Download Section III: Moral risks

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Risks That Threaten the Security of the Society Study of
the Contents of Sermons of Prophet Muhammad
(Peace be upon him)
Dr. Mahmoud A. Rashid*
Dr. Muhammad R. Rayyan**
Received: 23/10/2012
Accepted: 28/2/2013
‫ملخص‬
‫تناولت هذه الورقة البحثية مفهوم الخطب النبوية وأهم خصائصها وأثرها في تحقيق مفهوم األمن‬
.‫ وقد جاءت تحليال لمحتوى الخطبة النبوية في هذا السياق‬.‫والسالم االجتماعيين‬
‫ المخاطر االجتماعية واألخالقية‬.‫وعملت على تخليص المجتمع من المخاطر التي تهدد أمنه‬
‫ وكيف أن الخطبة النبوية تناولت بالتحليل القضايا الكلية في اإلسالم كالعدل والمساواة والتسامح‬.‫والعقدية‬
‫والعقاال‬
‫والاادين والعاار‬
.‫واألمن االجتماعي‬
‫كمااا كاناات الخطااب النبويااة تأكااد علااى أهميااة المقاصااد الفاارعية ماان حفااو الاانف‬
‫ وأكدت الدراسة على االهتمام الكبير الاذ أولتاه الخطباة النبوياة إلعماال العقال واالنتبااه إلاى الواقاع وعاد‬.‫والمال‬
.‫في حفو األمن والتخلص مما يهدد أمن المجتمع‬
‫الوقوع في فخ التنظير المجرد لتكون هداية للنا‬
Abstract
This paper has discussed and analyzed the contents of the speeches of the Prophet
Muhammad Peace be upon him. It has dealt with those sermons which tackled issues
represents forms of risks on the Muslim society and threatens its security. In the first
section it has shown the main characteristics of the sermons of the prophet (PBUH) then it
dealt with the ideological social and moral risks that sermons have tackled. The study has
shown how the sermons of the prophet considered the main objectives of Shariah and
emphasized on the main topics of Islam, justice, Equality, Tolerance, Peace and Security.
It showed also how these sermons has been calling to reasoning and dealing with the
reality of the life of Muslims.
The study has shown the great importance of reasoning in social reform as emphasized
on the prophetic ceremony. And laid the emphasis on the idea of not being mere theoretical
in order to establish security, discard threats and to achieve happiness of mankind.
Introduction:
In The Name of Allah, the Most Gracious, the Most Merciful.
Praise be to Allah, God of the Worlds and peace be upon his prophet and all his family.
The homeland security of the community -at the individual and the community level- is one of
the priorities that countries try to achieve ,as they endeavor to do so by increasing the security personnel,
training , arming them, the use of modern technologies in surveillance, monitoring and follow-up to
reduce security imbalance, the development of security theories which assist carrying out in-depth
studies based on psychology and sociology theories, and then they amend the laws and regulations
to reduce crimes adopted by the individual and the organized crime. Although all that we have
mentioned crime is increasingly prevalent, as it has developed its means and methods, where violence,
*
Assistant prof., Faculty of Shari'a, Jordan University.
** Assistant prof., Faculty of Shari'a, Jordan University.
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assault and bloodshed became popular thought what we watch in movies ,T.VSeries, the headlines
of newspapers and interfaces of various media, in addition to crime rooting in the thoughts of
children through computerized interactive games where the child exercises the most heinous and
violent crimes with pleasure and fun.
Betting on the above mentioned theories , philosophies, means and methods exacerbated crime,
and increased its extremism and intensity.community security structure in Islam depended on two
aspects: true faith and human refine.These two aspects functioned in protecting human against
himself, and controlled the activity of the society to preserve its existence and security, where the
sermon was a means for collective guidance because the repeated focus on specific values in these
sermons reinforces those values in the society, as it also increases paying attention to these values,
and paying attention to their significance.
Problem of the study: his study answers,via a scientific approach, the following questions:
1- What are the characteristics that feature the sermons of Prophet Muhammad (peace be upon
him) from other sermons?
2- What are the ideological , social, economic and moral risks that threaten the security and safety
of the community?
3- What is the role of the sermons of Prophet Muhammad in the diagnosis of these risks, and
warning of them?
Importance of the study: The importance of the current study stems from being based on the
Sunnah which is the second source of legislation in Islam , and also based on the analysis of the
contents of the sermons of Prophet Muhammad including the integrated methodology of the Prophet
in warning of the risks that threaten the security of the community and its safety. This study also
highlights the universality, proficiency and accuracy of these sermons in the face of security
imbalance in society, and the impact of these sermons in instilling the values and committingthem
by the community, the fight against corruption. This study also could be useful forthosewho work in
the field of religious, media and security discourses as these sermons aregiven by the infallible Prophet
who is our example in advice and guidance.
Methodology of the study: The current study depended on inductive approach in the collection of
sermons of prophet Muhammad collected in the six bookson prophet Muhammad saying and "
Musnad al-Imam Ahmad", as it then depended on the analytical approach in the analysis of
sermons, and the statement of the contents of these sermons concerning the title of the current study.
Literature review: The most prominent previous studies were, a book entitled: (the informative
aspect in the sermons of Prophet Muhammad (peace be upon him)) by Mohammed Ibrahim,
where he focused in his book on the informative aspect of the sermons of Prophet Muhammad as he
analyzed numerous sermons of Prophet Muhammad (peace be upon him) , while the current study
focuses on the security aspect of the sermons of Prophet Muhammad.
To achieve the objectives of the current study the research plan was divided as follows:
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Section one: a preface which includes definition of sermon and characteristics and types of sermons
of Prophet Muhammad.
- Section II: Ideological risks (risksagainst beliefs).
- SectionIII: Moral Risks
- Section IV:Material Risks.
- SectionV: Economic risks.
- SectionVI: Risks of tribulation.
Section1 Preface:
Sermon is considered a mean of addressing the public to influence their attitudes and beliefs.
Sermons vary in their subjects ,as there are political speeches delivered by politicians to
demonstrate their approach , clarification of their plans or in defense of their goals .There are also
military speeches which raise the heartiness of armies to sacrifice and to increase their valor in
defense of religions and lands. Others are judicial, electoral, or for exhortation .Sermonsare still of
the leading means which influence in shaping public opinion of the masses, and most effective in
deepening convictions, as they depend on their success on the skills of the orator and his eligibility,
the clarity of the content of the message he wants to deliver to the audience, and the interaction of
addressee with the orator, however the content of the sermon.
1.1. Definition of sermon:
1- Linguistically : The verb (khataba)which means (give a sermon or speech) is intended to
mean the speech addressed to listeners. Ibn Faris in his book defined "sermon" as: "the speech
addressed and directed to addressee".1
2- Idiomatically: The idiomatic definition is derived from the lingual meaning of the term. One
of the most prominent definitions of this term is Al-Zubaidi's definition as he defined as " it is
the name given to the speech of an orator"2. Al harawi defined "sermon" as " the speech of
an orator"3 .Al Manawi explained the meaning of "sermon" when he defined it as " a Speech
containing an explanation of great issue, as in the past the orators only gave sermon when
addressing a great issue".4 Dr. Abu Habeeb defined "sermon"as " pros speech by a wellspoken orator addressing audiences to persuade them"5.From the previous mentioned
definitions we conclude the definition of "sermon" as follows: "prose speech by an orator
addressing audiences to achieve specific objectives".
1.2. The features of the speech "sermons" of prophet Muhammad "PBUH":
After my study to the sermons of prophet Muhammad and their analysis I concluded a set of
features which distinguish the speech of prophet Muhammad from other orators' speech. Those
features made a significant impact in the hearts of listeners or readers, and the most prominent of these
features are:
1- Improvisation was a common feature in the speeches and sermons of Prophet Muhammad, as
his speeches were understood by listeners.
