Wabisah ibn Ma'bad al-Asadiرضي الله عنه (Arabic: وابصة بن معبد الأسدي) was one of the Sahabah who lived between the 7th to 8th centuries. He was a narrator of Hadith as well as an ascetic. Wabishah ibn Ma'bad al-Asadiرضي الله عنه belonged to the tribe of Banu Asad. He converted to Islam between the years 630–631. Wabisah ibn Ma'bad al-Asadiرضي الله عنه originally settled in Kufa but later moved to Raqqa where he spent the rest of his life and died there in the year 707
In terms of personality, Wabisah was an ascetic who preferred sitting with the poor.Wabisa ibn Ma'bad al-Asadiرضي الله عنه narrated that Rasulullahﷺ said:
Consult your soul, consult your heart, oh Wabisa. Righteousness is what is satisfying to your soul and your heart. Sin wavers in your soul and causes hesitancy in your chest, even if the people give you a judgment, and again give you a judgment.
Wabisah ibn Ma'bad al-Asadiرضي الله عنه died in 707 and was buried in Raqqa, at the site of the Great Mosque of Raqqa. A domed mausoleum was constructed over his purported grave in 1836 during the Ottoman period. Still, it was ultimately bulldozed and completely razed away in 2014 by the Islamic State of Iraq and the Levant. Recent research disputed the attribution of this domed mausoleum to Wabisah. Instead, it concluded that it was the tomb of Sa'deddin Pasha al-Azm, the Ottoman governor of Raqqa who had died of a plague and was buried in the courtyard of the ruined mosque. The real grave of Wabisah ibn Ma'bad al-Asadiرضي الله عنه is believed to be located underneath a modern madrasa in the Mishlab neighborhood of Raqqa.
Who is the companion of Rasulullahﷺ whose name is Wabisa ibn Ma'bad al-Asadiرضي الله عنه and what hadith has been narrated?
The Grand Master of Rasulullahﷺ, his wife and family members, his companions, and those who followed in his footsteps until the Day of Judgment.
The words of Allah SWT:
مُّحَمَّدٌ رَّسُولُ اللَّهِ ۚ وَالَّذِينَ مَعَهُ أَشِدَّاءُ عَلَى الْكُفَّارِ رُحَمَاءُ بَيْنَهُمْ ۖ تَرَاهُمْ رُكَّعًا سُجَّدًا يَبْتَغُونَ فَضْلًا مِّنَ اللَّهِ وَرِضْوَانًا ۖ سِيمَاهُمْ فِي وُجُوهِهِم مِّنْ أَثَرِ السُّجُودِ ۚ ذَٰلِكَ مَثَلُهُمْ فِي التَّوْرَاةِ ۚ وَمَثَلُهُمْ فِي الْإِنجِيلِ كَزَرْعٍ أَخْرَجَ شَطْأَهُ فَآزَرَهُ فَاسْتَغْلَظَ فَاسْتَوَىٰ عَلَىٰ سُوقِهِ يُعْجِبُ الزُّرَّاعَ لِيَغِيظَ بِهِمُ الْكُفَّارَ ۗ وَعَدَ اللَّهُ الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ مِنْهُم مَّغْفِرَةً وَأَجْرًا عَظِيمًا
It means: "Prophet Muhammad (PBUH) is the Messenger of God, and the people who are with him are harsh and firm towards the infidels who are (hostile to Islam), and it is best to be kind and compassionate to each other (Muslims). You see them still bowing and prostrating, hoping for abundant grace (reward) from their Lord and hoping for His pleasure. The sign that shows them (as pious people) is their face - from the effect of prostration (and their sincere worship). Such is the nature of those mentioned in the Book of Torah; and their nature in the Bible is: (that they are likened) to a plant that produces a child and a bud, then the child and the bud nourish it, until it becomes strong, then it stands firmly on the (base) of its trunk in an amazing condition the people who planted it. (Allah made the companions of the Prophet Muhammad, s.a.w and his followers numerous and strong like that) because He wanted to make the infidels languish with feelings of anger and envy - with the proliferation of the Muslims. (And besides that) God has promised those who believe and do righteous deeds from them, forgiveness and a great reward."
(Surah al-Fath: 29)
His name is Wabisah ibn Ma'bad رضي الله عنه bin Ubaid al-Asadi. He is a very strong friend and likes to do various good deeds. He has done all the obligatory practices, as well as the sunnah practices taught to him by Rasulullahﷺ and also done by some of the great companions of Rasulullahﷺ. But he still felt he had a lot of free time and didn't know what he should do.
