Labour
(106) On the authority of Abu Abdullah Zubair Ibn Awam (may Allah be pleased with him), who said:
The Messenger of Allah (peace and blessings of Allah be upon him) said: "Every one of you should take hold of your rope, go to the mountain, collect and carry a load of fire-wood on your back, and sell it for your living. This will be better for you than begging from people, whether they give or refuse." (Bukhari).
Note: It is better for an able bodied person to take up some task no matter how hard to earn his bread rather than to beg for his bread.
(107) On the authority of Abu Hurairah (may Allah be pleased with him), who said:
The Messenger of Allah (peace and blessings of Allah be upon him) said: "It is better for anyone to earn his living by carrying a load of fire-wood on his back than begging someone to give him something, for that person may refuse to give him anything."
(Bukhari and Muslim)
(108) On the authority of Abu Hurairah (may Allah be pleased with him), who said:
The Prophet (peace and blessings of Allah be upon him) said: "All Prophets appointed by Allah have had the profession of grazing goats'. He was asked: 'And Sir, even you?' He answered: 'Yes, I too grazed them on wages of some Qeerats for the people of Makkah."
(Bukhari)
Note: Qeerats means a very small amount of money.
Note 1: All prophets are commanded to herd sheep at some time in their lives because it teaches them patience, kindness, and toleration. By taking care of animals, the prophets learn to look out for the needs of others.
Note 2: This Hadith also means that everyone has to earn a living, even prophets. It is important to work, even if the work is trivial and unglamorous.
(109) On the authority of Abu Hurairah (may Allah be pleased with him), who said:
The Prophet (peace and blessings of Allah be upon him) said: 'Prophet David (may peace be upon him) earned his living and ate only his labour earnings, and nothing else."
(Bukhari)
(110) On the authority of Abu Hurairah (may Allah be pleased with him), who said:
The Messenger of Allah (peace and blessings of Allah be upon him) said: "Prophet Zakariah was a carpenter by profession. (I.e. he earned his living through carpentry)."
(Muslim)
Authority And Responsibility
Authority And Responsibility
(111) On the authority of Ibn Umar (may Allah be pleased with him), who said:
The Prophet (peace and blessings of Allah be upon him) said: "Every one of you is a protector and guardian of his immediate charge and is responsible for the actions of those people who are committed to his charge. A ruler is also a steward and is accountable for those who are put under his charge. A man is a steward in respect to the family members of his house. A woman is a steward in respect to her husband's house and his children. In short every one of you is a steward and is accountable for those who are placed under your care."
(Bukhari and Muslim)
Note: To be a "steward" means to be responsible for.
(112) On the authority of Abu Saeed (may Allah be pleased with him), who said:
The Messenger of Allah (peace and blessings of Allah be upon him) said: "The best jihad is when a person speaks the truth before a tyrant ruler."
(Abu Daoud)
Note: "Jihad" means striving for Allah's cause. This could mean many things; such as, going to battle for your country, defending your faith, or doing missionary work. Jihad also refers to resisting temptation.
(113) On the authority of Abu Dharr (may Allah be pleased with him), who said:
I submitted to the Messenger of Allah (peace and blessings of Allah be upon him) Why do you not appoint me as an administrator of some place?' He patted me on my shoulder and said: "Abu Dharr, you are weak, and an office is a trust, and this may be the cause of humiliation and sorrow on the Day of Judgement. Only in the case of a person who takes up an office with justification and fulfills his obligation will he be spared from humiliation and sorrow!"
(114) On the authority of Abu Hurairah (may Allah be pleased with him), who said:
The Messenger of Allah (peace and blessings of Allah be upon him) said "The time is coming when you will aspire for public offices and authority, but beware, it will be a matter of humiliation and repentance on the Day of Judgement."
(Bukhari)
Note 1: This Hadith means that the Prophet ---- predicted that people would try to become rulers and presidents because of greed, power, and glory. If a person holds an office because he is greedy, it is a sin. If a person holds an office because he cares for the good of the people, it is a virtue.
Note 2: "It will be a matter of humiliation and repentance on the Day of Judgement" because God will ask presidents and rulers many exact questions about the people they are responsible for. For example, a Mayor will be asked about the homeless people in his town. Having the authority over other people is a very big responsibility.
Note 3: Another reason why this Hadith was written was to warn against people overthrowing the government and taking power, because this often causes a lot of bloodshed. This has happened throughout history. Even today in non-democratic countries, especially in the Third World, overthrowing the government and seizing power is often accompanied by violence and bloodshed.
