shareeah point of view, they must be of concern to him. When, for example, the teachings of Allah are being violated, this must be of concern to every Muslim whether they wish to admit this or not. When evil is being spread or rights are ignored, a Muslim must be concerned. When a Muslim brother is in need of sincere advice, he must be advised. A Muslim cannot use this hadith as an excuse for avoiding his obligations of ordering good, eradicating evil, advising others and guiding others. What is of No Concern to a True Believer The next logical question is: According to the shareeah then, what is it that is of no concern to a believer? What are these matters that he should avoid? The things that are of no concern to him or, in other words, which he should avoid are the forbidden acts, 3 the doubtful acts, the disliked acts and over-indulgence in the permissible matters of which he is not in need. This hadith is in reference to one's actions, beliefs and speech. With respect to all of these, one should leave those matters that are of "no concern" or no benefit to him whatsoever. Among these, the scholars have emphasized speech the most. Many people may avoid, by their actions, things that are not of concern or benefit to them. However, it is very difficult for many people to 1 Ibn Rajah, Jaami, vol. 1, p. 296. Ibn Rajah then goes into a lengthy discussion of the surah al­ Furqaan 68-70. Some scholars feel that that verse implies that previous evil deeds will be turned into good deeds. However, some say that it means that the person will then do good deeds in this life. Yet others say that it means that in the Hereafter the evil deeds will be transformed and the person will be rewarded for them due to the worry and remorse that he suffered because of them after becoming a Muslim. 2 Cf., ibn Rajah, Jaami, vol. 1, p. 289. 3 That is, performing them is of no concern. However, eradicating them must be of concern to him. Commentary on the Forty Hadith of al-Nawawi constrain their tongues only to those things that are of concern or which are beneficial. Hence, the scholars have stressed this aspect while discussing this hadith. The problem is that many times people do not realize that their speech is truly part of their deeds while, in some cases, it could be the most damaging aspect of their deeds. Umar ibn Abdul Azeez once said, "The one who reckons his words as part of his actions speaks very littleonly about those things that are of concern to him." In fact, even the Companion Muaadh ibn Jabal seemed not to realize how important one's words are and that they are truly part of one's deeds. He once asked the Prophet (peace be upon him), "Are we to be taken to account for what we say?" The Prophet (peace be upon him) answered him, 0/ ] • .. Ii ࣬c:a.;._ 'j\ ࣡ / . / / / "O Muaadh, may your mother be bereaved of you. Is there anything that topples people on their facesor on their nosesinto the Hell-fire other than what their tongues reap?"1 Allah has also stated that there is no benefit in most of the private conversations that people take part in. Allah says, _,\:Ґ1 jf J_,ࣃ jf u੭ ;f :; P1 ҏ;.J  y;b J J;.;.. P r"-... --..,...-[ ǀ -:- ,,. [ \· \W ,,. .:- ,,. ,,.. c 1;.-f y Jj:..J .&\ ..::.i' /.o; ;\ dJ'1 :fl; ×j . ... uT ੬ / / / ,,.. ,,. u " / "There is no good in most of their secret talks save (in) him who orders charity and righteousness, or conciliation between mankind. As for him who does this, seeking the good pleasure of Allah, We shall give him a great reward" (al­ Nisaa 1 14). Al-Nawawi states that a person must only speak something that is beneficial. He said that if a speech is equal in its merits or harm, then it is best to refrain from saying it. Otherwise, permissible speech may lead to forbidden or disliked speech. This actually happens quite often. However, if one is silent, it does not lead to any harm whatsoever.2 1 Recorded by al-Tirmidhi. It is part of Hadith #29 in this collection. 2 Quoted in Sultaan, p. 123. Hadith #1 2: "Part of the Perfection of a Person's Islam ...