الجامعة الإسلامية،
كوشتيا، بنغلاديش
قسم الحديث والدراسات
الإسلامية
40 Fourty Hadith of Prophet Muhammad SM
مرحلة البكالوريوس (الشرف) السنة
الثالثة، الفصل الثاني
رقم الكورس: 310
(ترجمة الحديث إلى اللغة الإنجليزية)
أولا: 40 حديثا
للترجمة. يحفظ منه عشرة أحاديث يختارها الأستاذ.
1. إنما
الأعمال بالنيات وإنما لكل امرىء ما نوى فمن كانت هجرته إلى الله ورسوله فهجرته
إلى الله ورسوله، ومن كانت هجرته إلى دنيا يصيبها أو إلى امرأة ينكحها فهجرته إلى
ما هاجر إليه. متفق عليه
Deeds are
only by intentions. (The reward of deeds depends exclusively upon the intentions/
The deeds are considered by the intentions only). Every person will get the
reward according to what he has intended. So whoever emigrated for Allah and
His Messenger, his emigration will be for Allah and His Messenger and whoever
emigrated for worldly benefits or for a woman to marry, his emigration would be
for what he emigrated for".
2. عن
عمر بن الخطاب رضي الله عنه قال : بينما نحن عند رسول الله صلى الله عليه و سلم
ذات يوم إذ طلع علينا رجل شديد بياض الثياب شديد سواد الشعر لا يرى عليه أثر السفر
ولا يعرفه منا أحد حتى جلس إلى النبي صلى الله عليه و سلم فأسند ركبتيه إلى ركبتيه
ووضع كفيه على فخذيه وقال : يا محمد أخبرني عن الإسلام ؟ فقال رسول الله صلى الله
عليه و سلم : [ الإسلام أن تشهد أن لا إله إلا الله وأن محمدا رسول الله وتقيم
الصلاة وتؤتي الزكاة وتصوم رمضان وتحج البيت إن استطعت إليه سبيلا ] قال صدقت .
فعجبنا له يسأله ويصدقه قال : فأخبرني عن الإيمان ؟ قال : [ أن تؤمن بالله
وملائكته وكتبه ورسله واليوم الآخر وتؤمن بالقدر خيره وشره ] قال صدقت . قال :
فأخبرني عن الإحسان ؟ قال : [ أن تعبد الله كأنك تراه فإن لم تكن تراه فإنه يراك ]
قال : فأخبرني عن الساعة ؟ قال : [ ما المسئول عنها بأعلم من السائل ] قال :
فأخبرني عن أماراتها ؟ قال : [ أن تلد الأمة ربتها وأن ترى الحفاة العراة العالة
رعاء الشاء يتطاولون في البنيان ] ثم انطلق فلبثت مليا ثم قال : [ يا عمر أتدري من
السائل ؟ ] قلت : الله ورسوله أعلم . قال : [ فإنه جبريل أتاكم يعلمكم دينكم ]
رواه مسلم
Umar bin
Al-Khattab (May Allah be pleased with them) said: Once we were sitting in the
company of Messenger of Allah (PBUH) when there appeared a man dressed in very
white clothes and having extraordinary black hair. No signs of fatigue of
journey appeared on him and he was known to none of us. He sat down facing the
Prophet (PBUH) leaning his knees against the knees of the Prophet (PBUH) and
placing both of his palms over his two thighs and said, "O Muhammad
(PBUH)! Tell me about Islam". He (PBUH)replied, "Islam is to testify
that none has the right to be worshipped but Allah, and that Muhammad (PBUH) is
the Messenger of Allah; that you observe Salat (prayers), pay Zakat, observe
Saum (fasting) of Ramadan and perform Hajj (pilgrimage) of the House, provided
you have resources of making journey to it.'' He replied: "You have spoken
the truth". We were surprised to see that he had asked him and confirmed
the correctness of the answers. He then enquired: "Tell me about
Iman". He (PBUH) said. "It is to believe in Allah, and His Books, and
His Messengers and the Last Day and that you believe in foreordainment, its bad
and good consequences.'' He said, "You have spoken the truth.'' He then
enquired: "Tell me about Ihsan.'' He (PBUH) said, "It is to worship
Allah as if you are seeing Him; and although you do not see Him, He sees
you". He enquired: "Inform me about the Hour (i.e., the Day of
Resurrection)". He (PBUH) replied, "I have no more knowledge thereof
than you". He said, "Inform me about some of its signs". He
(PBUH) said, "They are - that a bondswoman gives birth to her own master,
and that you will find the barefooted, naked, poor shepherds competing one
another in the construction of higher buildings". Then he departed. The
Messenger of Allah kept silent for a while then he said to me, "O `Umar!
Do you know who the questioner was?'' I replied, "Allah and His Messenger
know better". The Prophet (PBUH) said, "He was Jibril (Gabriel); he
came to you to teach you your religion". [Muslim].
Commentary:
This Hadith is known as 'Hadith Jibril'. It mentions the basics of Islam the
details of which are known to every Muslim. Al-Qadr (Divine foreordainment)
means that Allah already knows and had recorded everything that will happen
until the Day of Resurrection. Now whatever happens is in accordance with that
knowledge and writing. What is meant by its good and bad consequences can be
illustrated by saying that tranquillity, prosperity and abundance of crops come
in the category of good consequences. Famine, calamities and troubles, etc.,
fall in the list as evil consequences. But we regard them good or bad according
to our own understanding; otherwise, every action of Allah has some wisdom and
expedience which are known to Him Alone.
3. عن
أبي عبد الرحمن عبد الله بن عمر بن الخطاب رضي الله عنهما قال سمعت رسول الله صلى
الله عليه و سلم يقول : [ انطلق ثلاثة نفر ممن كان قبلكم حتى آواهم المبيت إلى غار
فدخلوه فانحدرت صخرة من الجبل فسدت عليهم الغار فقالوا : إنه لا ينجيكم من هذه
الصخرة إلا أن تدعوا الله بصالح أعمالكم . قال رجل منهم : الله كان لي أبوان شيخان
كبيران وكنت لا أغبق قبلهما أهلا ولا مالا فنأى بي طلب الشجر يوما فلم أرح عليهما
حتى ناما فحلبت لهما غبوقهما فوجدتهما نائمين فكرهت أن أوقظهما وأن أغبق قبلهما
أهلا أو مالا فلبثت والقدح على يدي أنتظر استيقاظهما حتى برق الفجر والصبية
يتضاغون عند قدمي فاستيقظا فشربا غبوقهما اللهم إن كنت فعلت ذلك ابتغاء وجهك ففرج
عنا ما نحن فيه من هذه الصخرة فانفرجت شيئا لا يستطيعون الخروج . قال الآخر :
اللهم كان لي ابنة عم كانت أحب الناس إلي . وفي رواية : كنت أحبها كأشد ما يحب
الرجال النساء فأردتها عن نفسها فامتنعت مني حتى ألمت بها سنة من السنين فجاءتني
فأعطيتها عشرين ومائة دينار على أن تخلي بيني وبين نفسها ففعلت حتى إذا قدرت عليها
. وفي رواية : فلما قعدت بين رجليها قالت : تتق الله ولا تفض الخاتم إلا بحقه
فانصرفت عنها وهي أحب الناس إلي وتركت الذهب الذي أعطيتها اللهم إن كنت فعلت ذلك
ابتغاء وجهك فافرج عنا ما نحن فيه فانفرجت الصخرة غير أنهم لا يستطيعون الخروج
منها . وقال الثالث : اللهم استأجرت أجراء وأعطيتهم أجرهم غير رجل واحد ترك الذي
له وذهب فثمرت أجره حتى كثرت منه الأموال فجاءني بعد حين فقال : يا عبد الله أد
إلي أجري . فقلت : كل ما ترى من أجرك من الإبل والبقر والغنم والرقيق . فقال : يا
عبد الله لا تستهزئ بي فقلت : لا أستهزئ بك فأخذه كله فاستاقه فلم يترك منه شيئا
اللهم إن كنت فعلت ذلك ابتغاء وجهك فافرج عنا ما نحن فيه فانفرجت الصخرة فخرجوا
يمشون ] متفق عليه
Abdullah bin
`Umar bin Al-Khattab (May Allah be pleased with them) narrated that: He heard
Messenger of Allah (PBUH) as saying: "Three men, amongst those who came
before you, set out until night came and they reached a cave, so they entered
it. A rock fell down from the mountain and blocked the entrance of the cave.
They said: `Nothing will save you from this unless you supplicate to Allah by
virtue of a righteous deed you have done.' Thereupon, one of them said: `O
Allah! I had parents who were old, and I used to offer them milk before any of
my children or slaves. One day, I went far away in search of grazing and could
not come back until they had slept. When I milked as usual and brought the
drink I found them both asleep. I hated to disturb them and also disliked to
give milk to my children before them. My children were crying out of hunger at
my feet but I awaited with the bowl in my hand for them to wake up. When they
awoke at dawn, they drank milk. O Allah! If I did so to seek Your Pleasure,
then deliver us from the distress caused by the rock'. The rock moved slightly
but they were unable to escape. The next said: `O Allah! I had a cousin whom I
loved more than any one else (in another version he said: as a man can love a
woman). I wanted to have sexual intercourse with her but she refused. Hard
pressed in a year of famine, she approached me. I gave her one hundred and
twenty dinars on condition that she would yield herself to me. She agreed and
when we got together (for sexual intercourse), she said: Fear Allah and do not
break the seal unlawfully. I moved away from her in spite of the fact that I
loved her most passionately; and I let her keep the money I had given her. O
Allah! If I did that to seek Your Pleasure, then, remove the distress in which
we are.' The rock moved aside a bit further but they were still unable to get
out. The third one said: `O Allah! I hired some labourers and paid them their
wages except one of them departed without taking his due. I invested his money
in business and the business prospered greatly. After a long time, he came to
me and said: O slave of Allah! Pay me my dues. I said: All that you see is
yours - camels, cattle, goats and slaves. He said: O slave of Allah! Do not
mock at me. I assured him that I was not joking. So he took all the things and
went away. He spared nothing. O Allah! If I did so seeking Your Pleasure, then
relieve us of our distress.' The rock slipped aside and they got out walking
freely". [Al-Bukhari
and Muslim].
Commentary:
1- It is
permissible to pray through our virtuous deeds. But to make someone a medium
for it, is an innovation in Deen which should be avoided for two major reasons.
Firstly, there is no evidence in Shari`ah to support this. Secondly, it is
against the practice of Khair-ul-Qurun, the best of generations. (This term is
used for the first three generations of Muslims, the one in which the Prophet
(PBUH) lived and the two following).
2- Preference
should be given to the service of parents, even over the service of one's own
wife and children.
3- To abstain
from sins out of fear of Allah is a highly meritorious act.
4. Labourers
should always be treated fairly. If someone has paid to a labourer less than
his due, it should be paid to him in a decent manner.
5. 4- Any
supplication which is made sincerely, and with real sense of humbleness is
granted by Allah
6. Allah
sometimes helps His pious men even in an unusual manner, which is termed as
Karamat (wonder or marvel). Thus, like the miracles of the Prophets, wonders of
the righteous people are also true. But miracles and wonders both appear with
the Will of Allah.
4. عن
أبي إسحاق سعد بن أبي وقاص مالك بن أهيب بن عبد مناف بن زهرة بن كلاب بن مرة بن
كعب بن لؤي القرشي الزهري رضي الله عنه أحد العشرة المشهود لهم بالجنة رضي الله
عنهم قال : جاءني رسول الله صلى الله عليه و سلم يعودني عام حجة الوداع من وجع
اشتد بي فقلت : يا رسول الله إني قد بلغ بي من الوجع ما ترى وأنا ذو مال ولا يرثني
إلا ابنة لي أفأتصدق بثلثي مالي ؟ قال [ لا ] قلت : فالشطر يا رسول الله ؟ فقال [
لا ] قال : فالثلث يا رسول الله ؟ قال : [ الثلث والثلث كثير أو كبير إنك أن تذر
ورثتك أغنياء خير من أن تذرهم عالة يتكففون الناس وإنك لن تنفق نفقة تبتغي بها وجه
الله إلا أجرت عليها حتى ما تجعل في في امرأتك ] قال فقلت : يا رسول الله أخلف بعد
أصحابي ؟ قال : [ إنك لن تخلف فتعمل عملا تبتغي به وجه الله إلا ازددت به درجة
ورفعة ولعلك أن تخلف حتى ينتفع بك أقوام ويضر بك آخرون اللهم أمض لأصحابي هجرتهم
ولا تردهم على أعقابهم لكن البائس سعد بن خولة ] يرثي له رسول الله صلى الله عليه
و سلم أن مات بمكة . متفق عليه .
