قَالَSaidأَبُوAbuبَكْرٍBakrالصِّدِّيقُthe truthfulرَضِيَ اللهُ عَنْهُmay Allah be pleased with him::أَيُّهَاOالنَّاسُpeopleإِنَّكُمْIndeed youتَتْلُونَreciteهَذِهِthisالْآيَةَverse،,وَإِنَّكُمْAnd indeed youتَضَعُونَهَاplace itعَلَىonغَيْرِotherمَوَاضِعِهَاits places(۱)(1)يَأَيُّهَاOالَّذِينَthoseءَامَنُواwho have believedعَلَيْكُمْupon yourselvesأَنفُسَكُمْyour soulsلَاDo notيَضُرَّكُمharm youمَّنwhoضَلَّhas strayedإِذَاwhenاهْتَدَيْتُمْyou are guided..
Abu Bakr Al-Siddiq, may Allah be pleased with him, said: "O people, indeed you recite this verse, and indeed you place it in other than its places (1): 'O you who have believed, upon yourselves is [responsibility for] your own souls. The one who has strayed will not harm you when you are rightly guided.' [Al-Ma'idah / 105].
وَإِنِّيAnd Iسَمِعْتُheardرَسُولَ اللهِthe Messenger of Allahﷺpeace be upon himيَقُولُsays::إِنَّIndeedالنَّاسَthe peopleإِذَاwhenرَأَوْاthey seeالظَّالِمَthe oppressor،,فَلَمthey do notيَأْخُذُواtakeعَلَىagainstيَدَيْهِhis handsـ-وَفِيand inلَفْظٍthe wording::إِذَاwhenرَأَوْاthey seeالْمُنْكَرَthe wrongdoing،,فَلَمthey do notيُغَيِّرُوهُchange itـ-أوشَكَit is imminentأَنtoيَعُمَّهُمcover themاللهُAllahبِعِقَابٍwith a punishmentمِّنْfromعِندَهُHim.وَذُكِرَAnd it was mentionedالأَوْزَاعِيُّAl-Awza'iعَنْaboutيَحْيَىYahyaبْنِbinأَبِيAbuكَثِيرٍKathir,,عَنْfromأَبِيAbuسَلَمَةَSalamah,,عَنْfromأَبِيAbuهُرَيْرَةَHurayrahقَالَsaid::«إذَا"Whenأُخْفِيَتْa sin is concealedالْخَطِيئَةُthe sinلَمdoes notتَضُرَّharmإِلَّاexceptصَاحِبَهَاits owner،,وَإِذَاand whenظَهَرَتْit appearsفَلَمit does notتُغَيَّرْchangeضَرَّتْit harmsالْعَامَّةَthe public»"(٤)(4)
And I heard the Messenger of Allah, peace be upon him, saying: "Indeed, when people see the oppressor and do not take action against him — and in a narration: when they see the wrongdoing and do not change it — it is imminent that Allah will cover them with a punishment from Him. And Al-Awza'i narrated from Yahya bin Abu Kathir, from Abu Salamah, from Abu Hurairah who said: "When a sin is concealed, it harms only its owner, but when it appears and is not changed, it harms the general public (4).
(٢١٦٨(2168,,٣٠٥٧)3057)وَابْنُAnd IbnمَاجَهMajah(٤٠٠٥)(4005)وَابْنُand IbnحِبَّانHibban(٣٠٤)(304)وَغَيْرُهُمْand others.وَسَنْدُهُAnd its chain of transmissionصَحِيحٌis authentic،,وَالْحَدِيثُand the hadithصَحَّحَهُwas authenticated byالتُّرْمِذِيِّAl-Tirmidhiوَابْنُand IbnحِبَّانHibbanوَالنَّوَوِيُّand Al-Nawawiوَغَيْرُهُمْand others.وَقَدAnd it hasاخْتَلَفَdifferedفِيinرَفْعِهits raisingوَقَوْفِهِand its stopping,,وَرَفْعُهُand its raisingصَحِيحٌis authentic.انظُرْLookعِلَلَat the reasonsالْدَّارَقُطْنِيِّof Al-Daraqutni(٢٤٩/١(249/1--٢٥٣)253)
(2168, 3057) and Ibn Majah (4005) and Ibn Hibban (304) and others. Its chain of narration is authentic, and the hadith was verified by Al-Tirmidhi, Ibn Hibban, Al-Nawawi, and others. There has been a dispute regarding its being raised or stopped, and its raising is authentic. Refer to the reasons reported by Al-Daraqutni (249/1 - 253).