Wabisah ibn Ma'bad رضي الله عنه bin Ubaid al-Asadi. embraced Islam in the year 9 Hijrah. Wabisah ibn Ma'bad رضي الله عنه bin Ubaid al-Asadi. settled in Kufa, then moved to Raqqah, Syria. Many scholars praise Wabisah. Among them, Ibn Mandah رضي الله عنه and Abu Nu'aim رضي الله عنه said: "Wabisah ibn Ma'bad رضي الله عنه bin Ubaid al-Asadi. cried a lot and could not control the flow of her tears." Ayyub bin Mukriz said: "Wabisah ibn Ma'bad رضي الله عنه bin Ubaid al-Asadi. loved to be kind to the poor while saying: They were all my brothers in the time of Rasulullahﷺ."
In addition, he lived in the district of Raqqah and died there in the year 89 Hijrah. Wabisah ibn Ma'bad رضي الله عنه bin Ubaid al-Asadi. narrated 11 hadiths from Rasulullahﷺ.
On the authority of Wabisah ibn Ma'bad رضي الله عنه bin Ubaid al-Asadi., he said: I came to meet Rasulullahﷺ, and he said:
جِئْتَ تَسْأَلُ عَنْ الْبِرِّ؟ قُلْتُ : نَعَمْ. فَقَالَ : اسْتَفْتِ قَلْبَكَ، الْبِرُّ مَا اطْمَأَنَّتْ إِلَيْهِ النَّفْسُ، وَاطْمَأَنَّ إِلَيْهِ الْقَلْبُ، وَالْإِثْمُ مَا حَاكَ فِي النَّفْسِ وَتَرَدَّدَ فِي الصَّدْرِ، وَإِنْ أَفْتَاكَ النَّاسُ وَأَفْتَوْكَ.
Meaning: "You came to ask about goodness? I answered: Yes. Rasulullahﷺ said: Ask for the opinion of your heart, goodness is what causes the soul and heart to feel calm, and sin is what disturbs the soul and creates doubt in the chest, even though people give you a fatwa and they have issued a fatwa (and contradicted it)."
We end with a prayer:
اللَّهُمَّ إِنَّا نَسْأَلُكَ مِنَ الخَيْرِ كُلِّهِ عَاجِلِهِ وَآجِلِهِ ، مَا عَلِمْنَا مِنْهُ وَمَا لَمْ نَعْلَمْ ، وَنَعُوْذُ بِكَ مِنَ الشَّرِّ كُلِّهِ عَاجِلِهِ وَآجِلِهِ ، مَا عَلِمْنَا مِنْهُ وَمَا لَمْ نَعْلَمْ ، اللَّهُمَّ إِنَّا نَسْأَلُكَ مِنْ خَيْرِ مَا سَأَلَكَ عَبْدُكَ وَنَبِيُّكَ ، وَنَعُوْذُ بِكَ مِنْ شَرِّ مَا عَاذَ بِهِ عَبْدُكَ وَنَبِيُّكَ ، اللَّهُمَّ إِنَّا نَسْأَلُكَ الجَنَّةَ وَمَا قرَّبَ إِلَيْهَا مِنْ قَولٍ أَوْ عَمَلٍ ، وَنَعُوْذُ بِكَ مِنَ النَّارِ وَمَا قَرَّبَ إِلَيْهَا مِنْ قَوْلٍ أَوْ عَمَلٍ ، وَنَسْأَلُكَ أَنْ تَجْعَلَ كُلَّ قَضَاءٍ قَضَيْتَهُ لَنَا خَيْرًا
It means: "O Allah, we ask You for all the good that is hastened or delayed, as well as what we know and what we do not know. We seek refuge in You from all evil, whether it is hastened or delayed, as well as what we know and what we do not know. Ya Allah, we truly ask You for the goodness that Your servant and Rasulullahﷺ asked You for and we seek refuge in You from what Your servant and Rasulullahﷺ asked for protection. Ya Allah, we ask you for heaven and what brings us closer to it, both in speech and deed. And we seek refuge in You from Hellfire and what brings us closer to it, whether in the form of speech or deed. And we ask You for all the destinies that You decide are good for us."
Narrated by Ahmad bin Hanbal [4/227] and al-Darimi (2/246) with a hasan chain
Learn from the Story of Wabishah bin Ma'bad in Determining Choices.
The decision is a trust and every trust will be held accountable.
There is an interesting story from a friend who was categorized as an "unworthy person" by another friend. His name is Wabisah ibn Ma'bad رضي الله عنه bin Ubaid al-Asadi.. Saying from Ayub bin Abdullah bin Mikraz, that Wabisah ibn Ma'bad رضي الله عنه bin Ubaid al-Asadi. is a person who likes to associate with the poor, it is even said "They were my brothers in Rasulullahﷺ.
Ibn Munduh himself said that this Wabisah ibn Ma'bad رضي الله عنه bin Ubaid al-Asadi. was a person who cried a lot, so that there were no more tears in his eyes.
