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Portrait of Islamic Humanism; A Best Explanation

Islamic Learning Center: Hi all readers! In this article I will explain to you about a portrait of Islamic humanism at the time of the Prophet Muhammad is life. OK! Just go straight! Do you know bad people? Badui people are called people who move around at that time.

There is an interesting story. At the time of the Prophet Muhammad’s life there was a bedouin who suddenly entered the mosque and urinated in it. Suddenly the incident received protests from many people. Almost they drove him away. The story was delivered by Anas bin Malik as follows;

عن أنس بن مالك رضي الله عنه قال : جاء أعرابي فبال في طائفة المسجد فزجره الناس فنهاهم رسول الله صلى الله عليه وسلم ، فلما قضى بوله أمر النبي صلى الله عليه وسلم بذنوب من ماء فأهريق عليه . متفق عليه 

From Anas bin Malik radliyallaahu ‘anhu, he said, “There is a bedouin coming and urinating in one of the places inside. People then banned him hard. The Messenger of Allaah sallallahu ‘alaihi wa sallam then banned them. When the person he finished urinating, the Prophet ordered them to take a bucket of water which was then splashed on the water.” The hadith is narrated by al-Bukhari and Muslim.

Read;

Humanism in Polygamy of Prophet Muhammad

Obligation to be Humanistic to Actors of Crime

The above hadith is pronounced by the Prophet Muhammad sallallaahu ‘alaihi wa sallam because his companions were angry when he saw a body of urine urinating inside the mosque. But actually, that’s not the only reason. He forbade them because they also saw that the Badui people had just converted to Islam so they did not know that what they did was not allowed. In addition, if the badui person is immediately told to leave, while he has not finished urinating, then the urine will spread to many places in the mosque so that it becomes unclean.

The above hadith, besides showing Islamic humanism, also shows several things as follows;

One; Obligation to be friendly to people who do not know and teach him kindly without violence, as long as he does not make mistakes intentionally. In the context of the hadith, such an attitude was revealed by the Prophet Muhammad.

Two; Subordinates may take the initiative to prohibit people who make mistakes without having to ask permission from their leaders first. In the context of the hadith above this attitude was revealed by the companions of the Prophet Muhammad in front of him.

Three; If there are two damage that collide with each other, then we must prevent the most dangerous damage. In the context of the hadith, if the badui person was immediately told to leave the mosque, then surely his urine would spread to various places, besides he might be disappointed with the treatment, because he had just converted to Islam.

Four; Human urine is unclean. That is evidenced by the order of the Prophet to take a bucket of water and then pour it on the urine.

Five; The obligation to glorify the mosque and clean it from dirt.

Six; The obligation to eliminate damage if there are no factors that hinder it. In the context of the hadith above, the Prophet immediately ordered to clean the unclean due to urine after the badui had finished urinating.

Seven; Unclean soil can be purified by pouring water on it. This is the opinion of the majority of Islamic law experts. Whereas according to Hanafiyyah schools, unclean land can be purified by drying.

In addition to information, the above hadith is narrated by Anas bin Malik. Do you know who he is? He is Anas bin Malik bin an-Nadlar al-Anshri an-Najjari. He once served the Prophet Muhammad sallallau ‘alaihi wa sallam for ten years and was involved in the battle of Badr. He has narrated 1286 hadiths. He died in Basrah in 90 hijria. He is more than 100 years old. He is a friend of the Prophet Muhammad who last died in Basra.

I think that is enough for this article. May be useful! Amen!

See you again in the next article!

Note;

We can find information about all that in, Hasan Sulaiman an-Nuri and ‘Alawi Abbas al-Maliki, Ibânatu al-Ahkaam Syarhu Buluughi al-Maraam, Dar al-Fikr, Beirut, Vol. I, p. 33-35.

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