Abu Ishaq
Sa`d bin Abu Waqqas (May Allah be pleased with him) (one of the ten who had
been given the glad tidings of entry into Jannah) narrated: Messenger of Allah
(PBUH) visited me in my illness which became severe in the year of
Hajjat-ul-Wada` (Farewell Pilgrimage). I said, "O Messenger of Allah, you
can see the pain which I am suffering and I am a man of means and there is none
to inherit from me except one daughter. Should I give two-thirds of my property
in charity?'' He (PBUH) said, "No". I asked him, "Then half?''
He said, "No". Then I asked, "Can I give away one-third".
He said, "Give away one-third, and that is still too much. It is better to
leave your heirs well-off than to leave them poor, begging people. You will not
expend a thing in charity for the sake of Allah, but you will be rewarded for
it; even the morsel of food which you feed your wife''. I said, "O
Messenger of Allah, would I survive my companions?'' He said, "If you
survive others and accomplish a thing for the sake of Allah, you would gain
higher ranking and standing. You will survive them ... your survival will be
beneficial to people (the Muslim) and harmful to others (the enemies of Islam).
You will survive others till the people will derive benefit from you, and
others would be harmed by you.'' Messenger of Allah (PBUH) further said, "O
Allah, complete for my Companions their emigration and do not cause them to
retract.'' Sa`d bin Khaulah was unfortunate. Messenger of Allah (PBUH) lamented
his death as he died in Makkah. [Al-Bukhari and Muslim].
Commentary:
In spite of all their love for it, the Companions of the Prophet (PBUH) did not
like to die in a city from which they emigrated for the sake of Allah. For this
reason Sa`d (May Allah be pleased with him) was afraid of dying in Makkah. The
Prophet (PBUH) prayed for the accomplishment of Sa`d's emigration and expressed
regret over the misfortune of Sa`d bin Khaulah. The latter died in Makkah.
Conclusion:
1- The Hadith
lays down that in the course of a disease which seems to prove fatal, one
cannot give more than one-third of the property in charity.
2- It is also
emphasized that one gets reward even for what he spends on his wife and
children.
3- One can
report to others his ailment or to seek treatment and ask them to supplicate
from him.
4- In the
matter of Sadaqah (charity), which one gives to seek the Pleasure of Allah, his
closest relatives. should always have priority and preference over others.
5. عن
أبي سعيد سعد بن مالك بن سنان الخدري رضي الله عنه أن نبي الله صلى الله عليه و
سلم قال : [ كان فيمن كان قبلكم رجل قتل تسعة وتسعين نفسا فسأل عن أعلم أهل الأرض
فدل على راهب فأتاه فقال إنه قتل تسعة وتسعين نفسا فهل له من توبة ؟ فقال لا فقتله
فكمل به مائة ثم سأل عن أعلم أهل الأرض فدل على رجل عالم فقال إنه قتل مائة نفس
فهل له من توبة ؟ فقال : نعم ومن يحول بينه وبين التوبة ؟ انطلق إلى أرض كذا وكذا
فإن بها أناسا يعبدون الله تعالى فاعبد الله معهم ولا ترجع إلى أرضك فإنها أرض سوء
. فانطلق حتى إذا نصف الطريق أتاه الموت فاختصمت فيه ملائكة الرحمة وملائكة العذاب
. فقالت ملائكة الرحمة : جاء تائبا مقبلا بقلبه إلى الله تعالى وقالت ملائمة
العذاب : إنه لم يعمل خيرا قط فأتاهم ملك في صورة آدمي فجعلوه بينهم - أي حكما -
فقال : قيسوا ما بين الأرضين فإلى أيتهما كان أدنى فهو له فقاسوا فوجدوه أدنى إلى
الأرض التي أراد فقبضته ملائكة الرحمة ] متفق عليه وفي
رواية في الصحيح [ فكان إلى القرية الصالحة أقرب بشبر فجعل من أهلها ] وفي رواية في الصحيح : [ فأوحى الله تعالى إلى هذه أن تباعدي
وإلى هذه أن تقربي وقال قيسوا ما بينهما فوجدوه إلى هذه أقرب بشبر فغفر له ] وفي رواية [ فنأى بصدره نحوها ]
Abu Sa`id Al-Khudri (May Allah be
pleased with him) reported: Prophet of Allah (PBUH) said: "There was a man
from among a nation before you who killed ninety-nine people and then made an
inquiry about the most learned person on the earth. He was directed to a monk.
He came to him and told him that he had killed ninety-nine people and asked him
if there was any chance for his repentance to be accepted. He replied in the
negative and the man killed him also completing one hundred. He then asked
about the most learned man in the earth. He was directed to a scholar. He told
him that he had killed one hundred people and asked him if there was any chance
for his repentance to be accepted. He replied in the affirmative and asked,
`Who stands between you and repentance? Go to such and such land; there (you
will find) people devoted to prayer and worship of Allah, join them in worship,
and do not come back to your land because it is an evil place.' So he went away
and hardly had he covered half the distance when death overtook him; and there
was a dispute between the angels of mercy and the angels of torment. The angels
of mercy pleaded, 'This man has come with a repenting heart to Allah,' and the
angels of punishment argued, 'He never did a virtuous deed in his life.' Then
there appeared another angel in the form of a human being and the contending
angels agreed to make him arbiter between them. He said, `Measure the distance
between the two lands. He will be considered belonging to the land to which he
is nearer.' They measured and found him closer to the land (land of piety)
where he intended to go, and so the angels of mercy collected his soul". Al-Bukhari and
Muslim. In another version: "He was found to be nearer to the locality of
the pious by a cubit and was thus included among them". Another version
says: "Allah commanded (the land which he wanted to leave) to move away
and commanded the other land (his destination) to draw nearer and then He said:
"Now measure the distance between them.' It was found that he was nearer
to his goal by a hand's span and was thus forgiven". It is also narrated
that he drew closer by a slight movement on his chest.
Commentary:
One comes to know from this Hadith
that the gate of Taubah is open even for the worst of the sinners; and Allah
forgives everyone provided he repents sincerely, the conditions for such
repentance have already been discussed.
It is the duty of a religious scholar
that while discussing a problem, he should keep in mind the psychological
aspects of the questioner and adopt a policy which neither causes a change in
the Injunction of Allah nor make the sinner reckless in his sins out of
frustration.
When a situation warrants, angels
appear in the form of men on Orders of Allah.
6. عن
صهيب رضي الله عنه أن رسول الله صلى الله عليه و سلم قال : كان ملك فيمن كان قبلكم
وكان له ساحر فلما كبر قال للملك : إني قد كبرت فابعث إلي غلاما أعلمه السحر .
فبعث إليه غلاما يعلمه وكان في طريقه إذا سلك راهب فقعد إليه وسمع كلامه فأعجبه
وكان إذا أتى الساحر مر بالراهب وقعد إليه فإذا أتى الساحر ضربه فشكا ذلك إلى
الراهب فقال : إذا خشيت الساحر فقل حبسني أهلي وإذا خشيت أهلك فقل حبسني الساحر .
فبينما هو على ذلك إذ أتى على دابة عظيمة قد حبست الناس . فقال : اليوم أعلم
الساحر أفضل أم الراهب أفضل ؟ فأخذ حجرا فقال : اللهم إن كان أمر الراهب أحب إليك
من أمر الساحر فاقتل هذه الدابة حتى يمضي الناس . فرماها فقتلها ومضى الناس . فأتى
الراهب فأخبره فقال له الراهب : أي نبي أنت اليوم أفضل مني قد بلغ من أمرك ما أرى
وإنك ستبتلى فإن ابتليت فلا تدل علي . وكان الغلام يبرئ الأكمه والأبرص ويداوي
الناس من سائر الأدواء فسمع جليس للملك كان قد عمي فأتاه بهدايا كثيرة فقال : ما
هاهنا لك أجمع إن أنت شفيتني . فقال : إني لا أشفي أحدا إنما يشفي الله تعالى فإن
آمنت بالله دعوت الله فشفاك . فآمن بالله فشفاه الله تعالى . فأتى الملك فجلس إليه
كما كان يجلس فقال له الملك : من رد عليك بصرك ؟ قال : ربي . قال : أولك رب غيري ؟
قال : ربي وربك الله . فأخذه فلم يزل يعذبه حتى دل على الغلام. فجيء بالغلام فقال
له الملك : أي بني قد بلغ من سحرك ما تبرئ الأكمه والأبرص وتفعل وتفعل فقال : إني
لا أشفي أحدا إنما يشفي الله تعالى . فأخذه فلم يعذبه حتى دل على الراهب . فجيء
بالراهب فقيل له ارجع عن دينك فأبى فدعا بالمنشار فوضع المنشار في مفرق رأسه فشقه
به حتى وقع شقاه . ثم جيء بجليس الملك فقيل له ارجع عن دينك فأبى فوضع المنشار في
مفرق رأسه فشقه به حتى وقع شقاه . ثم جيء بالغلام فقيل له ارجع عن دينك فأبى فدفعه
إلى نفر من أصحابه فقال : اذهبوا به إلى جبل كذا وكذا فاصعدوا به الجبل فإذا بلغتم
ذروته فإن رجع عن دينه وإلا فاطرحوه . فذهبوا به فصعدوا به الجبل فقال : اللهم
اكفنيهم بما شئت . فرجف بهم الجبل فسقطوا وجاء يمشي إلى الملك . فقال له الملك :
ما فعل أصحابك ؟ فقال : كفانيهم الله تعالى . فدفعه إلى نفر من أصحابه فقال :
اذهبوا به فاحملوه في قرقور وتوسطوا به البحر فإن رجع عن دينه وإلا فاقذفوه .
فذهبوا به فقال : اللهم اكفنيهم بما شئت . فانكفأت بهم السفينة فغرقوا وجاء يمشي
إلى الملك . فقال له الملك : ما فعل أصحابك ؟ فقال : كفانيهم الله تعالى . فقال
للملك : إنك لست بقاتلي حتى تفعل ما آمرك به . قال : ما هو ؟ قال : تجمع الناس في
صعيد واحد وتصلبني على جذع ثم خذ سهما من كنانتي ثم ضع السهم في كبد القوس ثم قل
بسم الله رب الغلام ثم ارمني فإنك إذا فعلت ذلك قتلتني . فجمع الناس في صعيد واحد
وصلبه على جذع ثم أخذ سهما من كنانته ثم وضع السهم في كبد القوس ثم قال بسم الله
رب الغلام ثم رماه فوقع السهم في صدغه فوضع يده في صدغه فمات . فقال الناس : آمنا
برب الغلام . فأتي الملك فقيل له : أرأيت ما كنت تحذر قد والله نزل بك حذرك : قد
آمن الناس . فأمر بالأخدود بأفواه السكك فخدت وأضرم فيها النيران وقال من لم يرجع
عن دينه فأقحموه فيها أو قيل له اقتحم . ففعلوا حتى جاءت امرأة ومعها صبي لها
فتقاعست أن تقع فيها فقال لها الغلام : يا أمه اصبري فإنك على الحق ] رواه مسلم
Suhaib (May
Allah be pleased with him) reported that the Messenger of Allah (PBUH) said,
"There lived a king before you and he had a court magician. As he (the
magician) grew old, he said to the king: `I have grown old, so send me a young
boy in order to teach him magic.' The king sent him a young boy to serve the
purpose. And on his way (to the magician) the young boy met a monk to whom he
listened to and liked it. It became his habit that on his way to the magician,
he would meet the monk and sit there and would come to the magician (late). The
magician used to beat him because of this delay. He complained about this to
the monk who said to him: 'When you feel afraid of the magician, say: Members
of my family detained me. And when you fear your family, say: The magician
detained me.' It so happened that there came a huge beast and it blocked the
way of the people, and the young boy said: 'I will know today whether the
magician or the monk is better.' He picked up a stone and said: `O Allah, if
the way of the monk is dearer to You than the way of the magician, bring about
death to the animal so that the people be able to move about freely.' He threw
that stone at it and killed it and the people began to move about freely. He
then came to the monk and told him the story. The monk said: `Son, today you
are superior to me. You have come to a stage where I feel that you would be
soon put to a trial, and in case you are put to a trial, do not reveal me.'