(115) On the authority of Abu Maryam Al-Azdi (may Allah be pleased with him), who reported that:
He said to Amir Mu'awiyah (may Allah be pleased with him),
'I heard the Messenger of Allah (peace and blessings of Allah be upon him) saying: "If Allah appoints a person in authority over the Muslims, and he fails to redress their grievances and remove their poverty, Allah will not fulfil his needs and will not remove his poverty on the Day of Judgement."
Thereafter, Amir Mu'awiyah (may Allah be pleased with him), appointed a man to look after the needs of people.
(Abu Daoud and Tirmizi)
(116) On the authority of Aisha (may Allah be pleased with her), who said:
The Messenger of Allah (peace and blessings of Allah upon him) said: "O Allah! when a person who is placed in authority over my Ummah (people) is strict with them, be Thou also strict with him, and when such a person is kind to them, be Thou also kind to him."
(Muslim)
Law
Law
(117) On the authority of Ibn 'Abbas (may Allah be pleased with him), who said:
The Messenger of Allah (peace and blessings of Allah be upon him) said: "If people were to be given in accordance with their claim (in court), men would claim the fortunes and lives of other people. The burden of proof is on the claimant and the taking of an oath is incumbent upon him he who denies."
(Baihaqi, and part of it is related by Bukhari and Muslim)
Note 1: This Hadith means that if people were to be given everything they ask for in court, then people would be encouraged to sue each other constantly. Things would become chaotic. Therefore, in court, the person suing should be responsible for providing the proof for his claim. The person who is being sued should take an oath and swear the truth of his case.
Note 2: To Muslims taking an oath on the Koran is very sacred, and unless they thought that they were absolutely correct, they wouldn't do it.
(118) On the authority of Abu Bakarah Nufai Ibn Harith (may Allah be pleased with him) who said: The Messenger of Allah (peace and blessing of Allah be upon him) said: "May I tell you what the major sins are? (He repeated this three times). We replied: 'Certainly, O Messenger of Allah'. He said: 'Associating others with Allah; disobedience to parents, (he had been resting on a pillow, then he sat up and continued), 'telling lies and giving false testimony (perjury)". He repeated this sentence so many times that we wished he would stop.
(Bukhari and Muslim)
Note: This Hadith reiterates that perjury is a very big sin.
(119) On the authority of Abu Dharr (may Allah be pleased with him) who said:
He heard the Messenger of Allah (peace and blessing of Allah be upon him) saying: "He who claims what he does not own (in court), is not one of us. And he will find his seat in the Hell-fire."
(Muslim)
Note: For example, making a false claim means trying to acquire something you do not deserve.
(120) On the authority of Samurah (may Allah be pleased with him) who said:
The Messenger of Allah (peace and blessing of Allah be upon him) said: "He who kills his slave shall be killed. And he who mutilates his slave shall be mutilated."
(Tirmizi)
Note: When it comes to crime Islamic law is: an eye for an eye, and a soul for a soul.
Note 1: The Islamic law stating, "an eye for an eye, a soul for a soul" is a code of justice and not an act of revenge.
Note 2: The death penalty is for the benefit of the society. It is the best way to deter crime, and consequently, to allow people to be safe.
(121) On the authority of Zaid bin Khalid Al-Juhani (may Allah be pleased with him) who said:
The Prophet (peace and blessing of Allah be upon him) said: "May I tell you of the best witness? He is the one who offers his testimony before he is asked for it."
(Muslim)
(121) On the authority of Zaid bin Khalid Al-Juhani (may Allah be pleased with him) who said:
The Prophet (peace and blessing of Allah be upon him) said: "May I tell you of the best witness? He is the one who offers his testimony before he is asked for it."
(Muslim)
(122) On the authority of Abu Bakrah (may Allah be pleased with him), who said:
I heard the Messenger of Allah (peace and blessings of Allah be upon him) saying: “No judge must decide between two persons while he is angry.” Bukhari and Muslim)
(123) On the authority of 'Ali (may Allah be pleased with him) who said:
The Messenger of Allah (peace and blessing of Allah be upon him) said to him: "When two persons come to you for a decision, do not give judgement in favour of the first unless you have heard the statement of the second. It is more proper that the case should first be made clear before you." (Tirmizi)
(124) On the authority of Buraidah (may Allah be pleased with him) who said:
The Messenger of Allah (peace and blessing of Allah be upon him) said: "Judges belong to three categories: One who would be admitted to Paradise and the remaining two who would be admitted to Paradise and the remaining two who would thrown into the Hell-fire. The one who would be admitted to Paradise, would be a judge who recognized the truth and gave judgement according to it. The person who recognized the truth but deviated igiving judgement would enter the Hell fire. The man who would give judgement regarding the disputes of people, while ignorant of the case will also enter the Hell-fire."
