COMMENTARY OF HADITH

HADITH 1
The Religion is Naseehah
(Sincere Advice)

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BIOGRAPHY OF THE FIRST

NARRATOR
Tamim bin Aws al-Dari(Arabic:( ) died
661) was acompanionof theIslamicprophetMuhammad.
Biography[edit]
Originally a priestChristian, al-Dari lived in southern
Palestineand belonged to the Bani al-Dara clan of the
Banu Lakhmtribal confederation. His first contact with
Muhammad was in 628 CE when he led a delegation of ten
other Bani al-Dar members. Previously Muhammad
granted Bani al-Dar a part of the revenues of conquered
land after theMuslimvictory at theBattle of Khaybar. AlDari confronted Muhammad to receive the revenues and
after meeting him, al-Dari embracedIslamand settled in
Medina.[1]

 After his conversion, al-Dari became an adviser to

Muhammad, particularly on public worship. His advice
included the introduction of oillampsinmosques. In
addition to being an adviser, he is traditionally
considered to be the first narrator of Islamic religious
stories. Many of his stories included ones on the
end of the world,beastsand the coming of theAntichrist.
[1]His wife thought he was dead a and married to another
man. The matter was communicated to Caliph Umar, and
he referred it to Ali who said that the Prophet has
foreseen all that would happen to Tamim and left the wife
to have her own choice between the two husbands. The
wife however decided to go back to Tamim al-Dari. [1]

 Prior to Muhammad's death, al-Dari was granted a largefief

for control ofHebron,Beit Einunand thesurrounding area,
although at that time Palestine was still underByzantine
control.[1]The deed was written up byAliand when the
caliphUmarand hisRashidun armyconquered Palestine, alDari acquired the territory. Since, he had only one daughter
and no sons, after al-Dari's death, the heirs of the Hebron
fiefdom would be the descendants of his brother Nu'aim.
Originally, al-Dari's role as the ruler of the fiefdom was to
collect land taxes. He was forbidden to enslave any of the
locals or sell their property.[2]In 655 CE, al-Dari left Medina
to reside in his native Palestine where he died in 661. [1]
According to tradition, he is buried in the town ofBayt Jibrin
(in the vicinity of Hebron), destroyed byIsraelin 1948.[3]

ATRAF

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ASBABUL WURUD

Word by word translation

Tarkeeb:Mubtada
Khabar
Mubtada and khabar makes a Jumlah Ismiyyah Khabariyah (Nominal sentence)
The Arabic word Al-Nasihah is difficult to translate into English.
Allama Ibn Daqeeq al Eid states that In Arabic there is no similar for the
word Al-Nasihah also
Literally And in the arabic language 'naseehah' means 'purification/clarification', as it
is said: "I purified (nasahtu) the honey", and it is said that it means other than that.
And Allaah knows best.
Other meanings could be giving good advice, directing towards good, acting with
sincerity or honesty, or being compassionate and desiring good.
The hadith makes clear that one of the core aspects of true faith is to give good
counsel, to wish well, and to act towards everything with honesty and sincerity.
[Provisions For The seekers - Abdur Rahman Ibn Yusuf Mangera]

 Other meanings could be giving

good advice, directing towards good,
acting with sincerity or honesty, or
being compassionate and desiring
good.
[Provisions For The seekers - Abdur
Rahman Ibn Yusuf Mangera]

 'Naseehah' is a comprehensive word, whose

meaning implies the desire for all possible good
for the one being advised. And this word 'annaseehah' is most concise in speech, and there
is no other single word in the Arabic language
that completetly and precisely explains its
meaning, just as it is said that regarding the
word 'al-Falaah' (the success) that there is no
other word in the Arabic language that more
precisely and succinctly describes the good of
both this world and the next.

OVERALL MEANING
And the meaning of his (sallAllaahu
alayhi wa sallam) statement"The
Deen is Naseehah"is that the main
pillar of the Religion and its
Straightness lies in this concept of
Naseehah. And this is similar to the
Prophet's sallAllaahu alayhi wa
sallam statement"The Hajj is
'Arafah", meaning the main pillar of
the Hajj is the standing in the Plain of

 mam Nawawi states

that:
This hadith is an explanation for the
entire religion as nasihah means
sincerity, and sincerity is the root of
all actions. Without it (sincerity) all
actions are rejected
[Sharah Muslim Fathul Bari]

 The hadith makes clear that one of

the core aspects of true faith is to
give good counsel, to wish well, and
to act towards everything with
honesty and sincerity.

 As for the detailed explanation of Naseehah then al-Khattaabee

(rahimhu Allaah) and others from amongst the 'ulemaa have
said:
Naseehah to Allaah ta'aalaa refers to belief in Him and the
negation of all shirk, and leaving heresy and disbelief in His
Attributes, rather describing Him with the Perfect and Complete
Attributes, all of them, and freeing Him of all deficiencies. And it
further implies being firm upon His obedience and keeping away
from sin, and loving for His sake and hating for His sake, and
waging Jihaad against those who disbelieve in Him. And
recognising His favours and thanking Him for that, and having
sincerity for Him in all our affairs, and supplicating to Him with
all of His Names and Attributes that He has mentioned, and
encouraging others upon that, and courteous behaviour with the
people.

