Text of Hadith;

A mumin [faithful] reminds the negligent and the heedless; he educates the ignorant; he does not trouble anyone who vexed him; he avoids private matters. He does not rejoice at misfortune of the person who had inflicted an injury on him.

A mumin reminds or makes aware the heedless. A heedless person is one who knows but is negligent of something. He knows, for example, that wine is haraam [forbidden] but he is negligent of it [he doesn’t recognize or pay attention].

He educates the ignorant, known as ‘Jahil’ in Islam. An ignorant person is one who does not know.

What is the difference between reminding the heedless, instructing the ignorant and enjoying good and dissuading from evil?

These tree wajibs [obligatory duties] should not be mistaken with each other. A heedless is a person who knows but is not mindful and observant [he or she forgot the matter], for example he knows very well that gossip is a sin but due to negligence he is occupied and amused by gossip.

The ignorant [Jahil] is a person who does not know the ruling and he has to be taught or informed of the ruling e.g.

The enjoying of good and discourage from evil is practical in a situation whereby a person is either heedless or ignorant, i.e. he knows the matter [problem like that wine is haraam] and the ruling. What is the ruling in either one of them?

As regards to heedlessness, [Qafil] he knows the issue but forgets it. If the issue be of little importance like eating, it is not obligatory to remind and admonish him, except matters of great concern such as the spilling of innocent blood and supposing that he is a perpetrator [i.e. did it on purpose].

The ignorant must be taught the various rulings of Islam. It is mandatory to do so.

In case a person intentionally sins, it is obligatory on us to rejoin him to good and discourage him from evil verbally. Therefore, all the three are obligatory but to an extent. It is common among the illustrate to say that Mosses [a. s] be with his religion, Jesus [a.s] be with his religion and you and I shall not be laid into the same grave. These are unfounded words. We must correct one another and we should not remain indifferent to it. In a tradition it related that a sinner among the rest of the community is like a person who aboard a ship, starts to make holes around his place and when people protest as to why he is doing this, he says; ‘I’m making holes around my place”. In response they say; “We bear the same fate and destiny. If you perforate the ship, we shall all drawn and die”. Another tradition says; If one of the shops in a particular market catches fire and marketers rush to quench the fire, the shopkeeper will not ask why they are putting out the fire since, if he protests the would say; “we also trade in this market. The fire could easily spread and burn our shops too.” These two examples are in line with the philosophy of enjoying good and dissuading evil, the reason being that a common responsibility has a common destiny.

 

 

A faithful person does not inflict injury on the person who vexed him. In Islam this issue is based on two ideologies;

[1] Justice; if someone inflicts [an injury] you, return it by the same degree.

[2] Virtue; non justice. It is based on pardon. This means to return good for bad and this is very important. The Prophet in his regard states; He who forgives a person who denies him something and pardons the person who oppressed him and visits the person who served relations with him is the best among you. So a complete believer does not rush to justice but to goodness.

A faithful person avoids private affairs. One of the most encountered problems is people’s interference in other people’s affairs. Governments are not an exception. Some governments take the liberty of interfering into the internal affairs of other countries.

He does not rejoice at the misfortune of another. Life is characterized by both good and bad. If a misfortune befalls another, he never rejoices at it for example, he does not say; “see what calamity God has cast on you, I warned you not to do such and such a thing. To a mumin, this is close to being unkind and unsympathetic. It is like adding fuel to fire, salt to a wound. Although his misfortune could be as a result of his bad action, it is still not advisable to rejoice at it because tomorrow you could be the next as everyone is prone to suffer some hardships in life.

Gossiping
It will suffice to quote Martioon Sheikh in the book of Makaaseb, he says; if a gossiper does not repent and ask for forgiveness, he will be the first person to be thrown in hell and if he repents, he will be the last one to enter heaven. Gossip and backbiting smear a bad reputation on Muslims and someone’s reputation is as sacred as his blood and in some cases his reputation could take priority over his blood.

Source: al-shia.org


more post like this