Between the companions and Rasulullahﷺ, there is a difference in evaluating the figure of Wabisah ibn Ma'bad رضي الله عنه bin Ubaid al-Asadi. The other companions gave an assessment that this Wabisah ibn Ma'bad رضي الله عنه bin Ubaid al-Asadi. is a person who does not deserve to be with Rasulullahﷺ, even at the level of getting close. However, the vision of Rasulullahﷺ, is not like that, in fact, people who spend more time with the poor, are always sad and crying, they are precisely the people who have privileges in the heart of Rasulullahﷺ.
Once Wabisah ibn Ma'bad رضي الله عنه bin Ubaid al-Asadi. wanted to understand the concept of good and bad. Until a few days and occasions, I always wanted to ask Rasulullahﷺ directly. But it never achieved its purpose and purpose.
Finally, the opportunity arrived. This story is mentioned in the book Hilyatul Aulia, a hadith narrated by Abu Bakr bin Khalad, from al Haritsh bin Abi Usamah, Yazid bin Harun, Hamad bin Salamah, Zubair bin Abdissalam, Ayub bin Abdullah bin Mikr, from Wabishah bin Ma'bad said: (When) I went to Rasulullahﷺ with the intention and hope of getting information about the concept of goodness and sin in its entirety. When they were about to move closer to Rasulullahﷺ, the companions scolded, "Go away, you Wabishah from the Prophet peace be upon him". Then Rasulullahﷺ, said, "Leave him, and tell him to come closer to me, because he (Wabishah) is one of the people I love, tell him to come here."
Then the Messenger of Allah, may God bless him and grant him peace, said, "Come here, O Wabishah." Then I (Wabishah) came closer until my knee touched his knee.
Rasulullahﷺ, asked, "O Wabishah, what prompted you to come here to ask me?" Then Wabishah replied, "Tell me, O Messenger of Allah?" Wabishah asked.
Rasulullahﷺ replied, "About the concept of good and sin?"
Wabisah ibn Ma'bad رضي الله عنه bin Ubaid al-Asadi. replied, "That's right!" Then the Messenger of Allah, may God bless him and grant him peace, grasped his fingers and brought them close to Wabishah's chest, and said, "O Wabishah, ask for a fatwa for your heart, ask for a fatwa for yourself. Goodness is what makes your heart calm and your soul at peace, while sin is what makes your soul restless, your chest feels tight, even if I give a fatwa to you or someone else."
Among the lessons we can take from this true story are:
First, when we are faced with several options, where we see it as a value between good and bad. So as Rasulullahﷺ's instructions to Wabisah ibn Ma'bad رضي الله عنه bin Ubaid al-Asadi.is to ask for a fatwa to your heart. Ask yourself for an explanation and a decision. Because it is a trust and the trust will be held accountable.
There is a simple and sufficient illustration that explains this heart. Imam al-Ghazali compared the heart and the mind to the king and the prime minister.
The king (heart) is a leader who has absolute power, while the prime minister (reason) is an advisor who gives advice and views only rationally.
Why heart? Imam Nawawi al Bantani in Marah Labid li Kasyfi Ma'aani Quran al-Majid explains that the heart is the place where truth resides.
Second, goodness will lead to peace of mind, peace, satisfaction, and contentment. Whatever the result of each choice, when this role has been passed. Then the next thing is calmness and peace. Is there anything higher in this world than a calm and peaceful heart?
Third, sin is something that can make our chest feel tight, and there is a feeling of reluctance to be known by others. In a narration, it was mentioned Wa Karihta a Yathali'a 'alaihi an Naas (disliked because it had to be known by others).
So, in determining a choice there will be three main tools that are used. That is, the heart, the value of good, and bad.
Happy choosing, every choice is a trust and every trust will be held accountable before Allahﷻ.. ***
Hadith Narrated by Wabisah bin Ma'bad
Goodness and Sin
عَنْ نَوَّاسِ بْنِ سمعان رضي الله تعالى عنه عن النبي صلى الله عليه وعلى آله وسلم قال: الْبِرُّ حُسْنُ الْخُلُقِ وَالإِثْمُ مَا حَاكَ فِى نَفْسِكَ وَكَرِهْتَ أَنْ يَطَّلِعَ عَلَيْهِ النَّاسُ. رواه مسلم
وعن وابصة بن معبد رضي الله تعالى عنه قال : أتيت رسول الله صلى الله عليه وآله وسلم فقال : جئت تسأل عن البر ؟ قلت : نعم وقال : إستفت قلبك البر ما اطمأنت إليه النفس واطمأن إليه القلب والإثم ما حاك في النفس وتردد في الصدر وإن أفتاك الناس وأفتوك . حديث حسن رويناه في مسندي الإمامين أحمد بن حنبل والدرامي بإسناد حسن
الأربعون النووية - 1 / 27)
The twenty-seventh hadith.
