Translation: impetuous, the fourth is that the extolled one would be an oppressor, hence he would exceed in oppression. As to the extolled one, he would get proud and boastful. As to those who are not liable to get spoiled with praise, it is permissible. Examples of this are the praise of the Messenger of Allah ﷺ to some companions. The Messenger of Allah ﷺ said to Abo Bakr when he asked whether there would be some men who will be called from the eight gates of Paradise: " I hope you would be one of them. " He said Omar: " Satan does not see you in a path except that he takes another way.
Translation: [ People differ About the meaning of the verse number 195 of Sura number 2 especially the sentence that says:
Translation: "... And make not your own hands contribute to (your) destruction... "
Many people understand it mistakenly. The following Hadeerth and cooment shed light on this subject.
Translation: 2898. Narrated Aslam ibn Abu-Omran; ' We faced a Roman army and the a great group came out for fighting an equal group or more numerous one of the Muslims confronted them. The governor of Egypt at that time was Oqba ibn Amer and the commander of that group was Fadhalah ibn Obayd. A man of the Muslims attacked the array of the Roman and penetrated them. The Muslims cried and wondered. They said; ' Glory be to Allah! That man destroys himself with his hand. Abu-Ayyob Al-Ansari rose up and said; ‘ Indeed, you interpret this verse wrongly. It was revealed criticizing us, assemble of Al Anasar, i.e. after Allah had consolidated Islam and its supporters had multiplied in number, some of us said to the others secretly and without informing the Messenger of Allah; ' We have lost our wealth and Allah had consolidated Islam and its supporters had multiplied in number, what would be wrong if we started investing our wealth i.e. abandon fighting in Allah's cause. Allah revealed the verse that refutes our pretext. (He revealed):
" And spend of your substance in the cause of Allah, and make not your own hands contribute to (your) destruction; but do good. For, Allah loves those who do good *** S: 2-195. Abu-Ayyoob added; " Thus, At-Tahlokah (contributing in one's destruction) as meant in the verse was our abandonment of fighting in Allah's cause and investing our wealth. " Aslam added; ' For this reason, Abu-Ayyoob lasted in fighting for Allah's cause till he was buried in the land of the Romans 37.
37 The scholars hold different opinions concerning the occasion or revealing this verse. Some scholars say that it refers to stinginess and non-contributing in fighting for Allah's cause with persons and properties. Some others say that it refers to some people who participated in Jihad (fighting for Allah's cause) without giving of the properties. A third group says that Al Ansar used to give in charity for Allah's cause. One year when they were stricken with dearth, they withheld what they used to give. Thus, Allah revealed this verse. Ibn Jareer and Ibnol Monthir compiled the sound Hadith that was narrated by Modriok bin Awf; Once I said to Omar; ' My neighbor rushed in penetrating the enemy's arrays and was killed. The people said; " He has contributed in his destruction. ' Omar said; ' They lied. He has bought the Hereafter for life. " The other narration on the authority of Al-Bara'a bin Azeb that is compiled by Ibn Jareer, Ibnol Monthir, and others about the interpretation of this verse that says:
And now, let us read what Imam Al-Nawawi compiled in the same concern.]
Translation: " And spend of your substance in the cause of Allah, and make not your own hands contribute to (your) destruction; but do good. For, Allah loves those who do good * " S: 2-195. And
Translation: " Wherever you would be death will befall you out, even if you were in towers built up strong and high! " if some good.
Translation: Narrated Abo Ishaq; ' I said to Al-Bara'a bin Azeb; ' Does Allah's statement: " And spend of your substance in the cause of Allah, and make not your own hands contribute to (your) destruction; but do good. For, Allah loves those who do good ** S: 2-195 refer to the single man who confronts a battalion of one thousand warriors? ' He said; ' No. It refers to the man who commits a sin then despair from accepting his repentance.
Translation: As to the single man's attack on a great number of warriors, the majority of the scholars say that if it was for frightening the enemy and encouraging the Muslims to attack, it is good. If it was mere rashness and recklessness it is impermissible especially in case it would lead to weakening the Muslims.
befalls them, they say; ' This is from Allah. ' If evil befalls them, they say; " This is from you (Muhammad). ' Say: " All things are from Allah. " But what has come to these people, that they fail to understand a single fact? ** S: 4-78.
Translation: 1039. Narrated Abdullah ibn Abbas may Allah be pleased with her; Omar ibn Al Khattab departed for Greater Syria and when he reached Sargh, the commanders of the (Muslim) army, Abu-Obayda ibn Al-Jarrah and his companions met him and told him that an epidemic had broken out in Greater Syria. Omar said; ' Call for me the early emigrants. " So Omar called them and informed them that an epidemic had broken out in Greater Syria. Those people differed in their opinions. Some of them said; ' We have come out for a purpose and we do not think that is is proper to give it up. ' Others said (to Omar); You have along with you, other people and the companions of Allah's Messenger so, we do not advise that we take them to this epidemic. ' Omar said to them; ' Leave me now. ' Then he said; ' Call Al Ansar for me. " I called them and he consulted them but they followed the same way of the emigrants and differed as the former did. He then said to them; Call out for me the old people of Qoraysh who emigrated in the year of the Conquest of Mecca. ' I called. them out and they gave a unanimous opinion saying; ' We advise that you return with the people and not take them to that (place) of epidemic. " So Omar made an announcement; ' I will ride back to Madina in the morning, so you should do the same. Abu-Obayda ibn Al-Jarrah said (to Omar); ' Do you run away from what Allah had foreordained? " Omar said; " Would that someone else had said such a thing? O Abu- Obayda! Yes, we are running from what Allah had foreordained to what Allah has foreordained. Don't you agree that if you had camels that went down a valley having two places, one green and the other dry, you would graze them on the green one only if Allah had ordained that, and you would graze them on the dry one only if Allah had ordained that? " At that time Abdul- Rahman ibn Awf, who had been absent because of some job, came and said; ' I have some knowledge About this. I have heard Allah's Messenger saying: ' If you hear About it (an outbreak of plague) in a land, do not enter it and if plague breaks out in a country where you are staying, do not leave it. " Omar thanked Allah and returned (to Madina). (Bukhari).