(۱)(1)ف:So: «فِي"inغَيْرِotherمَوَاضِعِهَاits places.»"(٢)(2)ل:L: «خُفِيَتْ"it was concealed.»"(٣)(3)ز:Z: «أُظْهِرَتْ"it was revealedوَلَمand it did notتَتَغَيَّرْchange.س:S: «أُعْلِنَتْ"it was declared.»"وَفِيAnd inالْحَاشِيَةِthe margin::«أُظْهِرَتْ"it was revealed.»"
(1) So: "in other than its places." (2) L: "it was concealed." (3) Z: "it was revealed and did not change." S: "it was declared." And in the margin: "it was revealed."
(٤)(4)أُخْرِجَIt was narratedابْنُby IbnأَبِيAbuالدُّنْيَاDunyaفِيinالْعُقُوبَاتِthe punishments(٤٠)(40)وَالطَّبَرَانِيُّand Al-Tabaraniفِيinالأَوْسَطِthe middle(٤٧٧٠)(4770)،,مِنْfromطَرِيقِthe chainمَرْوَانَMarwanبْنِbinسَالِمٍSalimالْغَفَّارِيِّAl-GhaffariعَنْfromالأَوْزَاعِيِّAl-Awza'iبِهِby it.فَذَكَرَهُSo he mentioned it.قُلْتُ:I said: هَذَاThisالْحَدِيثُhadithآفَتُهُits flawمَرْوَانَis MarwanبْنِbinسَالِمٍSalimوَهُوَand he isمَتْرُوكٌabandonedمُتَّهَمٌaccused.قَالَHe said: السَّاجِيAl-Saji:: كَذَّابٌA liarيَضَعُwho fabricatesالْحَدِيثَthe hadith.»."وَظَهَرَAnd it appearedمُصْدَاقُthe validityذَلِكَof thatهُنَاhere.فَقَدSo it is narratedرَوَاهُby He narratedابْنُIbnالْمُبَارَكِAl-Mubarakوَبَشَرٌand BasharبْنِbinبَكْرٍBakrوَالْوَلِيدُand Al-WalidبْنِbinمُسْلِمٍMuslimوَعُقْبَةُand 'Uqbahوَغَيْرُهُمْand others.كُلُّهُمْAll of themعَنْfromالأَوْزَاعِيِّAl-Awza'iعَنْfromبِلَالٍBilalبْنِbinسَعْدٍSa'adقَالَ،said,فَذَكَرَهُso he mentioned it.أُخْرِجَIt was narratedابْنُby IbnالْمُبَارَكِAl-Mubarakفِيinالزُّهْدِthe asceticism(۱۳٥٠)(1350)وَالْبَيْهَقِيُّand Al-Bayhaqiفِيinالشَّعْبِthe populace.(٧١٩٦)(7196)وَأَبُوand AbuنَعِيمٍNu'aimفِيinالْحِلْيَةِthe ornaments(٢٢٢/٥)(222/5)وَابْنُand IbnعَسَاكِرَAsakirفِيinتَارِيخِهِhis history(٤٩٠/١٠)(490/10)وَغَيْرُهُمْand others.وَسَنْدُهُand its chain of narrationصَحِيحٌis authenticإِلَىtoبِلَالٍBilalبْنِbinسَعْدٍSa'ad.وَثَبَتَAnd it is establishedعَنْaboutعُمَرَUmarبْنِbinعَبْدِالعَزِيزِAbdul Azizبِنَحْوِهِof his kindعِندَwithمَالِكٍMalikفِيinالْمُوَطَّأِAl-Muwatta(٢٨٣٦)(2836)وَنَعِيمٍand Nu'aim.فِيinالْفِتَنِthe trials(٤٢١)(421)وَغَيْرِهُمْand others.۔.
(4) It was narrated by Ibn Abi Dunya in the punishments (40) and by Al-Tabarani in the Al-Awsat (4770), from the chain of Marwan bin Salim Al-Ghaffari from Al-Awza'i by it. I said: This hadith's flaw is Marwan bin Salim, and he is abandoned, accused. Al-Saji said: "A liar who fabricates the hadith." And the confirmation of that appeared here. It has been narrated by Ibn Al-Mubarak, Bashar bin Bakr, Al-Walid bin Muslim, 'Uqbah, and others, all of them from Al-Awza'i from Bilal bin Sa'ad, who said, so he mentioned it. It was narrated by Ibn Al-Mubarak in Al-Zuhd (1350), Al-Bayhaqi in As-Shiab (7196), Abu Nu'aim in Al-Hilya (222/5), Ibn Asakir in his history (490/10), and others. Its chain of narration is authentic to Bilal bin Sa'ad. And it is established regarding Umar bin Abdul Aziz of a similar kind with Malik in Al-Muwatta (2836) and Nu'aim in Al-Fitan (421) and others.