The meaning of the hadith;
From al-Nawwas bin Sam`an رضي الله عنه .`. from Rasulullahﷺ His words: Goodness is a noble character, and sin is something that scratches your soul/heart, and you don't like people to know it.
[This hadith was narrated by Imam Muslim.]
From Wabisah ibn Ma'bad رضي الله عنه bin Ubaid al-Asadi..`. he said: I came to meet Rasulullahﷺ. then His Majesty asked: Have you come to ask about goodness? My answer is yes. Then he said: Ask your heart for a fatwa, that goodness is something that your body and heart feel calm about. And sin is something that scratches inside and goes back and forth in the heart even if people give you a fatwa and they give you a fatwa.
This hadith is a hasan hadith. We have narrated it in two musnads belonging to two imams, Imam Ahmad and Imam al-Darimi with a hasan chain.
Hadith lectures in brief
The first hadith is to state al-birr, which is goodness, it is a noble character. Whereas sin is something that scratches the heart/soul, and the perpetrator does not like it to be seen by the public.
The second hadith states about a friend named Wabisah ibn Ma'bad رضي الله عنه bin Ubaid al-Asadi. who came to see Rasulullahﷺ then His Majesty continued to ask him: did you come here to ask me about al-birr, which is goodness? The answer was yes, and then His Majesty said to him: Ask your heart for a fatwa, al-birr/goodness is something that your body and heart feel calm about, while sin is something that goes back and forth in your heart, even if people give you a fatwa and they give you a fatwa.
Hadith lectures in detail
His Majesty's words
البر حسن الخلق
Al-Bir has many meanings. Among them are all forms of goodness and obedience to Allahﷻ. Al-Bir, in terms of language, is;
The name includes all obedience and good deeds (safwah al-tafsir, 1: 88). The name includes all the goodness and all the deeds that are realized. (al-Mudabighi t.t. 214) In other words, it is obedience to Allahﷻ which includes all forms of obedience. (Ibn Hajar al-Haytami t.t. 214) This means that al-bir is all forms of goodness and obedience to Allahﷻ. With this al-bir is very broad and includes all forms of goodness that please Allahﷻ or all obedience to Him. Following the word of Allahﷻ:
وَلَكِنَّ الْبِرَّ مَنْ آمَنَ بِاللَّهِ وَالْيَوْمِ الْآخِرِ وَالْمَلَائِكَةِ وَالْكِتَابِ وَالنَّبِيِّينَ وَآتَى الْمَالَ عَلَى حُبِّهِ ذَوِي الْقُرْبَى وَالْيَتَامَى وَالْمَسَاكِينَ وَابْنَ السَّبِيلِ وَالسَّائِلِينَ وَفِي الرِّقَابِ وَأَقَامَ الصَّلَاةَ وَآتَى الزَّكَاةَ وَالْمُوفُونَ بِعَهْدِهِمْ إِذَا عَاهَدُوا وَالصَّابِرِينَ فِي الْبَأْسَاءِ وَالضَّرَّاءِ وَحِينَ الْبَأْسِ أُولَئِكَ الَّذِينَ صَدَقُوا وَأُولَئِكَ هُمُ الْمُتَّقُونَ (سورة البقرة، 2: 177)
This means: that goodness is a person who believes in Allahﷻ, the Last Day, the angels, the book of God, and the prophets. The person donates the property he loves to his relatives, orphans, the poor, those stranded on the road, those who ask and to free slaves. That person performs prayer, pays zakat, fulfills promises when promised, is patient in hardship, suffering and in battle (fi sabil Allah). They are the righteous people and they are the truly pious people.
[Surah Al Baqarah: Ayat 177]
Al-birr here includes creed, shariah, and morals which are summarized in the entire teachings of Islam. It is broader than noble morals. Al-bir means: Something that is required by shari'a, whether it is obligatory or mandatory. The opposite for him is al-itham, which is sin, which is something that is forbidden by the Sharia. (Ibn hajar al-Haytami t.t. 214) Noble morals are a large part of al-bir, this hadith is the same as other hadith of the Prophet who mentions:
الْحَجُّ عَرَفَةُ (سنن النسائى، الحج)
Meaning: Hajj is `arafah.
The pillar of Hajj is not only wuquf in `Arafah but it is more than that, but Rasulullahﷺ. saying Hajj is `Arafah is to show the importance of wuquf in `Arafah to perform Hajj. A text like this is said that al-hasr here is majazi, not haqiqi. Meaning: the limitation here is majaz not reality. The broad al-bir is limited only to the specific husn al-khuluq. This is if Husn al-khuluq means with a sweet face, not bothering others, likes for his Muslim brother what he likes for himself, interacts with others well, is gentle when discussing, punishes justly, sacrifices himself and wealth, doing good when it's easy, putting others first when it's hard and other qualities that are praised. But if husn al-khuluq/ noble morals, what is meant by it is to behave with the morals demanded by shari'a, which is to do something commanded by Allahﷻ and abandon His prohibitions, then the meaning of the restriction in this text is the truth. This is because the meaning of al-bir and the meaning of husn al-khuluq are the same.