2- Sincerity: the prophets' speeches and sermons are characterized by sincerity, as when we observe
and study their speeches we find them honest in all aspects such as tone, sincerity in emotion ,
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sincerity in guidance and advice, as the sermons of Prophet have no preciosity in words, preciosity
in meanings, or diversification in styles of talking , but from honest heart to all Muslims.
Strength in emotion: The strength of emotion is clear during the Prophet's sermon ,for
example, when he addressed the army before the battle , his face becomes red ,he seems
excited, high sound, and shows his love to audiences and whishes them the best , tireless of
advising and guiding them, and keen to adjust their behaviors carefully.
Clear idea: Al-A'araji says" The idea is the key principle of informative function, as it
changes the community…..as it shall be clear and well understood by the addressee"6. The
idea is clear because the prophet understands the idea clearly from Allah, supported by Allah to
deliver the idea clearly although individual differences of the addressees ,furthermore figurative
language, and ingenuity of the statement. We observe simplicity of the language of the sermon of
Prophet and lack of linguistic complexity that stems from exotic words selection.
Binding content: The content of the sermon of the prophet is binding because it stems from
the fact that such sermon is made by the infallible Prophet ,as his sermons will never include
mistakes ,and accordingly who hears the sermon shall comply with its content as the contents
of sermons are religious provisions and legislations binding of hearers. In Holy Qur'an , Allah
says " the duty of the Messenger is only to preach publicly (and clearly)".(Alnur: 54)
An example to be followed: Prophet is an example as he complies with the commands and the
orders of Allah because he is the first one who is ordered to obey ,and accordingly he is honest
because he combines between words and deeds, and thus a fortiori the addressees shall comply
with the content of the sermon and strive to comply with what Allah commanded his messenger.
1.3 Types of the sermons of the Prophet:
There are variety of Prophet's sermons where there were weekly, periodically and urgent sermons
as follows:
1- Periodic sermons: These sermons were periodic such as weekly Friday sermon,Eid al-Adha
and Eid al-Fitr prayer sermon , Arafa sermon,Yawm al-Nahr (the day of sacrifice) in Mina.
2- Urgent sermons : if there is an emergency casesuch as the case of the Makhzoumi woman.7
3- Common and general sermons: These sermons have no occasion, but Prophet Muhammad
gave sermons and speeches just to explain some religious issues and affairs.8
Having made this preface of the study I turn to talk about the risks that threaten the security of the
society through the analysis of the contents of the sermons of Prophet Muhammad in the following
detailed topics:
Section II: Ideological risks:
Ideological system forms the basis from which the social values stem, as this system controls two
basic aspects in the society: the values of intellectual and theoretical conception in the community,
and it controls the social behavior and its practice by the individual and the society, as any disorder in
the beliefs will affect the religion, properties and honor of society .Therefore, prophet Muhammad
made a great effort in mecca calling for monotheism , and feeling his majesty as this will lead to
belief ,and accordingly they will be safe .and monitored in secret and in public, and if swept grace
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faith community pillow of safety. Prophet Muhammad in his sermons warned people of all risks that
threaten their beliefs. These risks include the following:
2.1 The risk of Apostasy:
Ideological fragmentation is the most dangerous factor faced by Islam , as the nation suffered
intellectual and military invasion, occupation and the Orientalists who tried to disseminate some
philosophies and beliefs of atheism and apostasy, such as atheistic philosophies that deny the
existence of Allah and Secularism that argues the religion is the cause of failure of humanity, as it
glorifies mind and disdains the religion and religious beliefs where some Muslims adopted these
philosophies and called to adopt them. Abu Sa'eed Al-Khudary said" I Heard Prophet Muhammad
while he was standing on the podium saying " at the judgment day a man will come then present
himself to me, and another man will come then present himself to me to enjoy my intercession. I
then will say to them "I know your kin but you fabricated and disobeyed my commands and
orders after my death".9 Um Salamah (prophet Mohamad's wife) said:" I heard Prophet
Muhammad saying "In judgment day a man will come requesting my intercession but after that I
will know that he is apostate, and then I will say " Woe to you!". Prophet Muhammad will say
"Woe to you!" to those who are apostates , hypocrites and sinners. Al-Manawi says" woe to you!"
is said to apostates and sinners, as others said this involves hypocrites.10
2.2 The risk of heresy:
Heresy is defined as "A fad contrary to Islamic legislations and instructions". This includes
the deviant and misguided groups that weakened the strength of the nation,exhausted its powers by
internal conflicts and ripped its unity. Such groups made alterations and changes contrary to Islamic
legislations in beliefs or behaviors. These groups include Alkhawarij, Alkarameyah and Alrafidah. Other
groups emerged such as those who adopted the beliefs of immorality and lecherousness . Prophet
Muhammad in his sermons warned from following these groups or adopting their beliefs ,by reference to
the above mentioned prophetic tradition "Hadith Sharif" (in Judgment Day …), Prophet Muhammad
will say "Woe to you!"11 to those who disobeyed his original command and replaced them by fads". Ibn
Abd Albar said" all those who make fads such as Alkhawarij,Alkarameyah and Alrafidah as well
as other groups emerged such as those who adopted the beliefs of immorality and lecherousness
are those who are intended in the previous prophetic tradition Hadith Sharif".12
The creativity in means and methods that display and generate Islam in new ways are not fads,
where prophet Muhammad in one of his sermon on " Honesty" said:" Whosoever introduces a
good practice in Islam, there is for him its reward and the reward of those who act upon it after
him without anything being diminished from their rewards". 13
2.3 The risk of accusing people of blasphemy:
One of the risks that have invaded the Muslim community, due to intolerance and fanaticism by
some Muslim groups, or due to persecution and humiliation suffered by Islamic nation the so-called
phenomenon (accuse of blasphemy) what led to bloodshed and takeover properties , and this is what
Prophet warned people in the day of sacrifice where he said: "Do not become faithless after my
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death by killing each other"14.Thus, if a Muslim kills or robs the monies or properties of other
Muslims unlawfully , he would be " faithless" and he is considered as committing a major sin.Abu
Sulaiman Alkhatabi says:" The meaning of this sentence is" do not accuse each other of blasphemy,
what gives you an excuse to kill each other"15.
Section III: Moral risks:
Positive behavior in Islam is based on the kindness of people. but in case that Muslim is unable to do
good for people, at least he shouldn't harm them. Prophet Muhammad warned hypocrites and heretics of
any harm to Muslims .Ibn Umar narrated that prophet Muhammad stood on the pulpit and said "O those
who claim to be Muslim! (he intends hypocrites), do not harm Muslims!" 16.Harm means "Any
damage faced or suffered by a man in his body or in his soul even in his life or afterlife"17.
Some of actions which prophet Muhammad prohibited are the following:
3.1The risk of verbal violence
Prophet Muhammad induced the usage of good words when he encouraged people to greet and
salute each other as he also encouraged Muslims to call individuals by their granular and likable names.
Prophet Muhammad said" A soft answer turneth a way wrath"18. The best answer "a good word"
strengthens love and nearness and enhances security. This was expressed in another Hadith Sharif
when Prophet Muhammad said" I like the good word"19.
The bad words undermine the security of the individual, inflame hatred in the community, and
inflame strife and infighting .Some forms of insults are the following:
3.2. faultfinding:
Faultfindingisscorn20. Almubarakfouri defined faultfinding "Faultfinding isa reprimand due to a
sin that has been previously committed by a person regardless if his repentance is known by the
cynical person or not".21 In this regard ,prophet Muhammad addressed the audience in his sermon
saying "…… do not snub and wrong them!".22 Ridicule includes a set of reprehensible ethics such as
sneer and contempt for others' kin, contempt for people in their presence or finding their faults while
they are absent (scandal).Faultfinding involves mentioning the sins of a sinner he committed in the
past after hisrepentance. This sense is clear in the Hadith narrated by Abu Hurairah as he said "
Prophet Muhammad punished a drunk man and commanded to be hit. After The drunk man had
gone away, a man ridiculed the drunk man saying " shame on him!". Prophet Muhammad then
said" do not assist devil against your brother"23.Another form of faultfinding is contempt for others'
kin due to their colors, origins, gender or racialism. Abu dharr narrated that " once I insulted a man's
mother. but prophet Muhammad heard what I said to that man. Prophet Muhammad then
said"you insulted his mother?! you commit a behavior from those of ignorant".24
In Holy Quran ,Allah says "Woe to every slanderer and backbiter ".Alhumazzah (Ayah no.1).