 And as for the Naseehah to His Messenger (sallAllaahu alayhi wa

sallam) then this involves believing in his Messengership, and having
faith in all that he came with, and obeying him in all that he ordered or
forbade, and helping him both in his life and after his death, and having
enmity with all those who have enmity with him, and having allegiance
to all those who have allegiance with him, and fulfilling his Rights, and
honouring him, and reviving his manner and Sunnah, and responding to
his da'wah, and spreading his Sunnah, and understanding its meanings
and sciences, and calling towards it, and being eager in studying it, and
showing respect when it is mentioned, and refraining from speaking
about it without knowledge, and mixing amongst the people of the
Sunnah, and behaving with the character taught by the Sunnah, and
showing love towards the members of the Prophet's sallAllaahu alayhi
wa sallam Household, and his Companions, and keeping away from
those who innovate in his Sunnah or those who reject/oppose any one
of his Companions, or anything like that.

 And as for the Naseehah to His Book, then this is by

believing it to be the Speech of Allaah ta'aala, and what He
has sent down as Revelation, and that there is no similarity
between the Speech of Allaah and the speech of mankind.
And that no one from amongst the creation is able to
produce anything like it. And further, glorification of His
Book and reciting it as it should be recited and fulfilling its
Rights, beautifying the recitation and having khushoo'
(humility, submissiveness) while doing so, and establishing
the correct pronunciation of its letters. And also, defending
the Qur'aan from the false interpretations of the innovators,
and having faith in all that is in it, and understanding its
sciences and examples, and accepting its mutashaabih
(hidden, unclear), and making du'aa by it.

 And as for the Naseehah to the leaders of the

Muslims, then this involves helping them in the
Truth, and obeying them, and ordering them with
the Truth, and reminding them of it with kindness
and gentle words, and notifying/advising them of
that which they have neglected, and informing
them of the Rights of the Muslims, and not
rebelling against them with the sword, and
gathering the hearts of the people upon obeying
them, and praying behind them, and fighting in
Jihaad along with them, and making supplication
for their correction.

 And as for the Naseehah to the common folk of the Muslims, and
they are those who are other than the rulers, then it involves guiding
them towards that which will correct their affairs of both this life and
the next, and helping them in that. And it involves protecting them
from harm, and helping them in times of need, and acquiring what is
beneficial for them, and ordering them with al-Ma'roof (good) and
forbidding them from al-Munkar (evil) with kindness and sincerity,
and showing mercy towards them. And it involves honouring and
respecting their elders, and showing kindness to their youngsters,
and supporting them with good advice. And leaving cheating them or
having jealousy of them, and that one loves for them what one loves
for oneself of goodness, and that one hates for them what one hates
for oneself of evil, and protecting their wealth and honour, and other
than that from speech and action. And it also involves encouraging
them upon all that we have mentioned above of the various types of
Naseehah, and Allaah knows best.

In the rest of the hadith, the sahabah asked Muhammad , in regards to what must this naseehah (sincerity) be?
Muhammad answered;
In regards to Allah;
In regards to the Book of Allah (Quran);
In regards to the Imams of the Muslimeen; and
In regards to the Muslims as a whole.
To have sincerity in regards to Allah means to believe in Allah with all his sifaat (attributes), and believe firmly in His oneness.
Not to associate anything or anyone else with the attributes of Allah. To do all worship with utmost sincerity. To act upon all that
Allah has commanded and be thankful for all the blessings Allah has blessed us with. To love all those who love Allah.
To have sincerity in regards to the Quran means to believe firmly that the Quran has been revealed from Allah. To act upon
whatever it says in all states. To recite it with tajweed and to contemplate in what the ayahs say. To respect it at all times.
Inclusive in regards to Allah and His book are the sincere belief we must have in regards to Muhammad ,To
believe firmly that Muhammad is the messenger of Allah, to bring Imaan in his Prophet hood, to believe in all the
commands He has given and to follow what He has taught. To love Him more
than ones own family and children, and to have love for His sahabah (companions).
In regards to Muslim Imams, it constitutes to those who are running the country as well the ulema (people of knowledge). To be
sincere in dealing with these people means to stay loyal to them, not to go against them in order to cause them difficulty in their
rule.
To follow them in good matters and to refrain from following in bad.
If it is felt that they are doing some wrong then they must be advised in a good way and the people should not plot against them.
To respect the people of knowledge, to accept all they say about the deen and to follow them in all the good they say about the
deen, and in their actions.
In terms of the general muslmeen it means to always want good for them in terms of both worlds, and to call them to good so
that they may benefit in all walks of life. To never harm them, to reply to their salaam, to visit them if they are ill, not betray
anybodys trust, to respect the elders and have mercy on the young, not to backbite etc.
In this manner all things in regards to this world and the hereafter are included.

DISCUSSION
And giving Naseehah (advice) is a
Fardh Kifaayah, such that if a
sufficient number of people perform
it then the obligation is lifted from
the community as a whole, and it is
obligatory according to the ability of
the individual.

CONCLUSION
That one cannot worship Allah
sincerely without being sincere to
what He has revealed, and to the
people according to their station in
life. Also one has to respect and
honour His Messenger (sallAllaahu
alayhi wa sallam), which is to respect
and honour what he said, did,
approved of or recommended, and to
love him for who he was and what he

 This hadith shows how Muhammad

was blessed as
being Jawaamiul Qalam, meaning He
could say so less
and it would have a very deep and
profound meaning, this was indeed a
miracle of the Prophet
that he could convey so much
with such a short sentence.