That young boy began to heal those born blind and the lepers and he, in fact,
began to cure people from all kinds of illnesses. When a courtier of the king
who had gone blind heard about him, he came to him with numerous gifts and
said, `If you cure me, all these things will be yours.' He said, `I myself do
not cure anyone. It is Allah, the Exalted, Alone Who cures; and if you affirm
faith in Allah, I shall also supplicate to Allah to cure you.' This courtier
affirmed his faith in Allah and Allah cured him. He came to the king and sat by
his side as he used to sit before. The king said to him, `Who restored your
eyesight?' He said, `My Rubb.' Thereupon he said, 'Do you have another lord
besides me?' He said, `My Rubb and your Rubb is Allah.' So the king kept
torturing him untill he revealed the young boy. The young boy was thus summoned
and the king said to him, 'O boy, it has been conveyed to me that you have
become so much proficient in your magic that you cure the blind and the lepers
and you do such and such.' Thereupon he said, `I do not cure anyone; it is Allah
Alone Who cures,' and the king took hold of him and began to torture him until
he revealed of the monk. The monk was summoned and it was said to him: `You
should turn back from your religion.' But he refused. The king sent for a saw,
placed it in the middle of his head and cut him into two parts that fell down.
Then the courtier of the king was brought forward and it was said to him: `Turn
back from your religion.' He, too, refused, and the saw was placed in the midst
of his head and he was torn into two parts. Then the boy was sent for and it
was said to him: `Turn back from your religion.' He refused. The king then
handed him over to a group of his courtiers, and said to them: `Take him to
such and such mountain; make him climb up that mountain and when you reach its
peak ask him to renounce his Faith. If he refuses to do so, push him to his
death.' So they took him and made him climb up the mountain and he said: `O
Allah, save me from them in any way you like,' and the mountain began to shake
and they all fell down (dead) and that young boy came walking to the king. The
king said to him, `What happened to your companions?' He said, `Allah has saved
me from them.' He again handed him to some of his courtiers and said: `Take him
and carry him in a boat and when you reach the middle of the sea, ask him to
renounce his religion. If he does not renounce his religion throw him (into the
water).' So they took him and he said: `O Allah, save me from them.' The boat
turned upside down and they all drowned except the young boy who came walking
to the king. The king said to him, `What happened to your companions?' He said,
`Allah has saved me from them,' and he said to the king: `You cannot kill me
until you do what I command you to do.' The king asked, `What is that?' He
said, `Gather all people in one place and tie me up to the trunk of a tree,
then take an arrow from my quiver and say: With the Name of Allah, the Rubb of
the boy; then shoot me. If you do that you will be able to kill me.' `The king
called the people in an open field and tied the young boy to the trunk of a
tree. He took out an arrow from his quiver, fixed in the bow and said, `With
the Name of Allah, the Rubb of the young boy,' he then shot the arrow and it
hit the boy's temple. The young boy placed his hand upon the temple where the
arrow had hit him and died. The people then said: `We believe in the Rubb of
this young boy.' The king was told: `Do you see what you were afraid of, by
Allah it has taken place; all people have believed.' The king then commanded
that trenches be dug and fire lit in them, and said: `He who would not turn
back from his (the young boy's) religion, throw him in the fire' or `he would
be ordered to jump into it.' They did so till a woman came with her child. She
felt hesitant in jumping into the fire. The child said to her: `O mother!
Endure (this ordeal) for you are on the Right Path". [Muslim].
Commentary:
1. The most
important lesson of this Hadith is that whatever difficulties one has to face
on the path of Deen, he should endure it with patience and determination; and
if interest of the Deen requires, one should sacrifice his life for it.
2. The
wonders displayed by righteous people are true. When Allah's Will and Wisdom
requires, He manifests these wonders through His slaves.
3. It is a
proof of the truth of the Qur'an that it has retold the great historical event
like Ashab-ul-Ukhdud which, buried in the dust of ages, had long been
forgotten.
4. It is not
possible to explain and interpret the Qur'an without the help of Ahadith. The
event of Ashsb-ul-Ukhdud mentioned in the Qur'an is an instance in point. It is
the Hadith that has brought into light the details of the event and clarified
its ambiguity.
5. Such
incidents are a source of strength for the faith of true believers.
7. عن
أبي هريرة رضي الله عنه أنه سمع النبي صلى الله عليه و سلم يقول : [ إن ثلاثة من
بني إسرائيل أبرص وأقرع وأعمى أراد الله أن يبتليهم فبعث إليهم ملكا . فأتى الأبرص
فقال : أي شيء أحب إليك ؟ قال : لون حسن وجلد حسن ويذهب عني الذي قد قذرني الناس .
فمسحه فذهب عنه قذره وأعطي لونا حسنا وجلدا حسنا . قال : فأي المال أحب إليك ؟ قال
: الإبل أو قال البقر . ( شك الراوي ) فأعطي ناقة عشراء فقال بارك الله لك فيها فأتى
الأقرع فقال : أي شيء أحب إليك ؟ قال : شعر حسن ويذهب عني هذا الذي قذرني الناس .
فمسحه فذهب عنه وأعطي شعرا حسنا . قال : فأي المال أحب إليك ؟ قال : البقر فأعطي
بقرة حاملا قال بارك الله لك فيها فأتى الأعمى فقال : أي شيء أحب إليك ؟ قال : أن
يرد الله إلي بصري فأبصر الناس . فمسحه فرد الله إليه بصره . قال: فأي المال أحب
إليك؟ قال: الغنم. فأعطي شاة والدا . فأنتج هذان وولد هذا فكان لهذا واد من الإبل
ولهذا واد من البقر ولهذا واد من الغنم . ثم إنه أتى الأبرص في صورته وهيئته فقال
: رجل مسكين قد انقطعت بي الحبال في سفري فلا بلاغ لي اليوم إلا بالله ثم بك أسألك
بالذي أعطاك اللون الحسن والجلد الحسن والمال بعيرا أتبلغ به في سفري . فقال :
الحقوق كثيرة . فقال : كأني أعرفك : ألم تكن أبرص يقذرك الناس فقيرا فأعطاك الله ؟
فقال : إنما ورثت هذا المال كابرا عن كابر . فقال : إن كنت كاذبا فصيرك الله إلى
ما كنت . وأتى الأقرع في صورته وهيئته فقال له مثل ما قال لهذا ورد عليه مثل ما رد
هذا . فقال : إن كنت كاذبا فصيرك الله إلى ما كنت وأتى الأعمى في صورته وهيئته
فقال : رجل مسكين وابن سبيل انقطعت بي الحبال في سفري فلا بلاغ لي اليوم إلا بالله
ثم بك أسألك بالذي رد عليك بصرك شاة أتبلغ بها في سفري . فقال : قد كنت أعمى فرد
الله إلي بصري فخذ ما شئت ودع ما شئت فوالله لا أجهدك اليوم بشيء أخذته لله عز و
جل . فقال : أمسك مالك فإنما ابتليتم فقد رضي عنك وسخط على صاحبيك ] متفق عليه
Abu Hurairah
(May Allah be pleased with him) said that: He heard the Prophet (PBUH) said:
"There were three men among the Banu Israel, one leper, one bald and one
blind. Allah wanted to test them. He therefore, sent to them an angel who came
to the leper and asked him what he would like best. He replied: "A good
colour, a good skin and to be rid of what makes me loathsome to people". He
(the angel) rubbed him and his loathsomeness vanished and he was given a good
colour and a good skin. He then asked him what type of property he would like
best. The leper replied that he would like camels - [or perhaps he said cattle,
for Ishaq (one of the subnarrator of the Hadith) was uncertain, either said:
'Camels,' or: 'Cattle']. He was given a pregnant she-camel. The angel invoked
for Allah's Blessing on it. The angel then went to the bald man and asked him
what he would like best and he replied: "Good hair and to be rid of what
makes me loathsome to people". The angel ran his hand over him and he was
given good hair. He then asked him what property he would like best. He replied
that he would like cattle, so he was given a pregnant cow. The angel invoked
Allah's Blessing on it. The angel then went to the blind man and asked him what
he would like best, and he replied: "I wish that Allah restore my sight to
me so that I may see people.'' Thereupon the angel ran his hand over him and
Allah restored his sight. The angel then asked what property he would like
best. He replied that he would like sheep, so he was given a pregnant ewe.
Flocks and herds were produced for the three men, the first having a valley
full of camels, the second one, a valley full of cows and the third one full of
sheep. Then the angel came in the form of a leper, to the one who had been a
leper, and said: "I am a poor man and my resources have been exhausted in
my journey, and my only means of reaching my destination are dependent on Allah
and then on you, so I ask you by Him Who gave you the good colour, the good
skin and the property, for a camel by which I may get to my destination".
He replied: "I have many dues to pay.'' The angel then said: "I think
I recognize you. Were you not a leper whom people found loathsome and a poor
man to whom Allah gave property?'' He replied: "I inherited this property
through generations". The angel said: "If you are telling a lie, may
Allah return you to your former condition". The angel went in the form of
a bald man to the one who had been bald, and said the same as he had said to
the former and received a similar reply. So he said: "If you are telling a
lie, may Allah return you to your former condition". The angel then went
to the one who had been blind and said: "I am a poor traveller and my
resources have been exhausted in my journey. My only means of reaching my
destination are dependant on Allah and then on you, so I ask you by Him Who
restored your eyesight for a sheep by which I may get to the end of my
journey". He replied: "Yes, I was blind. Allah restored my eyesight,
so take what you wish and leave what you wish. I swear by Allah that I shall
not argue with you today to return anything you take, as I give it for Allah's
sake". The angel said: "Keep your property. You have all simply been
put to a test, and Allah is pleased with you and displeased with both of your
companions". [Al-Bukhari and Muslim].
Commentary:
This Hadith tells us that abundance of property and wealth is also a trial. He
alone succeeds in this trial who in the midst of his riches does not forget
about Allah's Status and his own status. Rather than becoming proud of his
wealth, he takes pleasure in spending it in fulfilling the needs of people and
expresses gratitude to Him in practical terms. Those who take an opposite
course are regarded unsuccessful because on account of their wrong attitude,
they tend to falsehood, pride and miserliness which cause the displeasure of
Allah..
8. عن
ابن عباس رضي الله عنهما قال قال رسول الله صلى الله عليه وعلى آله وسلم : [ عرضت
على الأمم فرأيت النبي ومعه الرهيط والنبي ومعه الرجل والرجلان والنبي ليس معه أحد
إذ رفع لي سواد عظيم فظننت أنهم أمتي فقيل لي : هذا موسى وقومه ولكن انظر إلى
الأفق . فنظرت فإذا سواد عظيم فقيل لي : انظر إلى الأفق الآخر فإذا سواد عظيم فقيل
لي : هذه أمتك ومعهم سبعون ألفا يدخلون الجنة بغير حساب ولا عذاب . ثم نهض فدخل
منزله فخاض الناس في أولئك الذين يدخلون الجنة بغير حساب ولا عذاب . فقال بعضهم :
فلعلهم الذين صحبوا رسول الله صلى الله عليه و سلم وقال بعضهم : فلعلهم الذين ولدوا
في الإسلام فلم يشركوا بالله شيئا وذكروا أشياء فخرج عليهم رسول الله صلى الله
عليه و سلم فقال : [ ما الذي تخوضون فيه ؟ ] فأخبروه فقال : [ هم الذين لا يرقون
ولا يسترقون ولا يتطيرون وعلى ربهم يتوكلون ] فقام عكاشة بن محصن فقال : ادع الله
أن يجعلني منهم . فقال : [ أنت منهم ] ثم قام رجل آخر فقال : ادع الله أن يجعلني
منهم . فقال : [ سبقك بها عكاشة ] متفق عليه
Ibn `Abbas
(May Allah be pleased with them) reported: Messenger of Allah (PBUH) said,
"I was shown the past nations. I saw a Prophet who had a very small group
(less than ten in total) with him, another Prophet who was accompanied by only
one or two men and some did not have even one. Suddenly I was shown a huge
crowd and I thought that they were my Ummah, but I was told: 'This is Musa
(Moses) and his people, but look towards the other side.' I looked and beheld a
great assemblage. I was told: 'These are your people and amongst them there are
seventy thousand who shall enter Jannah without being taken to account or
torment". Then the Prophet (PBUH) stood up and went into his apartment,
and the Companions began to guess who may be those people who would enter
Jannah without any accounting or torment. Some said: "Probably, they are
the ones who kept company with Messenger of Allah (PBUH)". Others said: "Probably,
they are the ones who have been born as Muslims and have never associated
anyone with Allah in worship". Then Messenger of Allah (PBUH) came out and
asked, "What are you discussing?'' So they told him. He then said,
"They are those who do not make Ruqyah (blowing over themselves after
reciting the Qur'an or some prayers and supplications the Prophet (PBUH) used
to say) nor seek it, nor perceive omens (i.e., they are not pessimistic) but
keep trust in their Rubb (Allah).'' On this 'Ukashah bin Mihsan stood up and
asked: "Pray to Allah to make me one of them.'' The Prophet (PBUH) said,
"You are one of them.'' Then another man stood up and asked the same
thing. The Prophet (PBUH) answered, "'Ukashah has surpassed you".