Slanderer is who insults anyone who is present ,while backbiter is who insults anyone while he is
absent25.
3.3 Contempt:
Ibn Faris defined contempt as "Disdain and disrespect"26.Contempt is a bad behavior linked to
arrogance. Prophet Muhammad said "Arrogance is looting the rights of others and contempting
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for them".27This means refusing to perform the rights of Allah (obey the commands of Allah) and
looting the rights of people , contempt for the people due to mistake they unintentionally made.
Contempt raises enmities , encourages revenge, and threatens the safety of the community and the
security of its members. Prophet Muhammad in one of his sermons talked about laughing of a fart
as he said "Why does one laugh of other's fart, while he does so?!"28.Al-Imam Alaini said " This
is a call by prophet Muhammad to ignore the sound of others' farts and not to laugh of it
because laughing on the sound of farts is a behavior that was committed by ignorant people
before Islam".29
3.4. Backbiting:
Righteous souls develop good or say good things, deepen security and safety in the community,
talk about the virtues of the people and turn a blind eye to their flaws. Backbiting is preoccupation
for the important things to talk about the flaws of others.Prphet Muhammad defined backbiting as "
Talking about others' flows which they do not like to talk about".30 In another sermon prophet
Muhammad talked about backbiting and addressed his speech to the women saying "Do not
backbite the Muslims"31.
3.5 Lying:
Lying eliminates confidence among the members of the community, whereas honesty and clarity in
dealing with others strengthen confidence, and removes grudges as the community feels safe. In
prophet Muhammad's Hadith "Honesty is tranquility, though lying is doubt "32.The most
dangerous type of lying is lying to what prophet Muhammad said because people will think that
thislie belongs to Islam. Prophet Muhammad said"Do not talk a lot about me ,but if one did he
shall be honest and transfer what I really said ,or otherwise he will take his seat in the hell"33.
SectionIV: The risk of material harm:
4.1 Damage and harm:
Best people are those who serve others, as a Muslim always seeks to achieve the benefit of
people seeking the blessing of Allah, and to achieve the sense of brotherhood. Muslim also serves
non-Muslims as he serves all other creatures. Prophet Muhammad said " Best people are those who
serve others"34. He also prohibited commencing causing damage or harm to others or even revenge
from them when he said" Not to damage, not to harm"35. Ibn Al-Athir interpreted the above
mentioned hadith saying " Damage is the opposite of benefit: not to undervalue the rights of others,
while harm means: not to revenge".36Prophet Muhammad also prevented causing damage or harm
the slaves by obligating them to separate after his permission to them to marry, because divorcing
them is more harmful than not to permit them to marry. It is narrated that a man came to prophet
Muhammad complaining that his master desired to force him to divorce his wife, prophet Muhammad
said "Why does a master permitted his servants to marry then he wants to separate them?! ,it is the
husband only who can divorce his wife".37 Other form of damage that generate enmity and hatred and
disturb the security of Muslim community is intervention to spoil the concluded sales and marriage
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Risks that Threaten the Security
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contracts. Prophet Muhammad said in one of his sermons" Believers are brothers. A man should not
make an offer while the offer of his brother is pending; or that he should make a proposal of
marriage while that of his brother is pending".38Prophet Muhammad also prohibited any thing may
damage the life of the couples, and lead to the destruction of their lives .This includes that not to
combine a woman and her aunt in one marriage", as prophet Muhammad said " it is not permissible
to marry a woman and her aunt".39Prophet Muhammad prohibited violation and looting rights by
falsehood. Once prophet Mohamed heard a conflict and a wrangle near his residence , he addressed
the parties saying " I am a human. an eloquent party may come to me complaining against another
party , and due to his eloquence I may issue a judgment in his favor while he is lying. Any one of
you I judge in his favor while he knows that my judge is not his right, that judge will be as a piece
of the hellfire , he may take it or leave it".40
Harm includes asking frequent and detailed question about a simple issue affected the questions
or questions that are intended to argue not to implement (words not deeds). Jews used to ask their
massagers strictly just for asking and not to obey and implement,as this led to their destruction, as in
the story mentioned in Surat Al-Baqarah (the cow) in the Holy Quran.Prophet Muhammad once
gave a sermon saying " O people, Allah has imposed Hajj upon you, so do Hajj". A man then asked
"is it imposed upon us every year?". Prophet Muhammad did not answer him until the man repeated
his question three times. Prophet Muhammad addressed the man saying "If I said "yes" it would
have been obligatory to do Hajj every year. Do not ask me about unnecessary details due to that the
past nations have distributed because they were asking about trivial details. If I commanded you to
do something just do it as possible as you can ,and if I forbid you doing something , just leave it".41
False flattery to treacherous and ungodly persons, and accusation of honest and straight persons
have become the methods used by the mercenaries and hypocrisies such as writers, journalists and
others to have personal benefits at the expense of morality and the security and safety of the
community. Some individuals in the era of prophet Muhammad accused Usama Bin Zaid that he is
not qualified to be the commander of the army. Prophet Muhammad then stood on the rostrum then
said "If you believe that he is unqualified to command the army, this would mean that you accused
his father that he was also unqualified,I swear by Allah that Zaid deserves this position, I swear by
Allah that Zaid is the most one I love, I swear by Allah that Zaid deserves this position".42
A way to avoid damage caused to people is that a Muslim shall wish to people what he wishes
for himself, and not to harm them. Prophet Muhammad in one of his sermons said " Any one of you
wants to keep away from hill and to enter Paradise, he shall die believing in Allah and the Judgment
day, as he shall desires to people what he desires to himself".43
4.2. Spying on others:
A man should be looked at as an innocent of charge .Mistrust leads to spying on people to mentor
their faults and disclose them and to violate their privacy. Prophet Muhammad said""Part of
someone's being a good Muslim is his leaving alone that which does not concern him"44.
Al-Sa'adi " This includes leaving detestable and prohibited words and deeds"45.Spying comes as a result
of snooping , mistrust and envy. Prophet Muhammad said" Avoid mistrust and don’t spy on others, do not
spy on others…"46 Spy continuously monitors others until this becomes an illness increases by repeating
442
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practicing it.Security of the society is based on the deployment of trust between its members, and
the denial of emerging evils, and accounting those who do evils in public ,in accordance with the
legislation of Allah.Ibn Omar narrated that prophet Muhammad said "…and do not spy on others
.Who spy on others Allah will reveal his flaws and then shame and disgrace him".47,as they sow , so
let them reap.The purposes of Islam is the protection of Muslims' honor from any harm such as
adultery, slander , curses , insults, backbiting and others. "Honor includes all the aspects of a manor
his predecessors which are exposed to praise and slander" 48.Prophet Muhammad said in Hijjat alwada'a (the last sermon prophet Muhammad gave) :"Your blood, your property and your honor are
inviolable to you all like the inviolability of this day of yours, in this city of yours and in this
month of yours. Behold! Let him who is present here convey (this message ) to him who is
absent; for many a person to whom a message is conveyed has more retentive memory than the
one who hears it49.
