Part 35

Concerning this verse, Mujahid said, "This is general between all people. Allah means that there is no

good in secret talks of the people except in acts of goodness and this is what meant by Allah's saying, "But

if one exhorts to a deed of charity... " Ibn 'Abbas said, what is meant is that maintaining relations with one's

kinship and observing Allah's worship. All charitable acts are called good because they are realized by the

mind. "Or a conciliation between people." This is encouraged by the Messenger of Allah. He (pbuh) said to

Abu Ayub Al-Ansari," Would I lead you to a charity which is better for you than the red camels.' He said,

'Yes, Messenger of Allah.' The Prophet said,

"Reconcile between people when they are quarreling with each other and bring them near each other when

their relationship breaks down (by ceasing relations) with each other."2

Umm Habibah (may Allah be pleased with her) reported the Messenger of Allah (pbuh) to have said,

"All the speech of Adam's sons are counted against them except enjoining good, forbidding evil, or

It is also reported that a man said to Sufyan, what a harsh speech this is! Sufyan said, "Didn't your hear to

Allah's saying {In most of their secret talks there is no goods but if one exhorts to a deed of charity or

goodness} This is typically applied to such speech.4

Thereafter Allah, the Almighty indicated that these acts will avail only the one who seeks the Pleasure

of Allah and He said, "We shall soon give him a reward of the highest (value)" i.e. an endless reward.

In the hadith, it is reported that,

"The liar is not the one who reconciles between people, encouraging good or saying something good."5

Umm Kulthum said, "I heard the Messenger of Allah (pbuh) permitting something of what the people

say, except in three cases, war, reconciling between people and talks between the man and his wife and vice

Sahl Ibn Sa'd AI-Sa'idi (may Allah be pleased with him) said that,

"The Messenger of Allah (pbuh) was told that there is an enmity between the people of Banu 'Amr Ibn

Reported by Al-Haithami in Majma' Al-Zawa'id.

'Awf Thereupon, the Messenger of Allah (pbuh) went out along with some of his companions to reconcile

Abu Hurairah (may Allah be pleased with him) said that, "The Messenger of Allah (pbuh) said that,

"Nothing is better than walking to prayer, reconciling between people, or permissible conduct among

The Messenger of Allah (pbuh) said that,

"Whoever reconciles between two people, Allah will set his affairs in order, will give him with every

word he has uttered a reward of freeing a neck slave and he will return having all his previous sins

Reported by AI-Asbahani in At-Targhib wa At-TarhzD.

Reported by Al-Asbahani in At-Targhib waAt-Tarhib.

54) Harming the Servants of Allah

Allah the Almighty has said,

{And those who annoy believing men and women undeservedly, bear (on themselves) a calumny and a

{And lower thy wing to the believers who follow thee.} (Ash-Shu'ara': 216)

Abu Hurairah (may Allah be pleased with him) said, "The Messenger of Allah (pbuh) said,

"Allah said (in a Qudsi hadith), "He who is hostile to a friend of Mine, I declare war against. In

another narration, " Then I apprise him with a war."1

In another hadith, it is reported that,

"Once Abu Sufyan came to Salman, Suhayb and Bilal while they were in gathering with some other people.

They said, "By Allah, the swords of Allah did not yet take its right from the enemy of Allah. Abu Bakr (,may

Allah be pleased with him) said, "Did you say such words for the sheikh and master of Quraish? He, then

came to the Prophet (pbuh) and told him. The Prophet said, "0 Abu Bakr if you anger them, you anger your

Lord". Abu Bakr (pbuh) when to them and asked, "0 my brothers! Did I anger you? They replied, "No, may

Allah forgive you our brother?" 2

{And keep yourself content with those who call on their Lord, morning and evening, seeking his face.}

This verse was revealed concerning preference of the poor. Its cause of revelation goes as follows:

the first to believe in Allah's Prophet (pbuh) were the poor. This is true with respect of every sent Prophet.

The Messenger of Allah (pbuh) used to set with the poor amongst his companions such as, Salman,

Suhayb, Bilal and `Ammar Ibn Yasir (may Allah be pleased with them all). Consequently the polytheists

wanted to trap him by driving out the poor for they heard that the first sign of the true Prophet is that he

would be followed by the poor. Some polytheists came to the Prophet and said, "O Muhammad, drive the

poor out for we disdain to sit with them. If you drive them out, the masters and notable of people will

believe in you. Consequently, Allah, the Almighty revealed,

{Send not away those who call on their Lord, morning and evening, seeking His face.}

When the polytheist despaired of Muhammad driving the poor out they said, "a Muhammad, if you will

not drive them out, separate between us by making a day for them and another for us. Consequently, Allah

{And keep yourself COl1tent with those who call on their Lord morning and evening, seeking His face, and

let not thine eyes pass beyond them, seeking the pomp and glitter of this life.} (Al-Kahf: 28)

This means that you should keep yourself amongst such kind of people and should not turn your eyes

to worldly gain, or worldly attractions.