Al-Bukhari
and Mulsim
Commentary:
This Hadith
mentions the importance of faith in Allah, inducement for having trust in Him
and the distinction of people who have these qualities.
Although the
practice of blowing over someone after reciting the Qur'an or supplications of
the Prophet (PBUH) and medical treatment are permissible but they who avoid
them because of their extreme trust in Allah and save themselves from bad omen,
enjoy a distinguished position.
These
conditions of various communities were shown to the Prophet (PBUH) in dreams
for the dreams of the Prophets reflect the truth, or by means of Revelation, or
he had witnessed them in the event of Isra (the Night Journey) of the Prophet
(PBUH).
The followers
of the Prophet (PBUH) exceed the followers of other Prophets in number.
9. عن
أبي نجيح العرباض بن سارية رضي الله عنه قال : وعظنا رسول الله صلى الله عليه و
سلم موعظة بليغة وجلت منها القلوب وذرفت منها العيون . فقلنا : يا رسول الله كأنها
موعظة مودع فأوصنا . قال : [ أوصيكم بتقوى الله والسمع والطاعة وإن تأمر عليكم عبد
[ حبشي ] وإنه من يعش منكم فسيرى اختلافا كثيرا فعليكم بسنتي وسنة الخلفاء
الراشدين المهديين عضوا عليها بالنواجذ وإياكم ومحدثات الأمور فإن كل بدعة ضلالة ]
رواه أبو داود والترمذي وقال حديث حسن صحيح
Irbad bin Sariyah (May Allah be pleased with him)
reported: One day Messenger of Allah (PBUH) delivered us a very eloquent
Khutbah on account of which eyes shed tears and hearts were full of tears. A
man said: "O Prophet of Allah, this is as if it were a parting advice. So
advise us". He (PBUH) said, "I admonish you to fear Allah, to listen
and obey even if an Abyssinian slave is appointed as your leader. Because
whosoever among you shall live after me, will see much discord. So hold fast to
my Sunnah and the examples of the Rightly-Guided Caliphs who will come after
me. Adhere to them and hold to it fast. Beware of new things (in Deen) because
every Bid`ah is a misguidance".
Commentary: This Hadith stresses piety, obedience to the
leader, following in the footsteps of the Prophet (PBUH) and the first four
noble caliphs. It strictly forbids innovation in Deen.
This
Hadith also reveals the prediction of the Prophet (PBUH) that the Muslim Ummah
will become a victim of dissension. He also prescribed the right means to
counteract it. The remedy that he has proposed for this problem is that Muslims
should never deviate from the path laid for them by him and his righteous
successors. This is the touchstone for discovering the truth from the mess of
different views. All the troubles of Muslims would come to an end if they
accept this as the one singular criterion of right and wrong.
.
10. عن
عائشة رضي الله عنها قالت قال رسول الله صلى الله عليه و سلم : [ من أحدث في أمرنا
هذا ما ليس منه فهو رد ] متفق عليه وفي رواية لمسلم [ من عمل عملا ليس عليه أمرنا
فهو رد ]
Aishah (May Allah be pleased with her) reported: Messenger
of Allah (PBUH) said, "If anyone introduces in our matter something which
does not belong to it, will be rejected".
The
narration in Muslim says: "If anybody introduces a practice which is not
authenticated by me, it is to be rejected".
Commentary: This Hadith lays down a very important
principle. Unfortunately, Muslims have not attached any importance to this
Hadith and the principle given in it with the result that innovations in the
Deen have become so common that they have been taken for true Deen; our people
act upon them and are made to practice them. One reason for this is their lack
of education and ignorance about Deen. The second reason is their lack of
understanding of the principle prescribed in this Hadith although it is stated
in very explicit terms. The principle that we learn from this
Hadith is that every such action or activity is innovation which is done as a
virtue and to gain the Pleasure of Allah but is not consonant with the
teachings of the Qur'an and Sunnah, or which does not agree with the
interpretation of the Nuss (text) given by the Companions of the Prophet (PBUH)
or their successors (Tabi`un). The reason being that the period of the
Companions and the Tabi`un is the Khair-ul-Qurun (the best of all generations).
Thus any action or activity that is deprived of the support of these
generations falls in the category of heresies.
11. عن
أبي عمرو جرير بن عبد الله رضي الله عنه قال : كنا في صدر النهار عند رسول الله
صلى الله عليه و سلم فجاءه قوم عراة مجتابي النمار أو العباء متقلدي السيوف عامتهم
من مضر بل كلهم من مضر فتمعر وجه رسول الله صلى الله عليه و سلم لما رأى بهم من
الفاقة فدخل ثم خرج فأمر بلالا فأذن وأقام فصلى ثم خطب فقال : { يا أيها الناس
اتقوا ربكم الذي خلقكم من نفس واحدة } إلى آخر الآية { إن الله كان عليكم رقيبا }
( النساء 1 ) والآية التي في آخر الحشر { يا أيها الذين آمنوا اتقوا الله ولتنظر
نفس ما قدمت لغد } تصدق رجل من ديناره من درهمه من ثوبه من صاع بره من صاع تمره
حتى قال : [ ولو بشق تمرة ] فجاء رجل من الأنصار بصرة كادت كفه تعجز عنها بل قد
عجزت ثم تتابع الناس حتى رأيت كومين من طعام وثياب حتى رأيت وجه رسول الله صلى
الله عليه و سلم يتهلل كأنه مذهبة . فقال رسول الله صلى الله عليه و سلم : [ من سن
في الإسلام سنة حسنة فله أجرها وأجر من عمل بها بعده من غير أن ينقص من أجورهم شيء
ومن سن في الإسلام سنة سيئة كان عليه وزرها ووزر من عمل بها من بعده من غير أن
ينقص من أوزارهم شيء ] رواه مسلم
Jarir bin
`Abdullah (May Allah be pleased with him) reported: We were with Messenger of
Allah (PBUH) shortly after dawn when there came to him some people clad in
woollen rags, or covered with sleeveless blankets; and with swords hanging down
from their necks. Most of them rather, all of them, belonged to the Mudar
tribe. The face of the Prophet (PBUH) changed when he saw them starving. Then
he went into his house and came out; then he commanded Bilal (May Allah be
pleased with him) to proclaim Adhan (call to prayers). So he proclaimed Adhan
and recited Iqamah and the Prophet (PBUH) led the Salat. Then he delivered a
Khutbah saying, "O mankind! Be dutiful to your Rubb, Who created you from
a single person (Adam), and from him (Adam) He created his wife (Eve), and from
them both He created many men and women; and fear Allah through Whom you demand
your (natural) rights, and do not sever the relations of kinship. Surely, Allah
is Ever an All-Watcher over you.'' (4:1) He also recited the Ayah which is in
the end of Surat Al-Hashr: "O you who believe! Fear Allah and keep your
duty to Him. And let every one look what he has sent forth for the
tomorrow". (59:18). Thereafter, every man gave in charity Dinar, Dirham,
clothes, measure-fulls of wheat and measure-fulls of dates till he said:
"(Give in charity) be it half a date". Then a man of the Ansar came
with a bag which was difficult for him to hold in his hand. Thereafter, the
people came successively (with charity) till I saw two heaps of food and
clothes. I noticed that the face of Messenger of Allah (PBUH) was glowing like
that of the bright moon or glittering gold. Then he (PBUH) said,
"Whosoever introduces a good practice in Islam, there is for him its
reward and the reward of those who act upon it after him without anything being
diminished from their rewards. And whosoever introduces an evil practice in
Islam, will shoulder its sin and the sins of all those who will act upon it,
without diminishing in any way their burden"
Commentary:
Some people try to deduce a proof for good innovations
from the words: "Mun sana' fi Al- islam sunah hasanah". Whosoever
introduces a good practice in Islam. Thus they classify innovations Bid`ah
into two categories, namely good innovations and bad innovations. But this is
wrong. No innovation can be good. It is always bad because it amounts to
inventing Shar`iah which no one has the right to do. Constitution of Shar`iah
is the exclusive Right of Allah Alone. It is He who constitutes the Shar`iah
and it is on His behest that His Prophets convey it to the people. Not to speak
of scholars and others.
What this
Hadith makes abundantly clear is that anyone who tries to find new ways and
means to preach and practice Islamic Shar`iah, which are later on adopted by
other people also, would not only get the reward of doing so but he will also be
rewarded for the endeavours of those who will after him continue them and
perform good deeds. But anything of which we do not find any trace in Shar`iah
is bad. It cannot be good in any case, no matter what means are adopted for
this purpose.
Other benefits
of this Hadith are self-evident and do not need further elaboration.
12.
عن
أبي برزة - براء ثم زاي - نضلة بن عبيد الأسلمي رضي الله عنه قال قال رسول الله
صلى الله عليه و سلم : [ لا تزول قدما عبد حتى يسأل عن عمره فيما أفناه وعن علمه
فيم فعل فيه وعن ماله من أين اكتسبه وفيم أنفقه وعن جسمه فيم أبلاه ] رواه الترمذي
وقال حديث حسن
Abu
Barzah (May Allah be pleased with him) reported: Messenger of Allah (PBUH)
said, "Man's feet will not move on the Day of Resurrection before he is
asked about his life, how did he consume it, his knowledge, what did he do with
it, his wealth, how did he earn it and how did he dispose of it, and about his
body, how did he wear it out.''
Commentary:
1.
This Hadith first of all highlights the importance and value of this transitory
life, every breath of which is invaluable. Not a moment of it should,
therefore, be wasted in the disobedience of Allah because one shall also be
made to account for it.
2.
Man shall also be answerable for his knowledge. Here, we find an inducement for
acquiring religious knowledge because that alone is beneficial for him. He
should make use of his knowledge for winning the pleasure of Allah. If he does
not do that then he must think about the justification for not doing so. He
must also think how he would be facing Allah on the Day of Resurrection.
3.
The question in respect of wealth raised in this Hadith clearly shows that one
should earn wealth by legitimate means only and spend it strictly in a lawful
manner. If he takes to unfair means of income or squanders it, he will be
sinful and required to account for the violation of the Divine injunctions.
4.
One should protect his body from everything that is unlawful and force himself
to submit to the Divine injunctions. When he is asked to account for neglecting
them, it will be difficult for him to escape the consequences of
accountability.
In
short, this Hadith makes one conscious of the accountability so that one keeps
it all the time in view so that he will be saved from humiliation on the Day of
Resurrection. How nice would it really be if one bears the accountability of
the Day of Resurrection always in mind!
13. عن
أبي عبد الرحمن عبد الله بن مسعود رضي الله عنه قال : كأني أنظر إلى رسول الله صلى
الله عليه و سلم يحكي نبيا من الأنبياء صلوات الله وسلامه عليهم ضربه قومه فأدموه
وهو يمسح الدم عن وجهه ويقول : [ اللهم اغفر لقومي فإنهم لا يعلمون ] متفق عليه.