4.3. Hitting:
Islam forbids verbal violence , insults and derision, while it strongly warned of physical abuse by
beating ,oppression and cruelty. Violence in education corrupts the security of the society, and set off
anger , revenge and enmity, or leads to personal humiliation of the beaten. It is narrated that "prophet
Muhammad has never hit anything, nor a woman, nor a servant but only in battles".50Most those who
are hit are women, children and vulnerables.Prophet Muhammad in one of his sermon said" How can
one of you hit his wife then at the end of the day he lies with her?!".51It is not a wise that a Muslim
hits his wife as the purpose of marriage is achieving love and compassion. Prophet Muhammad
commands us to do good to our wives as he said:" Fear Allah in your wives, whereas their genitals
became halal to you (you are permitted to lie with them" pursuant to the covenant of Allah. It is your
right to prevent them from allowing those whom you hate entering your houses. If they do so then you
may beat them in a way which is not severe"52.Al-qadi Eyadh explained the Hadith saying: " beat
them in a way that does not harm or torture them".53Hitting is the last mean resorted to in education
provided that hitting shall not harm nor make physically and physiological effects.
4.4 Murder:
One of the sins that threaten the security of society, prejudice to its stability, and the loss of
protection of lives. Committing murder one time eliminates the dread of committing it many times
again. Security chaos and disorder, poor faith education, the spread of injustice, and the abandonment
of deterrent penalties and the disruption of justice are some of the reasons that contributed to the
increase in murders, as murder in our contemporary world became an organized crime, and the
extermination of millions of people, and this is the crack of doom. Prophet Muhammad said" At the
end of the world there is a lot of murder"54.Prophet Muhammad warned Muslims of bloodshed and
resembled bloodshed's prohibition as the inviolability of the days of Hajj and Mecca,as he said in
Hijjat al-Wad'a (the last time prophet Muhammad gave a sermon in Hajj season): " Your
blood,……… are inviolable to you all like the inviolability of this day of yours, in this city of yours
and in this month of yours"55. In a sermon after conquest of Mecca, following an event where a man
from Khuza'ah (an Arab tribe) killed a man from Bani Laith (another Arab tribe) revenging for a man
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443
Risks that Threaten the Security
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who was murdered in Al-Jahiliyah (the period of time before Islam), prophet Muhammad said" the
sanction of murder is to murder the killer or paying Diyah56 . Diyah: is a sum of money paid by the
family of the killer to the family of the murdered to redeem the killer if they agree and accept
compensation. Islam prohibitedrevenge for a murder in al Jahiliyah because the most murder cases
werereckless behaviors where prophet Muhammad commanded Muslims to waive of revenge of any
murder crime committed before Islam as he started to adopt this as regards to a murdered from his
family .Prophet Muhammad said in the sermon of Hijjat al wada'a:
"Any matter concerning the era of Al-Jahiliyah shall be abandoned, including waiver of homicides
took place in the past (before Islam) , as the first homicide in my family I waive is the murdered child
Rabiah Bin Al-Harith who was put in Bani Saad tribe for breastfeeding then murdered by Huthail tribe57.
Section V: The economic risks that have effects on the security of the community:
Any disruption in faith leads to an imbalance in honesty and trust .Thus, if honesty has any
disorder or defect ,the physiological, social and economic honesty and trust will be also defected.
This disorder took place in the Islamic society leading to spoiled life of the society due to the
misconception of the purpose of life where the philosophies of intellectual invasion effects the
society.This imbalance and disorder led to behaviors disorder in our societies where people adopted
the principle of "The target justifies the means" in their behaviors. Even if people do not believe in
this principle but they apply it. In the sermons of prophet Muhammad some implications warn us of
replacing or altering our conceptions toward our lives as he warned us of some conceptions adopted
by former nations what led to their destruction. Prophet Muhammad addressed the audience saying
"I am afraid that adornment of life leads you to corruption". Ibn al-Athir explained the term "
adornment of life" as "richness and wealth".58 Ibn Faris explained the term " adornment" as " Fertile
land ,i.e, richness and wealth".59Money shall be spend in legal and lawful manner by a Muslim.
Prophet Muhammad said "the best monies spent are those spent in charity (given to poor people,
orphans or wayfarers), and who acquires his money illegally will be subject to accounting at the
Judgment day".60Al-Mulla Ali Alqari commented on this Hadith saying "the implied meaning of
this Haith that prophet Muhammad is a afraid that Muslims will be wrapped up by richness and
wealth as richness produces bad morality of arrogance , vanity , love of money and prestige. 61Also
prophet Muhammad in the sermon of Hijjat al-wada'a gave a final statement saying :Your blood,
your property and your honor are inviolable to you". The most dangerous corruptions prophet
Muhammad warned of in this respect are the following:
5.1 The risk of excessive adherence to this life:
excessive adherence to this life will make a man forget the main purpose of his existence in life
where a man excessively compete others to enjoy the pleasures of life what leads to the emergence
of conflicts between the individuals of the community as life becomes "an end not a means". Oqba
Bin Naf'e narrated that : prophet Muhammad said "I am not afraid that you fall in Polytheism
after my death , but the most thing I strongly fear is your excessive adherence to this life and
competing each others to enjoy its pleasures".62 Ibn Hajar said " competition means : desire to
exclusively acquiring some thing".63Competition makes a man forget and ignore the main purposes
444
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and the goals of his life. Prophet Muhammad said " I am not afraid that you fall in Polytheism after my
death , but the most thing I strongly fear is your excessive adherence to this life and competing each
others to enjoy its pleasures, then accordingly you kill each other what will lead to your
destruction"64, Oqba said "this advice was the last one I heard from prophet Muhammad's sermons".
5.2.The risk of Begging and Unemployment:
Seeking to legal and lawful gaining is a worship that realizes the sense of being vicegerent and
constructing earth as working provide the physical health of the worker as it increases the intellectual
skills in obtaining experiences and competences, as well as handing over experience through
generations. Working also roots the pureness instead of laziness and begging and motivation of
unemployment when there are no job opportunities, thus Unemployment is defined as " give up
working"65 as unemployed is defined as " a lazy person"66.Prophet Muhammad in one of his
sermons aboutbegging and charity as he said" The upper hand is better than the lower one"67 (i.e.,
the spending hand is better than the receiving hand)68.The spending hand realizes the security of
the most significant basis of the community as it always spend charities in all the good ways. This
sense came in another sermon of prophet Muhammad when he said "The spending hand is the
upper hand, spend charities on your family according the following proiority:your mother and
father, then your sister ,your brother, then distant kinshipby priority"69The wife shall be fed and
clothed as prophet Muhammad said in one of his sermons " feed and clothe them"70
5.3 The risk of Bribe:
Bribery: any thing given by a person to another person in an office or judge to give him a resolution
in his favor or to have some thing which is not his right"71. Bribery is one of behaviors which threaten
the security of an individual as its risk is not restricted in taking it only, but it exceeds to threaten the
moral ,economic and social security such as the defects in the specifications of food and construction
materials which leads to material loss and damage as well as injustice ,and accordingly the generation of
violence, distrust and security disorder. Gifts given to employees are considered as briberies.Prophet
Muhammad said " Any one we assigned in a position or post shall take his wage we determine,
otherwise (if he ,for example, accept a gift) he shall be deemed as bribee".72Prophet Muhammad sent a
man to collect Zakat "charity" from Bani Saleem tribe , and when he came back the man said " these
properties are yours but this is mine" .Prophet Muhammad then said to him "if you stayed home would
any one give you a gift?". Prophet Muhammad then addressed the public saying " well! I employ a man
then he comes saying this is yours and this is mine, If he stayed at home, would any one grant him any
thing?".73Almubarakfori said "an employee would not be given a gift ,if he would not be an employee,
so any gift he will take should be a bribery".74It is narrated that Omar Bin al-Kattab was given veal meat
as a gift from a aman.After a period of time the man came with a party asking Omar's judgment in his
favor. Omar then said:" the gifts given to employees are briberies".75Prophet Muhammad accepted the
gifts from others an sometimes he gave a gift better than the gift he was granted, but some Bedouin
anger if prophet Muhammad did not give them a better gift. For example a man granted prophet
Muhammad a camel but prophet Muhammad gave him a gift less in value so the man angered. Prophet
Muhammad then addressed the audience saying :" some people (he intends the man) gave me a gift then
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445
Risks that Threaten the Security
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wait a more precious gift!.I swear I will never accept a gift from anyone except those offered to me by a
Qurashi,Ansari,Thaqafi or Dousi"76 (these are names of tribes).