Al-bir apart from giving meaning as mentioned above also means doing good to two parents, serving both, and not doing any harm to either of them.
This can be seen among the passages below:
عن عَبْدِ اللَّهِ قَالَ سَأَلْتُ النَّبِىَّ - صلى الله عليه وسلم - أَىُّ الْعَمَلِ أَحَبُّ إِلَى اللَّهِ قَالَ « الصَّلاَةُ عَلَى وَقْتِهَا » . قَالَ ثُمَّ أَىُّ قَالَ « ثُمَّ بِرُّ الْوَالِدَيْنِ » . قَالَ ثُمَّ أَىُّ قَالَ « الْجِهَادُ فِى سَبِيلِ اللَّهِ (صحيح البخارى، مواقيت الصلاة))
Meaning: From Abdullah said: I asked Rasulullahﷺ: What is the most pleasing practice to Allahﷻ? Rasulullahﷺ answered, pray in time. He said, then what? Rasulullahﷺ answered, then do good to the two parents. He said, then what? Rasulullahﷺ answered: Jihad in the way of God.
The meaning of bir al-walidayn/ doing good to two parents, is to be kind to both, serve both, and not do bad things to both.
Rasulullahﷺ said:
والإثم ما حاك في نفسك وكرهت أن يطلع عليه الناس
Meaning: And that sin is something that scratches in your soul/heart, and you don't want people to know about it
This shows that the sin makes the perpetrator's heart restless and restless. Because of that, he does not like his sin to be known by others. The meaning of dislike/hate here is from a religious point of view. Like people who commit adultery, steal, drink alcohol, and the like. He did not like these deeds to be known by the public.
A person who does not feel that way, i.e. a person who feels good about committing sin, even he makes a big deal out of his sin, is a very bad sign for that person. The words of Rasulullahﷺ:
كُلُّ أُمَّتِى مُعَافَاةٌ إِلاَّ الْمُجَاهِرِينَ وَإِنَّ مِنَ الإِجْهَارِ أَنْ يَعْمَلَ الْعَبْدُ بِاللَّيْلِ عَمَلاً ثُمَّ يُصْبِحُ قَدْ سَتَرَهُ رَبُّهُ فَيَقُولُ يَا فُلاَنُ قَدْ عَمِلْتُ الْبَارِحَةَ كَذَا وَكَذَا وَقَدْ بَاتَ يَسْتُرُهُ رَبُّهُ فَيَبِيتُ يَسْتُرُهُ رَبُّهُ وَيُصْبِحُ يَكْشِفُ سِتْرَ اللَّهِ عَنْهُ ». (صحيح مسلم، الزهد والرقلق)ِ ».
Meaning: Every one of my people is forgiven, except for those who are open, (advertising bad deeds), and it is included in being open that a servant of Allahﷻ does one (a bad thing) then until the morning Allahﷻ closes it, then he reveals it by saying: O scum! Last night I did this, this. In the night his Lord had closed it and kept it closed, but in the morning he opened what Allahﷻ had closed.
The bad things he did were like fornication, stealing, and drinking alcohol, even if he considered that fornication, stealing, and drinking alcohol is halal, that is, it can be done by believers, then he left Islam because he legalized something that was clearly forbidden by Allahﷻ in the Quran. Believers should stay away from sin and always protect themselves from sin.
عَنِ الْحَارِثِ بْنِ سُوَيْدٍ حَدَّثَنَا عَبْدُ اللَّهِ حَدِيثَيْنِ أَحَدُهُمَا عَنِ النَّبِىِّ - صلى الله عليه وسلم - وَالآخَرُ عَنْ نَفْسِهِ قَالَ « إِنَّ الْمُؤْمِنَ يَرَى ذُنُوبَهُ كَأَنَّهُ قَاعِدٌ تَحْتَ جَبَلٍ يَخَافُ أَنْ يَقَعَ عَلَيْهِ ، وَإِنَّ الْفَاجِرَ يَرَى ذُنُوبَهُ كَذُبَابٍ مَرَّ عَلَى أَنْفِهِ » . فَقَالَ بِهِ هَكَذَا
(صحيح البخاري، الدعوات )
Meaning: From al-Harith bin Suyid he said: Abd. Allah bin Mas`ud conveyed to us two hadiths, one of the two from Rasulullahﷺ and another from him, his words/he said: That the believer sees his sin, as if he were sitting under a hill he was afraid (the stones on the hill) would fall and crush him. And that the wicked person sees his sin (only) like a fly passing over his nose, so he says about it: like this.