Abdullah bin Mas`ud (May Allah be
pleased with him) reported: I can still recall as if I am seeing the Messenger
of Allah (PBUH) resembling one of the Prophets whose people scourged him and
shed his blood, while he wiped blood from his face, he said: "O Allah!
Forgive my people, because they certainly do not know".
Commentary:
It mentions the refined character and compassion of the Prophets which has an
important lesson for those who preach righteousness. They should be always
prepared to face hardships involved in inviting people to the right path and,
instead of retaliation, forgive their audience and pray for their guidance.
These noble qualities are extremely important for those who are devoted to
preach religion.
14. عن
أبي سعيد وأبي هريرة رضي الله عنهما عن النبي r
قال : [ما يصيب المسلم من نصب ولا وصب ولا هم ولا حزن ولا أذى ولا غم حتى الشوكة
يشاكها إلا كفر الله بها من خطاياه ] متفق عليه الوصب المرض
Abu Sa`id and Abu Hurairah (May Allah
be pleased with him) reported that the Prophet (PBUH) said: "Never a
believer is stricken with a discomfort, an illness, an anxiety, a grief or
mental worry or even the pricking of a thorn but Allah will expiate his sins on
account of his patience".
Commentary:
This Hadith mentions the special Grace and Mercy of Allah for the Muslims. It
relates how Allah turns the hardships and troubles suffered by a Muslim into a
means of expiation for his sins. But this is only possible if the believer exercises
patience. However, if he starts wailing instead of showing patience then beside
suffering hardships, he would be deprived of the reward which lies in bearing
them patiently. Thus, he shall have to take the burden of additional sins also.
15. عن
أبي يحيى صهيب بن سنان رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [
عجبا لأمر المؤمن إن أمره كله له خير وليس ذلك لأحد إلا للمؤمن : إن أصابته سراء
شكر فكان خيرا له وإن أصابته ضراء صبر فكان خيرا له ] رواه مسلم.
Abu Yahya
Suhaib bin Sinan (May Allah be pleased with him) reported that: The Messenger
of Allah (PBUH) said, "How wonderful is the case of a believer; there is
good for him in everything and this applies only to a believer. If prosperity
attends him, he expresses gratitude to Allah and that is good for him; and if
adversity befalls him, he endures it patiently and that is better for him".
Commentary: A
Muslim is required to behave in poverty and prosperity, affluence and hardship,
in the manner stated in this Hadith. It means that to forget Allah in prosperity,
rather than being thankful to Him for His Favour is defiance of His Orders.
Similarly, it is unbecoming of a Muslim that in troubles and turmoil, rather
being patient, he tends to weeping and crying, grousing and grieving against
the Will of Allah.
16. عن
أبي هريرة رضي الله عنه عن النبي صلى الله عليه وسلم قال: إِنَّ اللَّهَ لاَ
يَنْظُرُ إِلَى صُوَرِكُمْ وَأَمْوَالِكُمْ وَلَكِنْ يَنْظُرُ إِلَى قُلُوبِكُمْ
وَأَعْمَالِكُمْ. رواه مسلم وغيره.
7- Abu
Hurairah (May Allah be pleased with him) narrated: Messenger of Allah (PBUH)
said, "Allah does not look at your figures, nor at your attire but He
looks at your hearts and accomplishments".
Commentary:
This Hadith highlights the importance of sincerity and good intention. It is,
therefore, essential that every noble action should be based on these two
virtues; and heart should be free from all such things that destroy noble
deeds. Hypocrisy, ostentation, greed for wealth, riches and other wordly things
fall in the category of such evils. Since the true condition of heart is known
to Allah alone, the true position of one's actions will be known on the Day of
Resurrection when one will be requited for them by Alah. In this world, one
will be treated according to his apparent condition while his insight will be
left to Allah.
17. عن
أبي أمامة صدي بن عجلان الباهلي رضي الله عنه قال سمعت رسول الله صلى الله عليه و
سلم يخطب في حجة الوداع فقال : [ اتقوا الله وصلوا خمسكم وصوموا شهركم وأدوا زكاة
أموالكم وأطيعوا أمراءكم تدخلوا جنة ربكم ] رواه الترمذي في آخر كتاب الصلاة وقال
حديث حسن صحيح.
Abu Umamah
(May Allah be pleased with him) said: I heard Messenger of Allah (PBUH) during
the sermon of the Farewell Pilgrimage saying, "Be mindful of your duty to
Allah; perform your five daily Salat, observe Saum during the month (of
Ramadan) , pay the Zakat on your properties and obey your leaders; (if you do
so) you will enter the Jannah of your Rubb".
Commentary:
The word Wada`, means to say farewell. The Farewell Pilgrimage was the last
pilgrimage, the Prophet (PBUH) performed, and on this occasion he bade farewell
to the people and for this reason it came to be known as Hajjat-ul-Wada`.
Obedience of the rulers is stressed but it is conditional, that is to say, they
are to be obeyed only if their orders are not against the injunctions of Allah.
Similarly, their obedience is obligatory till such time that they do not do
anything which amounts to open disbelief. If any of these two things occurs,
then no obedience would be due to them.
18. عَنْ
أَبِي هُرَيْرَةَ عَنِ النَّبِيِّ صَلَّى اللَّه عَلَيْهِ وَسَلَّمَ قَالَ
سَبْعَةٌ يُظِلُّهُمُ اللَّهُ فِي ظِلِّهِ يَوْمَ لَا ظِلَّ إِلَّا ظِلُّهُ
الْإِمَامُ الْعَادِلُ وَشَابٌّ نَشَأَ فِي عِبَادَةِ رَبِّهِ وَرَجُلٌ قَلْبُهُ
مُعَلَّقٌ فِي الْمَسَاجِدِ وَرَجُلَانِ تَحَابَّا فِي اللَّهِ اجْتَمَعَا
عَلَيْهِ وَتَفَرَّقَا عَلَيْهِ وَرَجُلٌ طَلَبَتْهُ امْرَأَةٌ ذَاتُ مَنْصِبٍ
وَجَمَالٍ فَقَالَ إِنِّي أَخَافُ اللَّهَ وَرَجُلٌ تَصَدَّقَ أَخْفَى حَتَّى لَا
تَعْلَمَ شِمَالُهُ مَا تُنْفِقُ يَمِينُهُ وَرَجُلٌ ذَكَرَ اللَّهَ خَالِيًا
فَفَاضَتْ عَيْنَاهُ.
Narrated Abu
Huraira : The prophet said, Allah will
give shade to seven on the Day when there will be no shade but His. (These
seven persons are) a just ruler, a youth who has been brought up in the worship
of Allah (i.e.worships Allah sincerely from childhood), a man whose heart is
attached to the mosques (i. e. to pray the compulsory prayers in the mosque in
congregation), two persons who love each other only for Allah's sake and they
meet and part in Allah's cause only, a man who refuses the call of a charming
woman of noble birth for illicit intercourse with her and says: I am afraid of
Allah, a man who gives charitable gifts so secretly that his left hand does not
know what his right hand has given (i. e. nobody knows how much he has given in
charity), and a person who remembers Allah in privacy and his eyes are then
flooded with tears."
19. عن
ابْنَ عَبَّاسٍ قَالَ كَانَ النَّبِيُّ r
إِذَا قَامَ مِنَ اللَّيْلِ يَتَهَجَّدُ قَالَ اللَّهُمَّ لَكَ الْحَمْدُ أَنْتَ
قَيِّمُ السَّمَاوَاتِ وَالأَرْضِ وَمَنْ فِيهِنَّ وَلَكَ الْحَمْدُ لَكَ مُلْكُ
السَّمَاوَاتِ وَالأَرْضِ وَمَنْ فِيهِنَّ وَلَكَ الْحَمْدُ أَنْتَ نُورُ
السَّمَاوَاتِ وَالْأَرْضِ وَمَنْ فِيهِنَّ وَلَكَ الْحَمْدُ أَنْتَ مَلِكُ
السَّمَاوَاتِ وَالأَرْضِ وَلَكَ الْحَمْدُ أَنْتَ الْحَقُّ وَوَعْدُكَ الْحَقُّ
وَلِقَاؤُكَ حَقٌّ وَقَوْلُكَ حَقٌّ وَالْجَنَّةُ حَقٌّ وَالنَّارُ حَقٌّ
وَالنَّبِيُّونَ حَقٌّ وَمُحَمَّدٌ صَلَّى اللَّه عَلَيْهِ وَسَلَّمَ حَقٌّ
وَالسَّاعَةُ حَقٌّ اللَّهُمَّ لَكَ أَسْلَمْتُ وَبِكَ آمَنْتُ وَعَلَيْكَ تَوَكَّلْتُ
وَإِلَيْكَ أَنَبْتُ وَبِكَ خَاصَمْتُ وَإِلَيْكَ حَاكَمْتُ فَاغْفِرْ لِي مَا
قَدَّمْتُ وَمَا أَخَّرْتُ وَمَا أَسْرَرْتُ وَمَا أَعْلَنْتُ أَنْتَ الْمُقَدِّمُ
وَأَنْتَ الْمُؤَخِّرُ لَا إِلَهَ إِلَّا أَنْتَ أَوْ لَا إِلَهَ غَيْرُكَ. قَالَ
سُفْيَانُ وَزَادَ عَبْدُ الْكَرِيمِ أَبُو أُمَيَّةَ: وَلا حَوْلَ وَلَا قُوَّةَ
إِلَّا بِاللَّهِ.
Narrated Ibn
'Abbas' (R:) When the prophet (S:)
got up at night to offer the Tahajjud prayer, he used to say: Allah! All
the praises are for you. You are the Holder of the Heavens and the earth, And
whatever is in them. All the praises are for You; You have the possession of
the Heavens and the Earth And whatever is in them. All the praises are for You;
You are the Light of the Heavens and the Earth And all the praises are for You;
You are the King of the Heavens and the Earth; And all the praises are for You;
You are the Truth and Your Promise is the truth, And to meet You il true, Your
Word is the truth And Paradise is true And Hell is true and all the Prophets
(Peace be upon them) are true; And Muhammad (SM:) is true, And the day of
Resurrection is true. O Allah! I surrender (my will) to You; I believe in You
and depend on You. and repent to You, And with Your help I argue (with my
opponents, the non-believers) And I take You as a judge (to judge between us).
Please forgive me my previous And future sins; And whatever concealed or
revealed And You are the One who make (some people) forward. There is none to
be worshipped but You.
Sufyan said
that 'Abdul Karim Abu Umaiya added to the above, 'Wala haula wala quwata illa
billah' (there is neither might nor power except with Allah).
20. عَنْ
عَبْدِ اللَّهِ بْنِ عَمْرِو بْنِ الْعَاصِ قَالَ سَمِعْتُ رَسُولَ اللَّهِ صَلَّى
اللَّه عَلَيْهِ وَسَلَّمَ يَقُولُ إِنَّ اللَّهَ لَا يَقْبِضُ الْعِلْمَ
انْتِزَاعًا يَنْتَزِعُهُ مِنَ الْعِبَادِ وَلَكِنْ يَقْبِضُ الْعِلْمَ بِقَبْضِ
الْعُلَمَاءِ حَتَّى إِذَا لَمْ يُبْقِ عَالِمًا اتَّخَذَ النَّاسُ رُءُوسًا
جُهَّالا فَسُئِلُوا فَأَفْتَوْا بِغَيْرِ عِلْمٍ فَضَلُّوا وَأَضَلُّوا. البخاري،
كتاب العلم، 100.
Allah does
not take away the knowledge by taking it away from (the hearts of) the people.
But He takes it away by the death of the pious learned men, till when none of
the (religious) learned men remains, people will take as their leaders ignorant
persons, who when consulted will give their verdict without knowledge. So they
will go astray and will lead the people astray.
