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* Al Bukhari reported on the authority of Abu Hurayrah (RA) that the Prophet (SM) said: "There was a merchant who used to lend the people, and whenever his debtor was in straitened circumstances, he would say to his employees, 'Forgive him so that Allah may forgive us.' So, Allah forgave him." [Sahih Al Bukhari in the book of dealings, chapter on whoever gives respite to an insolvent 3/10].
- These Hadiths show the virtue of giving respite to insolvent and reducing the debt or forgiving it at all whether it is few or much. [Sahih Muslim with the explanation of An-Nawawy 10/224].
- Some Companions said: "To fulfill my Muslim brother's needs is more beloved to me than seclusion for two months in a masjid." [A part from a Hadith reported by Ibn Abu Ad-Dunya in Istina` Al Ma`ruf 92, chapter on 36. Al Albany graded it as authentic in Sahih Al Jami` As-Saghir 176 and Silsilat Al Ahadith As-Sahihah 906].
- The Hadith stresses the virtue of fulfilling people's needs and its reward is very great.
* Abu Hurayrah (RA) narrated that the Messenger of Allah (SWT) said: "A man who passed by a branch of a tree leaning over a road and decided to remove it, saying to himself: `By Allah! I will remove from the way of Muslims so that it would not harm them.' On account of this he was admitted to Paradise." [Reported by Muslim in the book of dutifulness and preserving the ties of kinship, chapter on the virtue of removing harm from the road, No. 1914, 128].
- It contains the virtue of removing harm from the road —as Imam An-Nawawy said— whether the harm is a harmful tree, a thorny branch, a rock, filth, or cadaver, etc."
- Removing harm from the road is one from the branches of faith. It also stresses the virtue of anything beneficial to Muslims and removing the harm from Muslims. [Sahih Muslim with the explanation of An-Nawawy 16/171].
* `Amr ibn Al `As (RA) narrated that he heard the Messenger of Allah (SWT) saying: "If a judge gives a verdict according to the best of his knowledge and his verdict is correct (i.e. agrees with Allah and His Messenger's verdict) he will receive a double reward, and if he gives a verdict according to the best of his knowledge and his verdict is wrong, (i.e. against that of Allah and His Messenger) even then he will get a reward." [Reported by Al Bukhari and Muslim: Al Bukhari in the book of I`tisam (holding firm), chapter on the reward of a ruler when he observes Ijtihad then perform it correct or incorrect 8/157, and Sahih Muslim in the book of adjudications, chapter on showing the reward of a ruler if he observes Ijtihad then perform it correct or incorrect 5/131].
- Imam An-Nawawy said: Scholars said: Muslims hold consensus that this Hadith speaks about a knowledgeable ruler who is competent to pass a judgment. If he observes Ijtihad correctly, he shall have two rewards: A reward for observing Ijtihad and a reward for being correct, however if he was mistaken, he shall have the reward of observing Ijtihad.
- They said: In case a ruler is not competent to pass a judgment, it is not permissible for him to pass a judgment. However, if that ruler passes a judgment, he shall have no reward, moreover he shall be sinful and his judgment shall not be executed whether he is correct or not because his correctness is not based on a Shari`ah origin. So, he is sinful in all his rulings whether he is correct or not, and all his judgments are rejected, and he shall not be excused in any of them. [Sahih Muslim with the explanation of An-Nawawy 12/13-14].
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