This hadith shows that believers try hard to stay away from sin while the ungodly take sin lightly and do it often.
When it is discussed about doing bad things, that is committing sins, then something comes out that is only in the form of wishful thinking. Desire to sin, but do not do it. This is forgivable.
عَنِ ابْنِ عَبَّاسٍ - رضى الله عنهما - عَنِ النَّبِىِّ - صلى الله عليه وسلم - فِيمَا يَرْوِى عَنْ رَبِّهِ عَزَّ وَجَلَّ قَالَ قَالَ « إِنَّ اللَّهَ كَتَبَ الْحَسَنَاتِ وَالسَّيِّئَاتِ ، ثُمَّ بَيَّنَ ذَلِكَ فَمَنْ هَمَّ بِحَسَنَةٍ فَلَمْ يَعْمَلْهَا كَتَبَهَا اللَّهُ لَهُ عِنْدَهُ حَسَنَةً كَامِلَةً ، فَإِنْ هُوَ هَمَّ بِهَا فَعَمِلَهَا كَتَبَهَا اللَّهُ لَهُ عِنْدَهُ عَشْرَ حَسَنَاتٍ إِلَى سَبْعِمِائَةِ ضِعْفٍ إِلَى أَضْعَافٍ كَثِيرَةٍ ، وَمَنْ هَمَّ بِسَيِّئَةٍ فَلَمْ يَعْمَلْهَا كَتَبَهَا اللَّهُ لَهُ عِنْدَهُ حَسَنَةً كَامِلَةً ، فَإِنْ هُوَ هَمَّ بِهَا فَعَمِلَهَا كَتَبَهَا اللَّهُ لَهُ سَيِّئَةً وَاحِدَةً » (صحيح البخارى ن الرقاق)
Meaning: From Ibn `Abbas r.a.`. from Rasulullahﷺ. on what he narrated from his Lord: `a.w.j. His words: Allah said (in hadith qudsi): That Allah writes good deeds and evil deeds, then Allah explains: Whoever aspires to goodness and he does not do it, Allah writes by His side for that person a full good. So if he aspires to good deeds and does them, God writes on his side for that person 10 good deeds up to 700 times, up to a very large number of times. And whoever wishes for evil and does not do it, Allah writes by His side for that person a full good, and if that person wishes for evil, then God writes for him one evil
said Wabisah:
أتيت رسول الله صلى الله عليه وآله وسلم فقال : جئت تسأل عن البر ؟ قلت : نعم
Means: I came to meet Rasulullahﷺ then His Majesty asked: Have you come to ask about goodness? My answer is yes.
This hadith is one of the miracles of Rasulullahﷺ because the Messenger of Allahﷻ told Wabisah ibn Ma'bad رضي الله عنه bin Ubaid al-Asadi. what was in his heart before Wabisah ibn Ma'bad رضي الله عنه bin Ubaid al-Asadi. said it to His Majesty. (Ibn Hajar al-Haytami p.t. 215).
In this hadith, Rasulullahﷺ told Wabisah ibn Ma'bad رضي الله عنه bin Ubaid al-Asadi. by way of asking something that Wabisah ibn Ma'bad رضي الله عنه bin Ubaid al-Asadi. wanted to ask Rasulullahﷺ. This means that Rasulullahﷺ knew what Wabisah ibn Ma'bad رضي الله عنه bin Ubaid al-Asadi. wanted to ask him.
To the Messenger of Allah, this matter is His Majesty's miracle, but to most people, this is kahanah, which is to inform about something that will happen without the evidence of Sharia. Sometimes what is told is correct and usually it is not correct. Muslims are forbidden to believe in the message of this person. The words of Rasulullahﷺ:
عَن أَبِى هُرَيْرَةَ وَالْحَسَنِ عَنِ النَّبِىِّ -صلى الله عليه وسلم- قَالَ « مَنْ أَتَى كَاهِناً أَوْ عَرَّافاً فَصَدَّقَهُ بِمَا يَقُولُ فَقَدْ كَفَرَ بِمَا أُنْزِلَ عَلَى مُحَمَّدٍ (مسند أحمد، مسند أبى هريريرة )
Meaning: From Abu Hurayrah and al-Hasan from Rasulullahﷺ. His words: Whoever comes to see a fortune teller and believes what he says, then he has indeed denied what was revealed to Muhammad s.a.w.{ Rasulullahﷺ}
The hadith above strongly forbids going to and trusting the words of fortune tellers and the like.
In any case, there are things like this from pious people who are called as forebodings of al-mu`min.
الربيع يقول: كنت أنا والمزني والبويطي عند الشافعي، فنظر إلينا، فقال لي: أنت تموت في الحديث، وقال للمزني: هذا لو ناظره الشيطان، قطعه وجدله، وقال للبويطي: أنت تموت في الحديد.
