. IÚ IÛJ ':?Ü?I Iljj ,H c.,tÝ (cont.)

Summary of the Hadith • First, it should be once again noted that it was concluded that this hadith is most likely a weak hadith. However, it is definitely close to being hasan, and that is why it was commented upon in some detail. Allah knows best. • If a person avoids what does not concern him, it means that he is only doing things that are of concern and benefit. Hence, by this means, he is on the road to completing and perfecting his Islam. • All matters can be divided into one of two categories: Either something that is of concern or benefit to the individual or something that is of no concern or no benefit to the individual. An individual can either do one of them or leave it. If he does what is of concern to him, he has done well. If he leaves what does not concern him, he has also done well. However, ifhe leaves what is of concern or he does what is not of concern, then he is following the wrong path. 3 1 Cf., al-Bugha and Mistu, p. 84. 2 Al-Baitaar, p. 87. 3 al-Haitami, p. 144. Hadith #1 3: "None of You [Truly} Believes Until ... " Hadith #1 3 "None of You [Truly] Believes Until. . . " On the authority of Abu Hamzah Anas ibn Maalik, the servant of the Messenger of Allah (peace and blessings of Allah be upon him), from the Prophet (peace and blessings of Allah be upon him) who said, "None of you [truly] believes until he loves for his brother what he loves for himself." Recorded by al-Bukhari and Muslim. rJl.:i.. - "servant" छI - "one of you" .,...,.. - "he loves" Selected Vocabulary ¥--'1 - "for his brother," this is a compound word. The J means, "for," while ¥--1 means his brother; the • at the end means "his"; the word "brother" here is in the masculine but the hadith applies equally well to one's "sister" in Islam. -'J ੼ ੽, :'.W:. Á ·.' c o..G ·.੾ .lJI r ,, , . , - ,., . , - Ÿ . y.. ,, ·: ੪ Hadith #1 3: "None-of You [Truly} Believes Until. .. " without anyone being short-changed out of any blessing because of what his brother has. This is very simple for a pure heart. However, [even that] is difficult for the corrupted heart.1 However, there is no question that Allah is very pleased with the person when he reaches that higher level of sacrificing on behalf of his brother in Islam. Allah has stated, ·r ࡦ";1 ;; ࣫ " ; ; ୒ J " • 1";:. ; ( b\; ;1ࡤ\ J ~ ;;" ; .JI; J " .r.- if uࣞ ৗ  u--...i J J J "y:-J u.. J ,,. ; ,,. ,,.. "" ,,. ; ,,. ,,.. ,,. ,,.. ,,. J ;' .JlS' d1j : ࣝ .. J,;;i , , * SJJ_jডঢj iJJi L::. "4-G੨))੩ J w੧ y \ ,,. ,,. # _r;,...,1 .. J . ,,,. \" ,,.. · ,,.. ,,.. ,,." " J ࢁ 0ࡥ1 Ă ֦jiJ Ց Ւ :J; fj 4੦ ੥ ,,. \" ; ,,.,,. \.... ,- : :.. "But those who, before them, had homes [in Madinah] and had adopted the faith love those who emigrate to them and have no jealousy in their breasts for that which they have been given [of the booty], but give them [the Emigrants] preference over themselves, even though they were in need of that. And whosoever is saved from his own covetousness, such are they who will be the successful" (al-Hashr 9). There are some principles that must be kept in mind here. One does not have the right to actually bring about physical harm to those who are dependent on him in order to apply this noble principle of giving preference to others. Muhammad ibn Marzooq said, [This can be done] without harming the rights. For example, if a person only has what is enough for him to survive or only enough to cover his own private parts, then it is obligatory upon him to start with himself before his own son, father or brother, not to speak of a distant person. This is based on foundational points of the Shareeah, such as the hadith, "Begin with yourself," and the one who told the Messenger of Allah (peace be upon him) that he had one dinaar and the Prophet (peace be upon him) told him, "Give in charity upon yourself' .. .2 What One Should One Love for His Brother? Some people love things for themselves that are not even permissible according to the shareeah. Does this hadith apply to acts of this nature, where one wishes those same things for his brother? This question has been discussed by the commentators on this hadith. Before getting to their response, this author would like to note that it is difficult to conceive of a person who has 1 Quoted in al-Haitami, Fath, p. 146. 2 Quoted in al-Sanoosi, p. 148.