21. عَنْ
أَبِي سَعِيدٍ الْخُدْرِيِّ قَالَتِ النِّسَاءُ لِلنَّبِيِّ صلى الله عَلَيْهِ
وَسَلَّمَ غَلَبَنَا عَلَيْكَ الرِّجَالُ فَاجْعَلْ لَنَا يَوْمًا مِنْ نَفْسِكَ
فَوَعَدَهُنَّ يَوْمًا لَقِيَهُنَّ فِيهِ فَوَعَظَهُنَّ وَأَمَرَهُنَّ فَكَانَ
فِيمَا قَالَ لَهُنَّ مَا مِنْكُنَّ امْرَأَةٌ تُقَدِّمُ ثَلاثَةً مِنْ وَلَدِهَا
إِلَّا كَانَ لَهَا حِجَابًا مِنَ النَّارِ فَقَالَتِ امْرَأَةٌ وَاثْنَتَيْنِ
فَقَالَ وَاثْنَتَيْنِ.
(Some) women
said to the Prophet r: Men are taking
all your time, so fix a day of you for us. On that he promised them one day. In
the promised day he met them, delivered his precious lecture to them and gave
them guidance and command. Once during such a lesson the Prophet r said: A women
whose three children die will be shielded by them from the Hell fire. On that a
woman asked: If only two die? He replied: Even two (will shield her from the
Hell-fire).
22. عَنْ
عَامِرِ بْنِ عَبْدِاللَّهِ بْنِ الزُّبَيْرِ عَنْ أَبِيهِ قَالَ قُلْتُ
لِلزُّبَيْرِ إِنِّي لا أَسْمَعُكَ تُحَدِّثُ عَنْ رَسُولِ اللَّهِ صَلَّى اللَّه
عَلَيْهِ وَسَلَّمَ كَمَا يُحَدِّثُ فُلانٌ وَفُلانٌ قَالَ أَمَا إِنِّي لَمْ
أُفَارِقْهُ وَلَكِنْ سَمِعْتُهُ يَقُولُ مَنْ كَذَبَ عَلَيَّ فَلْيَتَبَوَّأْ
مَقْعَدَهُ مِنَ النَّارِ.
I said to my father, I do not hear
you narrating Hadith/ traditions of the Prophet r
as I hear so and so (some other companions) narrating. He said, I did not
depart him (I was always with him, so it is not for lack of my knowledge) but I
head him saying, Whoever tells a lie against me, then surely let him occupy his
seat in the Hellfire.
23. عَنْ
عَبْدِ اللَّهِ بْنِ عَمْرٍو رَضِي اللَّه عَنْهمَا أَنَّ رَجُلا سَأَلَ
النَّبِيَّ صَلَّى اللَّه عَلَيْهِ وَسَلَّمَ: أَيُّ الإِسْلامِ خَيْرٌ؟ قَالَ:
تُطْعِمُ الطَّعَامَ وَتَقْرَأُ السَّلامَ عَلَى مَنْ عَرَفْتَ وَمَنْ لَمْ
تَعْرِفْ.
A man asked,
Which acts of Islam is the best? He replied, To feed others and greet everyone
whether he is known or unknown.
24. عَنِ الْمَعْرُورِ هُوَ ابْنُ سُوَيْدٍ عَنْ أَبِي ذَرٍّ
قَالَ رَأَيْتُ عَلَيْهِ بُرْدًا وَعَلَى غُلامِهِ بُرْدًا فَقُلْتُ لَوْ أَخَذْتَ
هَذَا فَلَبِسْتَهُ كَانَتْ حُلَّةً وَأَعْطَيْتَهُ ثَوْبًا آخَرَ فَقَالَ كَانَ
بَيْنِي وَبَيْنَ رَجُلٍ كَلَامٌ وَكَانَتْ أُمُّهُ أَعْجَمِيَّةً فَنِلْتُ
مِنْهَا فَذَكَرَنِي إِلَى النَّبِيِّ صَلَّى اللَّه عَلَيْهِ وَسَلَّمَ فَقَالَ
لِي أَسَابَبْتَ فُلانًا قُلْتُ نَعَمْ قَالَ أَفَنِلْتَ مِنْ أُمِّهِ قُلْتُ
نَعَمْ قَالَ إِنَّكَ امْرُؤٌ فِيكَ جَاهِلِيَّةٌ قُلْتُ عَلَى حِينِ سَاعَتِي
هَذِهِ مِنْ كِبَرِ السِّنِّ قَالَ نَعَمْ هُمْ إِخْوَانُكُمْ جَعَلَهُمُ اللَّهُ
تَحْتَ أَيْدِيكُمْ فَمَنْ جَعَلَ اللَّهُ أَخَاهُ تَحْتَ يَدِهِ فَلْيُطْعِمْهُ
مِمَّا يَأْكُلُ وَلْيُلْبِسْهُ مِمَّا يَلْبَسُ وَلَا يُكَلِّفُهُ مِنَ الْعَمَلِ
مَا يَغْلِبُهُ فَإِنْ كَلَّفَهُ مَا يَغْلِبُهُ فَلْيُعِنْهُ عَلَيْهِ * البخاري،
كتاب الأدب.
I saw AbuDhar
wearing a garment and his slave was wearing a garment (of the same kind). I
said to Abu Dhar, If you take this garment of your slave and wear it along with
yours, you will have a nice suit (costume) and you may give him another
garment. Abu Dhar said, There was a quarrel between me and another man whose
mother was a non Arab and I called her bad names. The man mentioned me
(complained) tho the Prophet r. The Prophet r said, Did you
abuse so and so? I said, Yes. He said, Did you call his mother bad names? I
said, Yes. He said, You still have the traits (characteristic) of (the
Pre-Islamic) ignorance. I said, (Do I still have ignorance) even now in my old
age? He said, Yes. They (slaves or servants) are your brothers whom Allah put
under your command. So, the one under whose hand (command) Allah has put his
brother, should feed them what he eats, give them dresses of what he wears and
should not ask him to do a thing beyond his capacity. If he has to ask him to
do a hard task, he should help him therein.
25. عن
عَائِشَةُ رَضِي اللَّه عَنْهَا قَالَتْ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّه
عَلَيْهِ وَسَلَّمَ يَغْزُو جَيْشٌ الْكَعْبَةَ فَإِذَا كَانُوا بِبَيْدَاءَ مِنَ
الأَرْضِ يُخْسَفُ بِأَوَّلِهِمْ وَآخِرِهِمْ قَالَتْ قُلْتُ يَا رَسُولَ اللَّهِ
كَيْفَ يُخْسَفُ بِأَوَّلِهِمْ وَآخِرِهِمْ وَفِيهِمْ أَسْوَاقُهُمْ وَمَنْ لَيْسَ
مِنْهُمْ قَالَ يُخْسَفُ بِأَوَّلِهِمْ وَآخِرِهِمْ ثُمَّ يُبْعَثُونَ عَلَى
نِيَّاتِهِمْ، رواه البخاري في كتاب البيوع، رقم 2118.
An army will
invade the Ka’ba and when the invaders reach Al-Baida, all the ground will sink
and swallow the whole army. I said, O Allah’s Apostle, How will they sink into
the ground while amongst them will be their ordinary people or their markets
(the people who worked in business and not invaders) and people not belonging
to them? The Prophet r said replied,
All of those people will sink, but they will be resurrected and judged
according to their intention.
26. عن
مَعْنَ بْنَ يَزِيدَ رَضِي اللَّه عَنْه قَالَ: بَايَعْتُ رَسُولَ اللَّهِ صَلَّى
اللَّه عَلَيْهِ وَسَلَّمَ أَنَا وَأَبِي وَجَدِّي وَخَطَبَ عَلَيَّ فَأَنْكَحَنِي
وَخَاصَمْتُ إِلَيْهِ وَكَانَ أَبِي يَزِيدُ أَخْرَجَ دَنَانِيرَ يَتَصَدَّقُ
بِهَا فَوَضَعَهَا عِنْدَ رَجُلٍ فِي الْمَسْجِدِ فَجِئْتُ فَأَخَذْتُهَا
فَأَتَيْتُهُ بِهَا فَقَالَ وَاللَّهِ مَا إِيَّاكَ أَرَدْتُ فَخَاصَمْتُهُ إِلَى
رَسُولِ اللَّهِ صَلَّى اللَّه عَلَيْهِ وَسَلَّمَ فَقَالَ لَكَ مَا نَوَيْتَ يَا
يَزِيدُ وَلَكَ مَا أَخَذْتَ يَا مَعْنُ، البخاري، كتاب الزكاة، 1422.
My
grandfather, my father and I gave solemn pledge to Allah’ Apostle. The Prophet r got me engaged
and then got me married. One day I went to the Prophet r with a
complaint. My father Yazid had taken some gold coins for charity and had kept
them with a man in the mosque (to give them to the poor). I went and took them
and brought them to him (my father). My father said, By Allah! I did not intend
to give them to you. I took the case to Allah’s Apostle r. On that he
said, O Yazid, you will be rewarded for what you intended. O Ma’n, whatever you
have taken is yours.
27. عن
أبي بكر قال: سَمِعْتُ رَسُولَ اللَّهِ صَلَّى اللَّه عَلَيْهِ وَسَلَّمَ يَقُولُ
إِذَا الْتَقَى الْمُسْلِمَانِ بِسَيْفَيْهِمَا فَالْقَاتِلُ وَالْمَقْتُولُ فِي
النَّارِ فَقُلْتُ يَا رَسُولَ اللَّهِ هَذَا الْقَاتِلُ فَمَا بَالُ الْمَقْتُولِ
قَالَ إِنَّهُ كَانَ حَرِيصًا عَلَى قَتْلِ صَاحِبِهِ، البخاري، كتاب الإيمان، 31.
When two
Muslims meet (fight) each other with their swords, both the murderer as well as
the murdered will go to the Hell fire. I said, O Allah’s Apostle, it is all
right for the murderer , but what about the murdered one? Allah’s Apostle r replied, He was
surely eager/ He surely had the intention to kill his companion.
28. عَنْ
عَبْدِاللَّهِ رَضِي اللَّه عَنْه عَنِ النَّبِيِّ صَلَّى اللَّه عَلَيْهِ
وَسَلَّمَ قَالَ إِنَّ الصِّدْقَ يَهْدِي إِلَى الْبِرِّ وَإِنَّ الْبِرَّ يَهْدِي
إِلَى الْجَنَّةِ وَإِنَّ الرَّجُلَ لَيَصْدُقُ حَتَّى يَكُونَ صِدِّيقًا وَإِنَّ
الْكَذِبَ يَهْدِي إِلَى الْفُجُورِ وَإِنَّ الْفُجُورَ يَهْدِي إِلَى النَّارِ
وَإِنَّ الرَّجُلَ لَيَكْذِبُ حَتَّى يُكْتَبَ عِنْدَ اللَّهِ كَذَّابًا *،
البخاري، كتاب الأدب، 6094.
Truthfulness
leads to righteousness and righteousness leads to Paradise. Ana a man keeps on
speaking (telling???) the truth until he becomes a truthful person. Falsehood/
Telling lies/ Lying leads to immorality and sin. And sin leads to the Hell Fire
and a man keeps on telling lies till he is written before Allah, a liar.
فجر= to act
immorally, sin, live licentiously, lead a dissolute life, indulge in
debauchery,
فجور= Immorality,
iniquity, depravation, debauchery, licentiousness, Libertinism
29. عَنْ
أَبِي هُرَيْرَةَ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّه عَلَيْهِ وَسَلَّمَ
إِنَّ اللَّهَ قَالَ مَنْ عَادَى لِي وَلِيًّا فَقَدْ آذَنْتُهُ بِالْحَرْبِ وَمَا
تَقَرَّبَ إِلَيَّ عَبْدِي بِشَيْءٍ أَحَبَّ إِلَيَّ مِمَّا افْتَرَضْتُ عَلَيْهِ
وَمَا يَزَالُ عَبْدِي يَتَقَرَّبُ إِلَيَّ بِالنَّوَافِلِ حَتَّى أُحِبَّهُ
فَإِذَا أَحْبَبْتُهُ كُنْتُ سَمْعَهُ الَّذِي يَسْمَعُ بِهِ وَبَصَرَهُ الَّذِي
يُبْصِرُ بِهِ وَيَدَهُ الَّتِي يَبْطِشُ بِهَا وَرِجْلَهُ الَّتِي يَمْشِي بِهَا
وَإِنْ سَأَلَنِي لَأُعْطِيَنَّهُ وَلَئِنِ اسْتَعَاذَنِي لأُعِيذَنَّهُ وَمَا
تَرَدَّدْتُ عَنْ شَيْءٍ أَنَا فَاعِلُهُ تَرَدُّدِي عَنْ نَفْسِ الْمُؤْمِنِ
يَكْرَهُ الْمَوْتَ وَأَنَا أَكْرَهُ مَسَاءَتَهُ. صحيح البخاري. 81- كتاب الرقاق،
38- باب التواضع، رقم 6502. فتح الباري 11/340.