قال: فدخلت على البويطي أيام المحنة، فرأيته مقيدا مغلولا (سير أعلام النبلاء - 10 / 40
Meaning: Al-Rabi` said: I, al-Muzani, and al-Buti were by al-Shafi` and he looked at us, he said to me: You died in al-hadith. He said to al-Muzani: This is if he argues with Satan, he will surely be able to defeat him, and he said to al-Buti: You die in iron. Said al-rabi: I went to see al-Buti in the days of the mihnah and I saw him shackled (with iron)
The meaning of firasah is, first, what God throws into the hearts of His awliya' then they know the condition of half of humanity through the form of sacredness and isabah al-zann wa al-hads. Second, a type that is learned through signs, tests, body shape, and morals, and then the human condition is known. (Ibn al-Athir t.t. 3: 428)
The history is as follows:
عَنْ أَبِى سَعِيدٍ الْخُدْرِىِّ قَالَ قَالَ رَسُولُ اللَّهِ -صلى الله عليه وسلم- « اتَّقُوا فِرَاسَةَ الْمُؤْمِنِ فَإِنَّهُ يَنْظُرُ بِنُورِ اللَّهِ ». ثُمَّ قَرَأَ (إِنَّ فِى ذَلِكَ لآيَاتٍ لِلْمُتَوَسِّمِينَ ). قَالَ أَبُو عِيسَى هَذَا حَدِيثٌ غَرِيبٌ إِنَّمَا نَعْرِفُهُ مِنْ هَذَا الْوَجْهِ وَقَدْ رُوِىَ عَنْ بَعْضِ أَهْلِ الْعِلْمِ فِى تَفْسِيرِ هَذِهِ الآيَةِ (إِنَّ فِى ذَلِكَ لآيَاتٍ لِلْمُتَوَسِّمِينَ) قَالَ لِلْمُتَفَرِّسِينَ.
قال الشيخ الألباني : ضعيف
Meaning: From Abu Sa`id al-Khudri he said: Rasulullahﷺ said: You should fear the faith of the believer because he sees with the light of God.
It is poor.
The words of Rasulullahﷺ;
إستفت قلبك البر ما اطمأنت إليه النفس واطمأن إليه القلب
Meaning: : Ask your heart for a fatwa, that goodness is something that your body and heart feel calm about. And sin is something that grows inside and goes back and forth in the heart even if people give you a fatwa and they give you a fatwa.
In this hadith Rasulullahﷺ. told Wabisah ibn Ma'bad رضي الله عنه bin Ubaid al-Asadi. to ask his heart for a fatwa. What guides the fatwa is the word of the heart. Because goodness is the one that makes you and your heart feel at peace. This is because originally the human heart can recognize goodness, accept it, and tend to it. (Ibn Hajar al-Haytami p.t. 216). Following the words of Rasulullahﷺ:
« كُلُّ مَوْلُودٍ يُولَدُ عَلَى الْفِطْرَةِ ، فَأَبَوَاهُ يُهَوِّدَانِهِ أَوْ يُنَصِّرَانِهِ أَوْ يُمَجِّسَانِهِ ، كَمَثَلِ الْبَهِيمَةِ تُنْتَجُ الْبَهِيمَةَ ، هَلْ تَرَى فِيهَا جَدْعَاءَ » . (صحيح البخارى، الجنائز)
Meaning: Every child that is born is born according to nature (tends to Islam/goodness), so it is both parents who make the child embrace Judaism, Christianity or the Magians, like a domestic animal (which is like a goat) it gives birth to its child (perfect event), do you see it as flawed? (broken ear, nose or other).
Apart from that, Rasulullahﷺ. was directing his words to Wabisah ibn Ma'bad رضي الله عنه bin Ubaid al-Asadi., an intelligent and pious friend. Therefore Rasulullahﷺ spoke to him under his knowledge understanding and piety. In this regard, it was narrated from `Saidatuna Aisah رضي الله عنه that she said:
أمرنا رسول الله -صلى الله عليه وسلم- أن ننزل الناس منازلهم.
صحيح مسلم ، مقدمة
Meaning; Rasulullahﷺ telling us to put that person in his proper place.