{Say, the truth is from your Lord." Let him who will, believe, and let him who will, reject (it).}

Then Allah strikes the sii11ilitude of the rich and the poor saying,

{Set forth to them the parable of the two men.}

{Set forth to them the similitude of the life of this world.} (Al-Kahf: 45)

When the Messenger of Allah (pbuh) migrated to Medina, the poor migrated with him and tbey lived

in the courtyard of the Mosque of the Prophet. They, in turn were called the people of Sufa (courtyard).

Any poor who migrated from Mecca, would join them in Medina until they were of a huge number (may

Allah be pleased with them all).

55) Dragging the Hem Of One's Garment Out of Conceit

{Nor walk haughtily through the land: For Allah loveth not any arrogant boaster.}

"Any part of the caftan of the Muslim below the anklebones is in Hell."1

"Allah will not look at the one who haughtily drags his garment."2

"There are three people whom Allah will not speak to, look at, or exonerate on the day of judgment, and who

will have a painful torment: he who wears the hem of his garment low (out of pride), he who reminds

recipients of his charity to them, and he who sells merchandise swearing that he paid more for it than he

In another narration, it is reported that,

"While a man was walking along in a new set of clothes, with a swagger to his step, pleased with himself

and his hair combed down, Allah caused the earth to swallow him and he will keep sinking until the last

The Prophet (pbuh) is reported to have said,

"He who, out of pride, drags his garment, Allah will not look at him on the Day of Judgment."5

The Prophet (pbuh) is also reported to have said,

"D ragging applies to one's garment, shirt and turban. He who, out of pride, drags any of them, Allah will

not look at him on the Day of Judgment."6

The Prophet (pbuh) is also reported to have said,

"The caftan of the Muslim comes down to mid calf, there being no harm in what is between this and the

ankle bones, though any of it below the ankle bones is in Hell."7

This judgment applies to all kinds of clothing. So, we ask Allah for safety. Abu Hurairah (may Allah

be pleased with him) said,

"While a man was praying, dragging his garment on the ground, the Prophet of Allah said to him,

Reported by AI-Baihaqi in Shu'ab Al-Iman.

"Go and make Wudu' (ablution) again" he went and made ablution and came. The Prophet (pbuh) said,

"Go and make Wudu' again." A man asked, 0 Messenger of Allah, why did you order him to renew his

Wudu'? The Prophet (pbuh) kept silent for a while, then he said, "He was praying while letting his garment

to reach the ground, and Allah does not accept the prayer of such a person." 1

When the Messenger of Allah (pbuh) said that,

"Whoever lets the hem of his garment drag on the ground out of pride, Allah will not look at him", Abu

Bakr (may Allah be pleased with him) said, "0 Messenger of Allah my garment is always dragging on the

ground unless I restrain it. The Messenger of Allah (pbuh) said, "You are not one of those who do it out of

56) Men Wearing Silk or Gold

In the two Sahihs, the Messenger of Allah (pbuh) is reported to have said,

"He who wears silk in this worldly life, will not wear it in the Hereafter."1

This is a general rule which applies to all classes of people, whether soldiers or otherwise. The Prophet

"Wearing gold and silk has been made unlawful for the men of my community but permissible for its

On the authority of Huzaifa Ibn AIYaman (may Allah be pleased with him) who said,

"The Messenger of Allah (pbuh) made it unlawful for us to drink or eat in the vessel of gold or silver,

to wear or set on silk." 3

Therefore, he who makes wearing silk by men permissible, he is a disbeliever. The Prophet (pbuh)

made it lawful only for the one who suffers from a certain disease such as scabies and for the soldiers in

time of fighting. As for wearing silk for only ornament by men, it is unanimously prohibited. Whether it is

a hat or a turban. Likewise, if the most of the cloth is silk, it is also unlawful. Wearing gold by men is also

unlawful, whether it is a ring or a sheathe of sword. It is unlawful to wear or make it. Once, the Prophet

(pbuh) saw a man wearing a ring of gold, took it off from his hand and said,

"It is an easier act for anyone of you to handle afire brand than to do such thing."4