5.4. The risk of Usury:
Usury is a major sin and one the most dangerous financial dealings which threaten the social
and economic security of the community. The global economy adopted Usury since the Industrial
Revolution as the World Bank adopts the same policy in its transactions what led to overstock of
wealth in western countries , the bankruptcy of the organizations and institutions, the increment of
unemployment, poverty, hunger and diseases in the world. Prophet Muhammad used to read
some Ayat (verses) of the Holy Quran when giving a sermon ,and when he received the verses of "
Usury" he read them before the audience".77 Prophet Muhammad stressed on this issue.78Prophet
Muhammad in Hijjat Al-Wada'a aborted the concept of Usury in dealings as he mentioned that "the
Usury commited in Jahiliyah is now aborted and you shall abandon such dealings including Usury
and the first Usury I eliminate is my uncle's Usury Abbas Bin Abdulmuttalib".79
5.5. The risk of debt:
People in the past were borrowing money in emergency cases and for significant and necessary
things. And due to the new requirements and needs they borrow money for unnecessary requirements,
as countries borrow financial amounts to the extent that these states flooded in debt until eventually
become hostages of creditor countries in its decisions and policies, those debts were not profitable
investments, but only consumptions. In one of Prophet Muhammad sermons a man asked him "if I
am killed in a battle for Allah, will this expiates my sins?. Prophet Muhammad said "yes" if you
were patient, in fight not flight unless you are a debtor where Jibril, peace be upon him, told me
that.80Prophet Muhammad advised his Companions not to spend their wealth in luxury, as he
advised his Companions not to use gold in their rings when he observed that using gold became a
social behavior as he said" I was wearing this ring ,then he threw it' then said : I will never use it".81
5.6. The risk of trading in drugs and liquors:
Drugs and liquors harm and damage the morals of the communities and their economies, as the
treatment of addiction and abuse of these substances costs higher than the production of these
substances. Allah prohibited and prevented any activity in the production or the promotion of these
materials and substances.Aisha (wife of prophet Muhammad): said " when prophet Muhammad
received the verses of " Usury" he read them before the audience then he prohibited trading in
liquors.82Prophet Muhammad also prevented butting juices in some containers because they turn
into fermenting substances such as Pumpkin and tar.83
5.7 The risk of neglecting the poor
Globalization and its economic tools try to divide societies into two classes: luxurious class and
other poor one with the abolition of the middle class which constitutes most of society. This disorder
threatens the economic security of communities increasing ignorance, poverty , diseases and hunger
what generates crime and delinquency. Prophet angered when he saw some poor men of "Modar"
446
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tribe,he then gave a sermon saying " Dole by any thing you can even a small piece of dates. A man
of Al-Ansar ( residents of Al-Madinah) came with a giant bundle, followed by other people with
food and clothes. Seeing this,prophet Muhammad became very joyful".84
5.8. The risk of theft:
Theft is one of the most serious threats that harm security of people in respect of their properties
and monies, as it subject them to murder .Islam embarked a lot of ways to prevent theft where
initiated social preventive procedures, and legislated the punishment, and commanded to be applied
against the thief without injustice and favoritism as the supremacy of legislation is the most important
pillars of social security which is pleased by the community. This principle was announced by prophet
Muhammad before the Muslims when a women from Makhzoom tribe stole and then came Usama
Bin Zaid asking prophet Muhammad to forgive her. Prophet Muhammad said : the nations before you
were constructed due to that when a rich man steals they leave him with no punishment , but if a poor
man steals they punish him, I swear if my daughter Fatima steals I will cut her hand"85.
Section VI:The risks of Fitnah (tribulation):
Span of life is a period of testing if he granted good from Allah he shall thank, otherwise he shall
only be patient. The highest level of a test faced which a man may face is called Fitnah (trail).AlAskari said"trailis highest level of a test as it can be in good and evil as Allah said "Your wealth and
your children are only a trial".86A believer always asks Allah to protect him from tangible and
intangible Fitnah (trial).Prophet Muhammad said" Ask Allah for protecting you from Fitnah (trail) ,as
nothing given to a man is better than protection from Fitnah".87Ibn Al-Athir said: protecting you from
Fitnah means expiation of sins and protection from illness and disasters.88Prophet Muhammad warned
us of trials :
6.1 warning of the places where trials will emerge
Prophet Muhammad mentioned that many trials will emerge after his death to make us careful of
these trials and promoted us to fight against it. Prophet Muhammad once pointed toward the east
then said "from the east will come trial".89 He pointed toward the east where prophecy prosecutor
emerged as well as apostates of Arab tribes in Abu Bakr term of office. From the west came AlKhawarij , and others (those are misguided groups fought against Islam).Omar Bin Al-Khattab said
:Prophet Muhammad once gave a sermon and then said:" The beginning of this nation is the
strongest but in future they will be weak and will facecontinuous misfortunes'90
6.2 warning of some kinds of trials:
In some sermons of Prophet Muhammad he warned from several types of trials including:
A: Meeting foreign women in a lone in a closed door (Khalwa):
A man and a foreign woman in a nook where they can not be seen is called (khalwa).Prophet
Muhammad once said in a sermon " it is prevented that a man meets a foreign woman in a nook
unless accompanied by two or three men"91Khalwa leads to corruption as it is prevented as a
preventive procedure to involve in corruption, evil and immorality. Prophet Muhammad said" If a
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447
Risks that Threaten the Security
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man and a woman meet in a nook , the evil will be the third one who accompanies them" 92.Prophet
Muhammad also said "the most harmful trail is Khalwa ( a man and a woman meet in a
nook)"93Prophet Muhammad also prevented the women to travel in a journey that takes three-daywalking unless she is accompanied by her husband or any other mahram (mahram is one of her
relatives from those she can not marry such as brother,son,uncle,grandfather,father,husband). 94 As
Islamic legislation provided for the protection of honor to maintain the social moral security,the
sanction of adultery is strictlysevere. It is narrated that "after prophet Muhammad stoned Ma'ez Al
A slami - stoning is the sanction of a married adulterer in Islam –prophet Mohammed took a sermon
after that event saying" We always go for battles as we leave some men here who commit adultery
in our absence. Any one of those shall be subject to torture"95.
b- Jealousy of women:
Our houses are places of residence and security, as the relationship inside our houses are based
on love and mercy between husband and wife. The bad relation between the couples affects the
children and drives them to be violent what finally leads to threaten the safety of the family and
society while prevention is better than cure. Jealousy is favorable unless it turns into distrust
because Jealousy means " a person hates sharing others any of its own rights or property" 96.Thus,
the husband and wife shall avoid any behaviors that may lead to Jealousy even if these behaviors
are permitted. It is narrated that Ali Bin Abi Talib wanted to betroth Abu Jahl's daughter ,then
prophet Muhammad gave a sermon saying " Fatimah is my daughter and I am afraid that she would
be jealous of Abu Jahl's daughter"97,and he added" I do not deprive this marriage ,but a daughter of
a messenger and a daughter of malefactor never can live together".98
c- Children as trial:
children are the gift of Allah. If children are well educated ,they will be the reason of parents'
happiness in life and afterlife, as well as they will be useful for their community, but if they are
ignored they will threaten the security of their families and their community. Some parents ignore
some duties imposed on them by Allah such as charity and Jihad due to their love to their children.