As for people who are ignorant of religion, do not adhere to religious teachings, and are guilty of sin, then the word of their heart cannot be used as a reference to know the good (al-birr). Following the word of Allahﷻ:
وَمَا يُكَذِّبُ بِهِ إِلَّا كُلُّ مُعْتَدٍ أَثِيمٍ (12) إِذَا تُتْلَى عَلَيْهِ آيَاتُنَا قَالَ أَسَاطِيرُ الْأَوَّلِينَ (13) كَلَّا بَلْ رَانَ عَلَى قُلُوبِهِمْ مَا كَانُوا يَكْسِبُونَ (14) كَلَّا إِنَّهُمْ عَنْ رَبِّهِمْ يَوْمَئِذٍ لَمَحْجُوبُونَ (15) ثُمَّ إِنَّهُمْ لَصَالُو الْجَحِيمِ (16) ثُمَّ يُقَالُ هَذَا الَّذِي كُنْتُمْ بِهِ تُكَذِّبُونَ (سوورة المطففين، 83: 12-17)
Meaning: And no one will deny it (Doomsday) except someone who is extreme and has sinned a lot. When Our verses were recited to him he said: Those are fairy tales. In fact, but true, many sins have covered their hearts because of what they have done. In fact, they are walled off from the grace of their Lord. Then they will enter hell. Then it was said (to them): This is what you have denied.
Things that are clearly halal or haram because the authentic nas about them are clear, so there is no need to ask the heart. Such as illegal gambling, usury, adultery, alcohol and others.
His Majesty's words
والإثم ما حاك في النفس وتردد في الصدر وإن أفتاك الناس وأفتوك
Meaning:: And that sin is something that scratches your soul/heart, and you don't like people to know about it.
In another story:
جامع العلوم والحكم - (1 / 251)
عن مسلم بن مسلم قال سمعت أبا ثعلبة الخشني يقول قلت يا رسول الله أخبرني ما يحل لي و ما يحرم علي قال البر ما سكنت إليه النفس واطمأن إليه القلب والإثم ما لم تسكن إليه النفس ولا يطمئن إليه القلب وإن أفتاك المفتون. وهذا أيضا إسناد جيد
Meaning: From Muslim bin Muslim he said: I heard Abu Tha`labah al-Khushaniyy رضي الله عنه say: I asked: O Rasulullahﷺ! Tell me what is halal for me and what is haram for me? His Majesty replied: Goodness is what makes the soul and heart feel calm and peaceful. And sin is something that the soul and heart are not calm and peaceful about even if the muftis give you a fatwa.
This hadith shows that sin makes the heart and soul of a believer restless. While goodness makes his heart and soul peaceful and calm.
In this hadith, it is also said even though the scholars fatwa it. This is for the person whom Allahﷻ has blessed with extensive knowledge, whereas what the scholars decree is only based on their guesses without being accompanied by Shariah arguments. But when they bring the evidence of syarak, he must accept it even if his heart and soul are not calm. For example, the convenience of breaking the fast (not fasting) for travelers who meet the requirements.
Teaching
1. The goodness is very broad.
2. Noble morals are the basis of goodness or it is goodness
3. Kindness will make a believer feel calm.
4. Sin will make a believer feel uneasy and restless.
5. The heart of a pious and pious believer can be a reference in knowing goodness.
6. The heart of a person who is ignorant of religion and a wicked person cannot be a reference to know goodness
7. The heart is consulted to know that goodness is in things for which there is no proof.
References
- ^ "The Encyclopedia of Hadith Narrators: Wabisa ibn Ma'bad al-Asadi". 2021-09-27. Archived from the original on 2021-09-27. Retrieved 2024-05-10.
- ^ Jump up to:a b Ibn al-Athir (2012). Usd al-ghabah fi marifat al-Saḥabah (Volume 5) [The Lions of the Forest and the knowledge about the Companions]. Beirut, Lebanon: Dar Ibn Hazm. p. 76. ISBN 978-9953-81-621-0.
- Ibn Hajar al-Asqalani (1856–1873), Al-Iṣābah fī Tamyīz al-Ṣahābah (Volume 6). Beirut, Lebanon: Dar al-Kutub al-Ilmiyah.
- ^ "موسوعة التراجم والأعلام - وابصة بن معبد الجهني". 2021-09-27. Archived from the original on 2021-09-27. Retrieved 2024-05-10.
- Al-Darimi recorded this Hadith as number 2533 in his multivolume work Sunan al-Darimi, in the book regarding trade.
- al-Musnad al-Jami' - Sunan al-Darimi (المُسْنَد الجَامِع المعروف سُنَن الدَّارِمِي) Imam Abi Muhammad al-Darimi. ISBN 978-9933-23-191-0. Retrieved Apr 30, 2019.
- al-Qushayri. The History of Raqqa. p. 29.
- al-Dhahabi (2003-01-01). Tarikh al-Islam [Islamic Histories of Dhahabi]. "CHI – Incident Report Feature – al-Qadim Mosque - American Society of Overseas Research (ASOR)". 2019-09-14. Retrieved 2024-05-10.
- ^ Jump up to: "البحث عن قبر الصحابي "وابصة بن معبد الأسدي"". www.esyria.sy (in Arabic). Retrieved 2024-05-10
- .Dr. Udah bin Mohsin Masjid al-Istiqamah Sg Merab