Narrated Abu
Huraira: Allah’s Apostle said: Allah said: I will declare war against him who
shows hostility to a pious worshipper of Mine. And the most beloved things with
which My slave comes nearer to Me, is what I have enjoined upon him. And My
slave keeps coming closer to me through performing extra optional good deeds
till I love him. And when I love him I become his sense of hearing with which
he hears, and his sense of sight with which he sees, and his hand with which he
grips, and his leg with which he walks. And if he asks Me, I will give him and
if he asks my protection/ refuge, I will protect him. (give him My refuge). And
I do not hesitate to do anything as I hesitate to take the soul of the
believer, for he hates death and I hate to disappoint him.
Allah, the
Exalted, said, I will declare war against him who shows hostility to a pious
worshipper of Mine. The most beloved deeds with which My slave comes closer to
Me are the obligatory deeds. My slave keeps coming closer to Me through the
voluntary deeds until I love him. And when I love him, I become his hearing
with which he hears, his sight with which he sees, his hand with which he grips
and his leg with which he walks. If he asks Me (for anything), I will give it
to him. And If he seeks refuge in Me, I will give him refuge. I do not hesitate
about anything as much as I hesitate about seizing the soul of My faithful
servant; he hates death and I hate hurting him.
30. عَنْ
أَبِي هُرَيْرَةَ رَضِي اللَّه عَنْه قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّه
عَلَيْهِ وَسَلَّمَ كُلُّ سُلامَى مِنَ النَّاسِ عَلَيْهِ صَدَقَةٌ كُلَّ يَوْمٍ
تَطْلُعُ فِيهِ الشَّمْسُ يَعْدِلُ بَيْنَ الاثْنَيْنِ صَدَقَةٌ وَيُعِينُ
الرَّجُلَ عَلَى دَابَّتِهِ فَيَحْمِلُ عَلَيْهَا أَوْ يَرْفَعُ عَلَيْهَا
مَتَاعَهُ صَدَقَةٌ وَالْكَلِمَةُ الطَّيِّبَةُ صَدَقَةٌ وَكُلُّ خُطْوَةٍ
يَخْطُوهَا إِلَى الصَّلاةِ صَدَقَةٌ وَيُمِيطُ الأَذَى عَنِ الطَّرِيقِ صَدَقَةٌ.
صحيح البخاري، 56- كتاب الجهاد والسير، 128- باب من أخذ بالركاب ونحوه، رقم 2989.
فتح الباري 7/132.
Everyday with
sunrise there is a (compulsory) charity to be given for every joint of the
human body. That is: Every day every human being should give some amount in
charity for every joint of his body. (As a sign of gratitude to Allah.) (It is
necessary that the charity should be from money only. Every action in
worshiping Allah or serving His creation is considered as charity.) To judge
justly between two persons is regarded as charity. To help a man is concerning
his riding animal by helping him to ride it of by lifting his luggage on it is
also regarded as charity. (Saying) a good word is also considered as charity.
Every step taken on one’ way to offer the compulsory prayer (in the mosque) is
regarded as charity. To remove a harmful thing from the way is also an act of
charity.
31. عَنْ
أَبِي هُرَيْرَةَ رَضِي اللَّه عَنْهم أَنَّ رَسُولَ اللَّهِ صَلَّى اللَّه
عَلَيْهِ وَسَلَّمَ قَالَ بَيْنَا رَجُلٌ يَمْشِي فَاشْتَدَّ عَلَيْهِ الْعَطَشُ
فَنَزَلَ بِئْرًا فَشَرِبَ مِنْهَا ثُمَّ خَرَجَ فَإِذَا هُوَ بِكَلْبٍ يَلْهَثُ
يَأْكُلُ الثَّرَى مِنَ الْعَطَشِ فَقَالَ لَقَدْ بَلَغَ هَذَا مِثْلُ الَّذِي
بَلَغَ بِي فَمَلَأَ خُفَّهُ ثُمَّ أَمْسَكَهُ بِفِيهِ ثُمَّ رَقِيَ فَسَقَى
الْكَلْبَ فَشَكَرَ اللَّهُ لَهُ فَغَفَرَ لَهُ قَالُوا يَا رَسُولَ اللَّهِ
وَإِنَّ لَنَا فِي الْبَهَائِمِ أَجْرًا قَالَ فِي كُلِّ كَبِدٍ رَطْبَةٍ أَجْرٌ
تَابَعَهُ حَمَّادُ بْنُ سَلَمَةَ وَالرَّبِيعُ بْنُ مُسْلِمٍ عَنْ مُحَمَّدِ بْنِ
زِيَادٍ. صحيح البخاري، 42-كتاب المساقاة، 9- باب فضل سقي الماء، رقم 2363. فتح
الباري 5/40.
Chapter: the
Virtue (superiority/ wrong translation) of providing water Vol-3 page 322.
Narrated Abu
Huraira, Allah’s Apostle r said: While a
man was walking, he felt thirsty and went down a well and drank water from it.
On coming out of it, he saw a dog panting and eating mud because of excessive
thirst. The man said: `This (dog) is afflicted with the same problem as I was
suffering from.’ So he (went down the well), filled his shoe with water, caught
hold of it with his teeth and climbed up and watered the dog. (and give it to
the dog to drink). Allah thanked him for his good deed and forgave him. The
people asked: ‘O Messenger of Allah, Is there a reward for us in serving the
animals?’ He replied: Yes, there is a reward in serving any animate (any living/
breathing creature).
كبد= liver,
interior, heart, middle, center. رطبة= moist, damp,
wet, fresh, cool, tender. (في كل كبد رطبة) In every wet/ tender/ fresh liver/ heart)
that in every living creature)
32. عن
أبي موسى الأشعري عَنِ النَّبِيِّ صَلَّى اللَّه عَلَيْهِ وَسَلَّمَ قَالَ: عَلَى
كُلِّ مُسْلِمٍ صَدَقَةٌ فَقَالُوا يَا نَبِيَّ اللَّهِ فَمَنْ لَمْ يَجِدْ قَالَ
يَعْمَلُ بِيَدِهِ فَيَنْفَعُ نَفْسَهُ وَيَتَصَدَّقُ قَالُوا فَإِنْ لَمْ يَجِدْ
قَالَ يُعِينُ ذَا الْحَاجَةِ الْمَلْهُوفَ قَالُوا فَإِنْ لَمْ يَجِدْ قَالَ
فَلْيَعْمَلْ بِالْمَعْرُوفِ وَلْيُمْسِكْ عَنِ الشَّرِّ فَإِنَّهَا لَهُ
صَدَقَةٌ، صحيح البخاري، 24- كتاب الزكاة، 30- باب علي كل مسلم صدقة، فمن لم يجد
فليعمل بالمعروف. رقم 1445. (وفي حديث آخر بهذا المعنى متفق عليه عَنْ أَبِي ذَرٍّ
قَالَ قُلْتُ يَا رَسُولَ اللَّهِ أَيُّ الأَعْمَالِ أَفْضَلُ قَالَ الإِيمَانُ
بِاللَّهِ وَالْجِهَادُ فِي سَبِيلِهِ قَالَ قُلْتُ أَيُّ الرِّقَابِ أَفْضَلُ
قَالَ أَنْفَسُهَا عِنْدَ أَهْلِهَا وَأَكْثَرُهَا ثَمَنًا قَالَ قُلْتُ فَإِنْ
لَمْ أَفْعَلْ قَالَ تُعِينُ صَانِعًا أَوْ تَصْنَعُ لأَخْرَقَ قَالَ قُلْتُ يَا
رَسُولَ اللَّهِ أَرَأَيْتَ إِنْ ضَعُفْتُ عَنْ بَعْضِ الْعَمَلِ قَالَ تَكُفُّ
شَرَّكَ عَنِ النَّاسِ فَإِنَّهَا صَدَقَةٌ مِنْكَ عَلَى نَفْسِكَ)
Narrated Abu
Musa Ashari, that the Prophet (peace be upon him) said: Every Muslim has to
give in charity. The people asked: O Allah’s Prophet, If someone has nothing to
give, what will he do? He said: He should work with his hand and benefit
himself and give in charity (from what he earns). The people further asked: If
he can not find even that?. He replied, He should help the needy who appeal for
help. Then the people asked: If he can not do that? He replied, Then he should
perform good deeds and keep away for the evil deeds and this will be regarded
as charitable deeds. (In another Hadith: You refrain from harming others/ you
should abstain from doing any harm or evil to anybody else, and that will be
considered/ regarded as a charity from you to yourself). Do not inflict any
harm to anybody else...
المعروف= beneficial,
good, kindness, beneficence, .... الشر= evil,
mischief, injustice, harm, vice, sin....
33. عَنْ
أَبِي هُرَيْرَةَ أَنَّ رَسُولَ اللَّهِ r
قَالَ كُلُّ أُمَّتِي يَدْخُلُونَ الْجَنَّةَ إِلَّا مَنْ أَبَى قَالُوا يَا
رَسُولَ اللَّهِ وَمَنْ يَأْبَى قَالَ مَنْ أَطَاعَنِي (Obey)
دَخَلَ الْجَنَّةَ وَمَنْ عَصَانِي (Disobey) فَقَدْ أَبَى، صحيح البخاري، كتاب الاعتصام
بالكتاب والسنة، رقم 7280. (أبى: refuse، decline)
All my followers will enter Paradise
except those who refuse. They said: O Allah’s Apostle, Who will refuse? He
said: Whoever obeys me will enter Paradise and whoever disobeys me is the one
who refuses (to enter it).
34. عن
أسامة قَالَ: سمعت رسول الله r يَقُولُ: يُجَاءُ
بِالرَّجُلِ يَوْمَ الْقِيَامَةِ فَيُلْقَى فِي النَّارِ فَتَنْدَلِقُ أَقْتَابُهُ
فِي النَّارِ فَيَدُورُ كَمَا يَدُورُ الْحِمَارُ بِرَحَاهُ فَيَجْتَمِعُ أَهْلُ
النَّارِ عَلَيْهِ فَيَقُولُونَ أَيْ فُلانُ مَا شَأْنُكَ أَلَيْسَ كُنْتَ
تَأْمُرُنَا بِالْمَعْرُوفِ وَتَنْهَانَا عَنِ الْمُنْكَرِ قَالَ كُنْتُ آمُرُكُمْ
بِالْمَعْرُوفِ وَلَا آتِيهِ وَأَنْهَاكُمْ عَنِ الْمُنْكَرِ وَآتِيهِ، صحيح
البخاري، 59- كتاب بدء الخلق، 10- باب صفة النار وأنها مخلوقة، رقم 3267. فتح
الباري 6/331.
A man will be
brought on the Day of Judgement/ Day of Resurrection and thrown in the
hellfire, so that his intestines will come out. He will go around (rotate/
roam) like a donkey that goes around a millstone. The people (residents) of
Hellfire will gather around him and say, ‘O so-and-so, What is wrong with you?
Didn’t you used to instruct (order, command, teach, direct) us to do good deeds
and forbid (prohibit, ban, discourage) us to do bad deeds?’ He will reply,
‘Yes, I used to order you to do good deeds, but I did not do them myself and I
used to forbid you to do bat things, yet I used to do them myself.
35. عن
عَائِشَةَ رَضِي اللَّه عَنْهَا فَقَالَتْ: إِنَّ النَّبِيَّ صَلَّى اللَّه
عَلَيْهِ وَسَلَّمَ قَالَ مَنْ ظَلَمَ قِيدَ شِبْرٍ مِنَ الْأَرْضِ طُوِّقَهُ مِنْ
سَبْعِ أَرَضِينَ، صحيح البخاري، كتاب المظالم والغصب، رقم 2453. وبهذا اللفظ رواه
البخاري عن سعيد بن زيد أيضا. وفي رواية أخرى عن عبد الله بن عمر عن النبي r:
"من أخذ من الأرض شيئاً بغير حقه خسف به يوم القيامة إلى سبع أرضين".