Prophet Muhammad said " Children are the cause of stinginess and funk" 99. Al Hasan and Al
Hussein once entered the mosque while they were wearing red shirts,then they tumbled.Prophet
Muhammad then Came down from the pulpit and carried them then said" There is no doubt that
Allah says the truth as he said in Holy Quran " Your Monies and your children are trial" Surat Al
Taghabon :16" I left talking to you to carry them"100.
d- The trial of power and prestige:
Civilized societies are dominated by fair legislation which is resorted to instead of resorting to
people and followers. When ignorance and injustice prevail malicious , spoilers and criminals
appear to mischief, rebel against the legislation, and destroy the security of the society, relying on
their powers and prestige. Abdullah Bin Zama'ah said ' I heard Prophet Muhammad saying-while he
was interpreting a verse of Holy Quran then he mentioned the word".
evil-doer" as he said it means "the word evil-doer means a" influential and tremendous man
derives his power from his relatives and followers"101.Al-Aini said the word "powerful means"
malignant , evil-doer and spoiler"102.
448
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e- Nudity:
Bashful clothescharacterizes the human before being a religious legislation. Allah says in Holy
Quran" O Children of Adam! We have bestowed raiment upon you to cover yourselves (screen your
private parts) and as adornment , and the raiment of righteousness ,that is better.Such are among the
Ayat(proofs) of Allah,that they may remember (i.e. leave falsehood and follow truth" (Surat Al Araf
,verse 26).Allah in this Aya said "O Children of Adam" but he did not say "O believers, or O
Muslims" because this is a legislation imposed on all people. Nudity phenomena attacks our Islamic
communities in this era ,but also those who follow the eastern culture call to follow this phenomena
as they deem nudity a way of development and civilizing whereas there is a competition in the field
of nudity and its forms what led to threatening the moral security of the community ,as well as the
emergence of the vice diseases. Prophet Muhammad once saw a man taking a shower outdoors,
thus, he angered then said " Allah is shy! .Any one of you wants to take a shower shall do so in a
private place not outdoors".103 Media and education entities shall promote the values of chastity in
the society. In AlJahiliah (the era before Islam)transformed nudity from a bad behavior into worship
,as pilgrims in that era were roaming around the Kaaba while they were nude ,alleging that who
could they go to Hajj and roam around the Kaaba while they wear clothes defiled by vices and sins?!.
Thus, Prophet Muhammad in his first sermon in Islam said addressing the pilgrims" From this year ,
no polytheist is allowed to pilgrimage ,nor a nude is permitted to roam around Kaaba"104.The modern
civilization made one infatuate the body and nudity and beauty at the expense of sophistication
humanity and human values.
f- Manipulation of concepts:
Concepts imply specific meanings in any culture, whereas these meanings have standard values
by which we measure the extent to which individuals comply with the behavior desired in their
culture, and according to these concepts we distinguish the acceptable and unacceptable behaviors.
Due to contradiction between the philosophies ,there was an emergence of a contradiction in the
values and concepts as every philosophy spreads its values via its uncontrollable concepts or via
naming bad things by good concepts to promote them globally such as ( military violation) which is
called (occupation) while the word occupation has a good implied meaning whereas it means
"structure or restructure of the occupied lands" 105. Another bad concepts replaced by good ones
include " Christianization" which is replaced by "Missionary", and "Liquors" replaced by " spiritual
beverages". Islam is keen to fix the concepts of things but also Islam is keen to replace the bad
names of things by good names. Prophet Muhammad said in one of his sermons "Some of my
followers (some Muslims) will drink liquor then they will give it a different name". Prophet
Muhammad did not agree naming the prayer of Isha'a (the last one of the five prayers imposed on
Muslims per day) " the darkness prayer" as it comes at night ,whereas Prophet Muhammad said "
Do not use the term "the darkness prayer" used by Al a'arab (Bedouins)! Its name " Isha'a
prayer".106Al-Izz Bin A bdel salam said " when great people "such as messengers" name some thing
or use a specified term to call some thing we shall comply with the names they use, for example,
Allah called this prayer "Isha'a prayer" so we can not replace this name by another one. 107For
example people in Jahiliyah "before Islam" thought that solar eclipse was due " the death of a great
man" , while Prophet Muhammad adjusted and altered this thought and once the sun eclipsed he
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449
Risks that Threaten the Security
‫ــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــ‬
said" The sum and moon are creatures created by Allah as they also "proofs" on the mighty of
Allah, as they do not eclipse due to the birth or death of a person , but if you witness such event ,just
resort to do prayer"108
g- Dispute and Dispersion:
After Prophet Muhammad's death Muslims faced great misfortunes which Prophet Muhammad
called them "weaknesses" and he also recommended and advised Muslims to avoid these weaknesses
by unity and that Muslims shall fight against who call forshredding Muslims' unity because Unity is
strength and it leads to victory and empowerment. Arjafah said " once I heard Prophet Muhammad
in a sermon saying "After my death there will be weaknesses, thus, if you find any one call for disputes
and shredding the unity of my nation , kill him because Allah helps them who help themselves (Allah
helps those who are united) as Satan is always with sporadic individuals'109Accordingly if a leader is
elected by public shall be obeyed and shall not be fought in order to maintain the security of the
community and its safety as well as to avoid bloodshed. Prophet Muhammad in one of his sermons
said " if a leader is elected , he shall be obeyed, but if another person tried to fight this elected leader
the aggressor shall be killed"110The enemies of Islam seek to destroy the political unity of the
Islamic Nation, thus they divided the nation into severaladjacent states with no unity nor integrity as
they also spread Atheism , Secularism, immorality and debaucherythoughts what led to the
destruction of ideological unity as they also reinforced ethnic, regional and national strife instead of
Islam connexion and unity .what increased the factors of conflict between them.
h- Wishes:
Hopes can be achieved only by hard-working,but wishes are hopes without deeds. For example
some people in the past wished to meet and fight against the enemy while they knew that meeting
the enemy means hard fighting as the fighter shall be patient,so fighting is not easy to wish. Prophet
Muhammad said "Do not wish meeting the enemy, but if you meet your enemy,you shall be patient
and know that Paradise will not be obtained until you fight genuinely"111
CONCLUSION AND RECOMMENDATIONS:
1- The sermons of Prophet Muhammad represent an example in the field of maintaining the
security of the community from the internal and external risks.
2- The sermons of Prophet Muhammad concentrate and focus on the protection of the five Maqasid
(objectives) of a man which are " Protection of religion, mind, offspring, soul and property.
3- The sermons of Prophet Muhammad promote resorting to the Islamic wise legislation to
resolve problems and avoiding any oral or material damage or harm as well as intolerance.
4- The sermons of Prophet Muhammad confirm that justice, equality ,tolerance and charity are key
principles of the security of the community.
5- The sermons of Prophet Muhammad warns committing intellectual ,social and moral trials as
these sermons calls for the governance and judgment of mind to avoid such trials.
6- The sermons of Prophet Muhammad vary according to the status or the event, as there are the
sermons of Eid al -fitr and al-Adha Eid of Sacrifice ,and there are also sermons for such temporary
event such as the sermons he gave in the event of Eclipses.
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78-
Sermon is still one of the most significant means of the formation of the opinion and
convictions of addressees via collective guidance and direct influence.
I recommend the information and media bodies to take advantages of the sermons of Prophet
Muhammad and to analyze them to develop their objectives, tools and means as media has a
significant role in guidance and direction ,as well as the adjustment of the behaviors and the
values of the community.
Notes:
(1) Ibn Faris, Mu'jam Maqaqyees Allughah, Edit. Abdusalam Harun1979, Dar AlFikr, (2/198).
(2) Al-Zubaidi, Taj Al-arous, Dar Alhydayah, (2/372).
(3) Al harawiTahzeeb Allughah, edit. Mohmmad Awad Mur'ib, 2001 Beirut, (7/112).
(4) Almanawi, Altawqeef ala Muhimmat Alta'areef, 1990, Cairo, (1/157).
