حَـدَّثَنَا مُـحَمَّدُ بْنُ عَبَّـادٍ الْـمَكِّيُّ، حَدَّثَنَا سُـفْيَانُ، قَـالَ: قُلْتُ لِسُهَيْلٍ إِنَّ عَمْـرا حَدَّثَنَا عَنِ الْقَعْقَاعِ، عَنْ أَبِيكَ، قَالَ وَرَجَوْتُ أَنْ يُسْقِطَ عَنِّي رَجُـلاً. قَـالَ: فَقَـالَ سَمِعْتُـهُ مِنَ الَّذِي سَـمِعَهُ مِنْهُ أَبِي. كَانَ صَدِيقًا لَـهُ بِالشَّـامِ. ثُمَّ حَـدَّثَنَا سُـفْيَانُ عَنْ سُهَيْلٍ عَنْ عَطَاءِ بْنِ يَزِيدَ عَنْ تَمِيمٍ الدَّارِيِّ أَنَّ النَّبِيَّ صَلَّى اللهُ عَلَيْهِ وَسَـلَّمَ قَـالَ: «الدِّينُ النَّصِيحَـةُ» قُلْنَا: لِـمَنْ؟ قَـالَ: «للهِ، وَلِكِتَابِهِ، وَلِرَسُولِهِ، وَلأَئِمَّةِ الْـمُسْلِمِينَ، وَعَامَّتِهِمْ».
[000–96]. (Dar al-Salam 0099) Muhammad ibn Hatim narrated to me: Ibn Mahdi narrated; Sufyan narrated; from Suhayl ibn Abi Salih; from [Ata’ ibn Yazid al-Laythi; from Tamim al-Dari; from the Prophet (peace be upon him): the same hadith.5
حَدَّثَنِي مُحَمَّدُ بْنُ حَاتِمٍ، حَدَّثَنَا ابْنُ مَهْدِيٍّ، حَدَّثَنَا سُفْيَانُ، عَنْ سُهَيْلِ بْنِ أَبِي صَالِحٍ، عَنْ عَطَاءِ بْنِ يَزِيدَ اللَّيْثِيِّ، عَنْ تَمِيمٍ الدَّارِيِّ، عَنِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: بِمِثْلِهِ.
[000–000]. (Dar al-Salam 0100) Umayyah ibn Bistam narrated to me: Yazid (meaning Ibn Zuray[) narrated; Rawh (who is Ibn al-Qasim) narrated; Suhayl narrated; from [Ata’ ibn Yazid. He heard it as he reported it to Abu Salih from Tamim al-Dari; from God’s Messenger (peace be upon him): the same hadith.
وَحَدَّثَنِي أُمَيَّةُ بْنُ بِسْطَامَ، حَدَّثَنَا يَزِيدُ - يَعْنِي ابْنَ زُرَيْعٍ - حَدَّثَنَا رَوْحٌ، - وَهُوَ ابْنُ الْقَاسِمِ - حَدَّثَنَا سُهَيْلٌ، عَنْ عَطَاءِ بْنِ يَزِيدَ، سَمِعَهُ وَهُوَ يُحَدِّثُ أَبَا صَالِحٍ عَنْ تَمِيمٍ الدَّارِيِّ، عَنْ رَسُولِ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: بِمِثْلِهِ.
Text Explanation
5. This hadith is of great importance: indeed, it is pivotal to Islam. We will explain this shortly, but first we may say that a number of scholars consider it to be one of four hadiths that combine all the principles and concepts of Islam. However, this is not the case, rather it is this hadith that combines all Islam. It is a hadith that only Muslim relates since al-Bukhari does not include in his Sahih any hadith narrated by Tamim al-Dari. Furthermore, it is the only hadith Tamim narrates and Muslim includes. We mentioned in the Introduction that scholars differ as to Tamim’s affiliation, and whether he is Dari or Dayri.
In explaining this hadith, Imam Abu Sulayman al-Khattabi said: ‘The Arabic word nasihah, which is translated here as “sincerity”, is a very comprehensive word that means giving every good thing to the addressee’. It is stated that nasihah is a word that sums up broad meaning and that there is not a single word in Arabic that suffices to express its full meaning. It is similar in scope to the Arabic word falah,i which signifies all that is good in this life and in the life to come. It is said that nasihah is derived from the expression nasah al-[asal, which refers to purifying honey. Thus, giving sincere advice is likened to the purification of honey such that it contains no particle of comb or any alien object or element.
Thus, the hadith means that the most important aspect of religion and its mainstay is sincerity. This is just like the hadith in which the Prophet says: ‘Pilgrimage is [attendance at] Arafat’. He means that attendance at Arafat at the specified time is the most essential part of pilgrimage.
Explaining the word nasihah, or sincerity, as used in the hadith, al-Khattabi and other scholars have given very useful information, and I will consolidate and sum up their statements. They said: Sincerity to God specifically means believing in Him; rejecting all suggestions of partnership with Him; acknowledging all His attributes; and ascribing to Him all attributes of majesty and perfection; negating that any fault or shortcoming applies to Him; obeying Him and refraining from disobeying any of His commandments; loving or hating others for His sake; allying oneself with those who obey Him and being hostile to those who disobey Him; striving against whoever disbelieves in Him; acknowledging His favours and bounty and thanking Him for these; maintaining truthfulness in all matters; encouraging others to maintain all these and to adopt a gentle approach in calling on people to accept all this. Al-Khattabi adds: ‘In essence, sincerity to God rebounds on the believer as this is the best approach he may adopt. God, the Exalted, is in no need of any sincere counsel’.
Sincerity to God’s Book means belief that it is God’s own word, which He has revealed. Nothing of people’s speech is akin to it; and no creature can produce anything similar to it. It also means giving due respect to it; showing humility as one recites it and making sure to pronounce it perfectly; rejecting any twisting of its meanings and refuting any argument that belittles it; accepting all that it says; understanding its rulings, information and metaphors; learning the facts it states; contemplating its wonders; implementing its definitive instructions; accepting its equivocation (mutashabih); learning what is general and peculiar of its statements and what abrogates earlier rulings; spreading knowledge of it and calling on people to do likewise.
Sincerity to God’s Messenger means accepting the truth of his message and believing in all that he teaches; obeying him in whatever he bids or forbids; defending him during his lifetime and after he had passed away; remaining hostile to anyone who was or is hostile to him and befriending whoever supports him; giving due importance to our duties towards him; following his practice and Sunnah; advocating his message; implementing his law and rejecting any negative comment on it; learning its disciplines; studying its meaning; adopting a gentle approach in learning and teaching it; giving it due respect and importance; maintaining propriety when reading or studying it; refraining from saying anything about it that is not based on accurate information; respecting its scholars because of their learning; adopting his own moral values and good manners; loving the members of his household and his companions, and disowning anyone who attributes any fabrication to him or criticizes any of his companions.
Sincerity to the leaders of the Muslims means helping them to pursue what is right; obeying them in this; counselling and gently reminding them of what they may overlook of what is right and their duties towards the Muslim community; not rebelling against them and encouraging people to obey them. Al-Khattabi adds that sincerity to them also includes praying behind them; joining them in jihad; paying zakat to them for distribution to its beneficiaries; rejecting armed rebellion against them when they appear to be unjust; counselling them not to be deceived by flattery; and praying for them to maintain the right path. All this applies to the rulers and others who are in authority to conduct the affairs of the Muslim community. Al-Khattabi adds: ‘However, it may be interpreted that the “leaders of the Muslims” refers to religious scholars. Sincerity to these means accepting what they report; following their example in the implementation of religious rulings; and thinking well of them.’
Sincerity