(5) Abu Habeeb, Sa'di, Al-qamous Al fiqhi lughatan wa Istilahan, 1988, Damascus, (1/118).
(6) Al-A'araji, Zuhair, Alshsakhsiyyah ALislamiyah, Mu'assasah I'lamiyah. 1982, Beirut, (46).
(7) See section 3.7
(8) Ibrahim,Muhammad, Aljanib Al'ilami fi Khutab Alrasool, 1986, Beirut.
(9) Ibn Hanbal, Ahmad, Al-Musnad, 2001, Beirut, (17/219) no. 11138.
(10) Al-Naisabory, Muslim Ibn Alhajjaj, Al-jame'a Alsaheeh, Edit. Muhammad Fuad Abd Albaqi, Kitab:
Alfadail, bab: Ithbat alhawl ... no"249".
(11) Al-Naisabory ,"Al-jame'a Alsaheeh, Kitab: Alfadail, bab: ethbat alhawl ...no (249).
(12) Al nawawi, Yahya Ibn Sharaf, Alminhaj Sharh Sahih Muslim Ibn Alhajjaj, 1980 Beirut, (3/137).
(13) Al-Naisabory ,"Al-jame'a alsaheeh , Kitab: alkusuf, bab: alhath 'ala alsadaqah .. no (1017).
(14) Al-Bukhari, Muhammad Ibn Ismael, (with Fath Albari) Edit. Muhammad Fuad Abdulbaqi, Al-jame'a
Alsaheeh, 1996, Cairo, Kitab: Alhaj , bab: alkhutbah ayam menah .. no(121).
(15) Ibn Battal, Ali Ibn Khalaf, Sharh Sahih Al-Bukhari, edit. Abu Tamim Yasir Ibn Ibrahim, 2003, Riyadh,
(10/18).
(16) Al-Tirmizi, Muhammad Ibn Isa, Alsunan, edit. Ahamd Muhammad Shaker, 1975, Cairo, Kitab Albir
wa Alselah, bab: ta'thim al mu'men .. no:2032. qala alalbani : hasan sahih .
(17) Almanawi " altawqeef ala mahammat alta'areef" (1/44).
(18) Al-Bukhari ,al-jame'a alsaheeh , kitab: aljihad wa alseyar, bab: man akhatha be alrekab .. no (2989).
(19) Al-Naisabory ,"al-jame'a alsaheeh krtab : aladab, bab: alteyarah wa alfaal .. no(2224).
(20) Al-Razi, Muhammad Ibn Abi Bakr, Mukhtar Al sihah, 1991, Beirut, (1/222).
(21) Almubarakfouri, Muhammad Ibn Abd Alrahman, Tohfat Al ahwadhi Bisharh Jami' Altirmidhi,
Beirut, (96/152).
(22) Al-Tirmizi , Alsunan , kitab: alber wa alselah, bab: ta'thim al-mu'men .. no.(2032).
(23) Al-Bukhari ,Al-jame'a Alsaheeh . kitab:alhudud , bab: ma yukrah men la'en shareb alkhamr .. no (6781).
(24) Al-Bukhari ,Al-jame'a Alsaheeh , kitab: aleiman, bab: am'asi, ..., no (30).
(25) Ibn Abdulsalam,Al-Izz, Tafsir AlQur'an, edit. Abd Allah Alwahbi, 1996, Beirut (3/486).
(26) Ibn Faris, Mu'jam Maqayis Allaughah, (3/1440).
(27) Al-Naisabory , al-jame'a alsaheeh, kitab: aber wa alselah, ..., bab : tahrim alkeber .. no (2224).
(28) Al-Bukhari ,Al-jame'a Alsaheeh , kitab : tfseer alquran, bab : la tarkabunna tabakan 'an tabak .. no (4942).
(29) Alaini, Mahmoud Ibn Ahmad, Sharh Sahih Albukhari, Beirut, (19/294).
(30) Al-Naisabory ,Al-jame'a Alsaheeh, kitab : alber wa alselah ... , bab: tahrim algebah... no(2589).
(31) Abu Dawoud, Sulaiman Ibn Alash'ath, Alsunan, edit. Muhammad Muhyi Aldin Abdulhamid, Kitab
: aladab, bab: fe algebah .. no.(4880), qala alalbany : hasan sahih.
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451
Risks that Threaten the Security
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(32) Al-Tirmizi ,Alsunan , kitab: alfetan, bab: .... , no:2518 qala alalbany : hasan sahih.
(33) Ibn Majah, Sulaiman Ibn Yazid, Alsunan, 1975, Beirut, Kitab: aliman ..., bab: tagleeth alkatheb,
no. (35), qala al-albany : hasan ..
(34) Al-Tabarani, Sulaiman Ibn Ahmad, Al-Mujam al awsat, edit. Hamdi Alsalafi, 1994, Cairo, (6/58)
qala al-albany : sahih .
(35) Ibn Majah, al sunan , kitab: alahkam , bab : man bana fe haqihe ... , no.2340, qala al-albany : sahih.
(36) Ibn Al-Athir, Almubarak Ibn Muhammad, Alnihayah fi Gharib alHadith, edit. Tahir Alzawi and
Mahmoud Altinahi, 1979, Beirut, (3/81-82)
(37) Ibn Majah, Al sunan, kitab: altalaq, bab : qalaq al'abd , no.2081, wa qalal al-albany : hasan.
(38) Al-Naisabory, Al-jame'a Alsaheeh kitab : alhaj, bab : tahrim khetbat almuslim 'ala ..., no(1414).
(39) Ibn Hanbal ,Al-Musnad (11/319) no. (6712). ALArnaut Said sahih lighairihi.
(40) Al-Bukhari : Al-jame'a Alsaheeh, kitab; Almazalim wa Alghasb, Bab ethm man Khasam….no (2458).
(41) Al-Naisabory ,"Al-Jame'a Alsaheeh, Kitab: AlHaj,bab: Fard Alhaj ( 2/975) no. (1337).
(42) Al-Naisabory ,"Al-Jame'a Alsaheeh, Kitab Fadel Alsahabah, bab: Fadel Zaid, no.(2426).
(43) Ibn Hanbal ,Al Musnad (11/47) no. (6503). Alarnaut said Sahih
(44) Al-Tirmizi, Alsunan, Abwab: Alzuhd, bab:…. no.(2317).
(45) Al-Sa'adi, Abd Alrahman Ibn Nasir, Bahjat Qulub alAbrar wa Qurrat Uyun Alakhyar fi Sharh
Jawami' Alakhbar, 1998, Saudi Arabia (1/153).
(46) Al-Bukhari, Al-Jame'a Alsaheeh, Kitab:Aladab, bab Alnahyu an altahasud wa alTadabur no(6.064).
(47) Al-Tirmizi, Alsunan, Kitab Alfitan, bab:…… no.(2032).
(48) Ibn alAthir ,Alnihayah fi Gharib alHadith (3/209).
(49) Al-Bukhari,Al-Jame'a Alsaheeh , Kitab Alilm, bab: rubba Muballigh…no(67).
(50) Al-Naisabory ,"Al-Jame'a Alsaheeh, Kitab Alfadael, bab: mubaadathu, no. (2328).
(51) Al-Bukhari,Al-Jame'a Alsaheeh , kitab Tafsir alQuran, bab: latarkabunna Tabakan an Tabak no(4942).
(52) Al-Naisabory , Al-Jame'a Alsaheeh, kitab Alhaj, bab: hajjat Alnabi, no. (1218).
(53) Eyadh, Ibn Musa, Mashariq Al-anwar ala Sihah Al-athar, Dar Alturath (1/83).
(54) Al-Bukhari, Al-Jame'a Alsaheeh , Kitab: Alilm, bab: Alzalazil wa Alayat no. (1036).
(55) Al-Bukhari, Al-Jame'a Alsaheeh, Kitab: Alhaj, bab: Alkhutbah Ayam Mina, no. (121).
(56) Al-Bukhari, Al-Jame'a Alsaheeh, Kitab: Aldiyat, bab: Man Qatala, no.(6880).
(57) Al-Naisabory , Al-Jame'a Alsaheeh, Kitab: Alhaj, bab: Hijjatu Alnabi, no. (1218) and (Bani Saad was a
tribe provides breastfeeding for those orphans who lost their mothers).
(58) Ibn AlAthir ,Alnihayah fi Gharib alHadith (2/322).
(59) Ibn Faris Mujam Maqayyis Allaughah (1/43).
(60) Al-Bukhari,Al-Jame'a alsaheeh ,no(1465).
(61) Al-qari, Mirqat Almafatih Sharh Mishkat Almasabih (8/3230).
(62) Al-Bukhari,Al-Jame'a Alsaheeh , Kitab: Alraqaiq, bab: Fi Alhawd, no.(6590).
(63) Ibn Hajar, Ahamd Ibn Ali, Fath Al-bari Sharh Sahih Albukhari, edit. Muhammad Fuad Abd Albaqi,
1986, Cairo, (11/245).
(64) Al-Naisabory, Al-Jame'a Alsaheeh, Kitab: Alfadel, bab: Ithbat Hawd…. no. (2296).
(65) Al-Manawi, Altawqif ala Muhimmat Alta'arif (1/79).
(66) Al Khawarizmi, Nasir Ibn Alsayyed , Almugharrab fi Tartib Almuarrab, Beirut (1/46).
(67) Al-Bukhari, Al-Jame'a Alsaheeh, Kitab: Alzakat, bab: la sadaqata Illa… no.(1429).
(68) Al-Bukhari, Al-Jame'a Alsaheeh, Kitab: Alzakat, bab: la sadaqata Illa… no.(1429).
(69) Al-Nasa'ai, Ahamd Ibn Shuaib, Alsunan, edit.Sayyed Kisrawi, 1991, Beirut, Kitab: Alzakat, ba:
Ayyatahuma Alyad, no. (2532).
(70) Al-Naisabory, Al-Jame'a Alsaheeh, Kitab: Alhaj, bab: Hajjat Alnnabi, no.(1218).
(71) AlFayoumi, Ahmad Ibn Muhammad, Almisbah Al moueer fi Ghareeb Alsharh Alkabeer, 2002, Beirut,
(1/228).
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(72) Abu Dawoud, Alsunan, Kitab: Alkharaj, bab:fi Arzaq Alummal, no. (2943).
(73) Al-Bukhari, Al-Jame'a Alsaheeh, Kitab: Alahkam, bab: Muhasabat Alimam…no. (7197).
(74) Almubarakfori, Ubaid Allah Ibn Muhammad, Mirqat Almafatih Sharh Mishkat Almasabih, 1984,
India (6/31).
(75) Al-Manawi, Abd Alraouf Ibn Ali, Faidh Al-Qadeer Sharh Aljami' Alsaghir, 1356AH, Cairo, (6/357).
(76) Al-Tirmizi, Al sunan, Abwab Almanaqib, bab: thaqif wa Bani Hanifa no. (3946).
(77) Al-Nasa'ae, Alsunan, Kitab: Albiyu', bab: Bayu' Alkhamr, no.(4665).
(78) Ibn Hanbal, Al-musnad,no (11881). Alalbani said: Sahihlighairih.
(79) Al-Naisabory, Al-Jame'a Alsaheeh, Kitab: Alhaj, bab: Hajjat Alanabi no. (1218).
(80) Al-Naisabory, Al-Jame'a Alsaheeh, Kitab: Alimarah, bab: Man Qatal… no. (1885).
(81) Al-Bukhari, Al-Jame'a Alsaheeh, Kitab: Alitisam, bab: Aliqtidaa, no.(7298).
(82) Al-Nasa'ae, Alsunan, Kitab: Albiyu', bab: Bay'u Alkhamr, no.(4665).
(83) Pumpkin: Pumpkin was used to contain juices to produce liquors, tar was also used to paint the
containers to produce liquors.
(84) Al-Naisabory , Al-Jame'a Alsaheeh, Kitab: Alashribah, bab: karahyat Intibadh Altamr, no. (1017).
(85) Al-Bukhari,Al-Jame'a Alsaheeh, Kitab: Alkusuf, bab: Alhathu ala Alsadaqah, no. (3475).
(86) Al-Tirmizi, Alsunan, Kitab: Alda'wat, bab:…. no(3558).
(88) Ibn Al-Athir ,Alnihayah fi Gharib alHadith (3/265).
(89) Al-Bukhari,Al-Jame'a Alsaheeh, Kitab: Fard Alkhums, bab: Buyut Azwaj Alnabi…, no(3104).
(90) Ibn Hanbal ,Al-Musnad (11/47) no (6503). ALarnaut said Sahih.
(91) Al-Naisabory, Al-Jame'a Alsaheeh, Kitab: Aladab, bab: Tahrim Alkhalwah, no. (2173).
(92) Al-Tirmizi, Alsunan, Kitab: AlRada', bab: Karhiyat Aldukhul ala….no(1171).
(93) Al-Bukhari,Al-Jame'a Alsaheeh , Kitab: Alnikah, bab: Shu'm Almar'ah no(5096).
(94) Ibn Hanbal ,Al-Musnad (11/319) no (6712). Alarnaut said: Sahih.
(95) Al-Naisabory , Al-Jame'a Alsaheeh, Kitab: Alhudu, bab: man I'tarafa ala nafshi, no. (1694).
(96) Al-Jurjani, Ali Ibn Muhammad, Al-Ta'rifat, 1983, Beirut (1/163).
(97) Al-Bukhari, Al-Jame'a Alsaheeh, Kitab: Fard Alkhums, bab: Dir'u Rasul Allah, no.(3110).
(98) Al-Bukhari,Al-Jame'a Alsaheeh, Kitab: Fard Alkhums, bab: Dir'u Rasul Allah, no.(3110).
(99) Ibn Majah, Al sunan, Kitab: Aladab, bab: Bir Alwalid…. no.(3666).
(100) Al-Tirmizi, Alsunan, Abwab: Almanaqib, bab: Manaqib Alhasan wa Alhusain, no(3774).
(101) Al-Bukhari, Al-Jame'a Alsaheeh , Kitab: Tafsir alQur'an, bab: latarkabunna Tabakan an Tabak,
no(4942).
(102) Al-Aini, Mahmoud Ibn Ahmad, Umdat Al qari Sharh Sahih Albukhari, Beirut, (19/294).
(103) Al-Nasa'ae, Alsunan, Kitab: Altaharah, bab: Alistitar inda Alghusl, no.(406).
(104) Al-Bukhari, Al-Jame'a Alsaheeh, Kitab: Alsalah, bab: ma yustar mina Alawrah, no(369).
(105) Abu Dawoud, Alsunan, Kitab: Alashribah, bab: Aldadhi, no(3688).
(106) Al nasa'ai, al sunan, Kitab: Almawaqit, bab: Alkarahya fi dhalik, no. (542).
(107) Al suyouti, Abd Alrahman Ibn Abi Bakr, Al hashiyah ala Sunan Al nasa'ai, 1986, Aleppo, (1/270).
(108) Al-Bukhari, Al-Jame'a Alsaheeh , Kitab: Alsalah, bab: Khutbat Alimam Fi Alkusuf, no.(4942).
(109) Al-Nasa'ai, al sunan, Kitab: Tahrim Aldam, bab Qatlu man Faraqa …, no. (4020).
(110) Ibn Hanbal, Al-Musnad (11/47) no (6503). Alarnaut said: Sahih Alinad.
(111) Al-Bukhari, Al-Jame'a Alsaheeh, Kitab: Altamani, bab: Karahiyat tamni Liqa Aladow, no. (2966).
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