والأحاديث الثلاثة في نفس الباب.
Narrated
Aisha, Allah’s Apostle (صلى الله عليه وسلم) said: Whoever
usurps even one span of the land of somebody unjustly, his neck will be
encircled with ti down the seven earths (on the Day of Resurrection). Narrated
Abdullah bin Umar, Allah’s Apostle (صلى الله عليه وسلم) said: Whoever
takes a piece of the land of others unjustly, he will sink down the seven
earths on the Day of Resurrection.
ظلم= do wrong or evil, treat unjustly, oppress,
harm.... غصب= to take away by force or illegally,
extort, seize unlawfully, usurp, take illegal possession...
36. عَنِ
ابْنِ عَبَّاسٍ رَضِي اللَّه عَنْهمَا أَنَّ النَّبِيَّ صَلَّى اللَّه عَلَيْهِ
وَسَلَّمَ بَعَثَ مُعَاذًا إِلَى الْيَمَنِ فَقَالَ اتَّقِ دَعْوَةَ الْمَظْلُومِ
فَإِنَّهَا لَيْسَ بَيْنَهَا وَبَيْنَ اللَّهِ حِجَابٌ، صحيح البخاري، كتاب
الزكاة، 1496، وكتاب المظالم والغصب، رقم 2448
Beware, from
the curse of the oppressed, as there is no screen between his invocation and
Allah. (Allah will respond to his invocation and punish the oppressor sooner or
later).
37. عَنْ
أَبِي أُمَامَةَ أَنَّ رَسُولَ اللَّهِ صلى الله عَلَيْهِ وَسَلَّمَ قَالَ مَنِ
اقْتَطَعَ حَقَّ امْرِئٍ مُسْلِمٍ بِيَمِينِهِ فَقَدْ أَوْجَبَ اللَّهُ لَهُ
النَّارَ وَحَرَّمَ عَلَيْهِ الْجَنَّةَ فَقَالَ لَهُ رَجُلٌ وَإِنْ كَانَ شَيْئًا
يَسِيرًا يَا رَسُولَ اللَّهِ قَالَ وَإِنْ قَضِيبًا مِنْ أَرَاكٍ. مسلم، كتاب
الإيمان، رقم 137.
Whosoever
takes property/ right of a Muslim by a false oath of pledge, Allah will impose
on him the Hellfire (impose on him to be in the Hellfire) and will make the
Paradise forbidden to him. (Forbid him from Paradise). One man asked: O
Messenger of Allah, If it is a very small or simple thing? He said: Even it is
a stick or cut-of branch of Arak tree.
38. عَنِ
النُّعْمَانِ بْنِ بَشِيرٍ قَالَ قَالَ رَسُولُ اللَّهِ صلى الله عَلَيْهِ
وَسَلَّمَ مَثَلُ الْمُؤْمِنِينَ فِي تَوَادِّهِمْ وَتَرَاحُمِهِمْ
وَتَعَاطُفِهِمْ مَثَلُ الْجَسَدِ إِذَا اشْتَكَى مِنْهُ عُضْوٌ تَدَاعَى لَهُ
سَائِرُ الْجَسَدِ بِالسَّهَرِ وَالْحُمَّى. صحيح مسلم، كتاب البر والصلة والآداب،
رقم 2586. وهو بلفظ قريب في صحيح البخاري، كتاب الأدب، رقم 6011.
Muslims are
so kind to one another, so loving to one another, so merciful to one another
that they resemble one body. If any part of the body suffer from any kind of
illness, then the whole body falls down in sleeplessness and fever for this
part.
Example of
Muslims in their mutual love, mercifulness, kindness like one body, if any part
of the body is not well, then the whole body falls down in sleeplessness and
fever for this part.
39. عن
عَبْدَ اللَّهِ بْنَ عُمَرَ رَضِي اللَّه عَنْهمَا أَنَّ رَسُولَ اللَّهِ صَلَّى
اللَّه عَلَيْهِ وَسَلَّمَ قَالَ الْمُسْلِمُ أَخُو الْمُسْلِمِ لا يَظْلِمُهُ
وَلَا يُسْلِمُهُ وَمَنْ كَانَ فِي حَاجَةِ أَخِيهِ كَانَ اللَّهُ فِي حَاجَتِهِ
وَمَنْ فَرَّجَ عَنْ مُسْلِمٍ كُرْبَةً فَرَّجَ اللَّهُ عَنْهُ كُرْبَةً مِنْ
كُرُبَاتِ يَوْمِ الْقِيَامَةِ وَمَنْ سَتَرَ مُسْلِمًا سَتَرَهُ اللَّهُ يَوْمَ
الْقِيَامَةِ. صحيح البخاري، كتاب المظالم والغصب، رقم 2442. وفي رواية مسلم عَنْ أَبِي هُرَيْرَةَ قَالَ
قَالَ رَسُولُ اللَّهِ صَلَّى اللَّه عَلَيْهِ وَسَلَّمَ لَا تَحَاسَدُوا وَلَا
تَنَاجَشُوا وَلَا تَبَاغَضُوا وَلَا تَدَابَرُوا وَلَا يَبِعْ بَعْضُكُمْ عَلَى
بَيْعِ بَعْضٍ وَكُونُوا عِبَادَ اللَّهِ إِخْوَانًا الْمُسْلِمُ أَخُو
الْمُسْلِمِ لَا يَظْلِمُهُ وَلَا يَخْذُلُهُ وَلَا يَحْقِرُهُ التَّقْوَى
هَاهُنَا وَيُشِيرُ إِلَى صَدْرِهِ ثَلَاثَ مَرَّاتٍ بِحَسْبِ امْرِئٍ مِنَ
الشَّرِّ أَنْ يَحْقِرَ أَخَاهُ الْمُسْلِمَ كُلُّ الْمُسْلِمِ عَلَى الْمُسْلِمِ
حَرَامٌ دَمُهُ وَمَالُهُ وَعِرْضُهُ. صحيح مسلم، كتاب البر والصلة والآداب، رقم
2564.
Narrated
Abdullah bin Umar, Allah’s Apostle (صلى الله عليه وسلم) said: A Muslim
is a brother of another Muslim. So he should not oppress him, nor should he
hand him over to an oppressor. Whoever fulfilled the needs of his brother,
Allah will fulfil his needs. Whosoever brought his brother out of the
discomforts, Allah will bring him out of the discomforts of the Day of
Resurrection and whoever screened a Muslim, Allah will screen him on the Day of
Resurrection.
Do not be
jealous of one another, do not hate one another, do not desert one another.
........ But become brotherly slaves and worshipers of Allah....
38. (92-8)
Narrated Abu Huraira (Ra:) Allah's Apostle said, "Beware of suspicion, for
suspicion is the worst kind of lying. Do not look for the others' faults, do
not do spying on one another, do not practise Najsh (1) and do not be jealous
of one another, and do not hate one another, and do not desert (stop talking
to) one another. And O, Allah's worshippers! Be brothers!"
40. عن
أُمَّ كُلْثُومٍ بِنْتَ عُقْبَةَ أَنَّهَا سَمِعَتْ رَسُولَ اللَّهِ صَلَّى اللَّه
عَلَيْهِ وَسَلَّمَ يَقُولُ لَيْسَ الْكَذَّابُ الَّذِي يُصْلِحُ بَيْنَ النَّاسِ
فَيَنْمِي خَيْرًا أَوْ يَقُولُ خَيْرًا. صحيح البخاري، كتاب الصلح، رقم 2692.
إصلاح= make peace,
bring together, conciliate, reconciliation.
41. عن
حَارِثَةَ بْنَ وَهْبٍ الْخُزَاعِيَّ قَالَ سَمِعْتُ النَّبِيَّ صَلَّى اللَّه
عَلَيْهِ وَسَلَّمَ يَقُولُ أَلَا أُخْبِرُكُمْ بِأَهْلِ الْجَنَّةِ كُلُّ ضَعِيفٍ
مُتَضَعِّفٍ لَوْ أَقْسَمَ عَلَى اللَّهِ لَأَبَرَّهُ أَلَا أُخْبِرُكُمْ بِأَهْلِ
النَّارِ كُلُّ عُتُلٍّ جَوَّاظٍ مُسْتَكْبِرٍ... قال أنس: كانت الأمة من إمام أهل
المدينة تأخذ بيد رسول الله r فتنطلق به حيث
شاءت". صحيح البخاري، كتاب تفسير القرآن، 4918. وكتاب الأدب، 6072.
Shall I
inform you about the people of Paradise? They comprise every obscure
unimportant humble person and if he takes Allah’s Oath that He will do that
thing, Allah will fulfil his oath (by doing that). Shall I inform you about the
people of the Fire? They comprise every cruel, violent, proud and conceited
person. Anas added: Any of the female slaves of Medina could take hold of the
hand of Allah’ Apostle and take him wherever she wished (That is, he was so
humble to each and every person, irrespective of their social status or
importance, that such an ordinary person can meet him, talk to him, even
accompany him to anywhere...)
42. عَنِ
ابْنِ عُمَرَ رَضِي اللَّه عَنْهمَا أَنَّ رَسُولَ اللَّهِ صلى الله عَلَيْهِ
وَسَلَّمَ يَقُولُ: كُلُّكُمْ رَاعٍ وَكُلُّكُمْ مَسْئُولٌ عَنْ رَعِيَّتِهِ
الْإِمَامُ رَاعٍ وَمَسْئُولٌ عَنْ رَعِيَّتِهِ وَالرَّجُلُ رَاعٍ فِي أَهْلِهِ
وَهُوَ مَسْئُولٌ عَنْ رَعِيَّتِهِ وَالْمَرْأَةُ رَاعِيَةٌ فِي بَيْتِ زَوْجِهَا
وَمَسْئُولَةٌ عَنْ رَعِيَّتِهَا وَالْخَادِمُ رَاعٍ فِي مَالِ سَيِّدِهِ
وَمَسْئُولٌ عَنْ رَعِيَّتِهِ قَالَ وَحَسِبْتُ أَنْ قَدْ قَالَ وَالرَّجُلُ رَاعٍ
فِي مَالِ أَبِيهِ وَمَسْئُولٌ عَنْ رَعِيَّتِهِ وَكُلُّكُمْ رَاعٍ وَمَسْئُولٌ
عَنْ رَعِيَّتِهِ، صحيح البخاري، كتاب الجمعة، رقم 892، وكتاب النكاح، رقم 5188،
وكتاب الأحكام، 7132.
All of you
are guardians and responsible (will be asked before Allah) for your wards and
the things under your care. The ruler is the guardian of his subjects and is
responsible for them. A man is the guardian of his family and is responsible
for them. A woman is the guardian of her husband’s house and is responsible for
it. A servant is the guardian of his master’s belongings and is responsible for
them. I thought that he also said, A man is guardian of his father’s property
and is responsible for it. All of you are guardians and responsible for your
wards and the things under your care.
43. عن
عَبْدِ اللَّهِ قَالَ سَأَلْتُ النَّبِيَّ صَلَّى اللَّه عَلَيْهِ وَسَلَّمَ أَيُّ
الْعَمَلِ أَحَبُّ إِلَى اللَّهِ قَالَ الصَّلاةُ عَلَى وَقْتِهَا قَالَ ثُمَّ
أَيٌّ قَالَ ثُمَّ بِرُّ الْوَالِدَيْنِ قَالَ ثُمَّ أَيٌّ قَالَ الْجِهَادُ فِي
سَبِيلِ اللَّهِ. صحيح البخاري، كتاب الصلاة، رقم 527. والأدب، 5970.
(بر: To be
reverent, dutiful, devoted to the parents ....)
44. عَنْ
أَبِي هُرَيْرَةَ رَضِي اللَّه عَنْهم قَالَ جَاءَ رَجُلٌ إِلَى رَسُولِ اللَّهِ
صلى الله عَلَيْهِ وَسَلَّمَ فَقَالَ يَا رَسُولَ اللَّهِ مَنْ أَحَقُّ النَّاسِ
بِحُسْنِ صَحَابَتِي قَالَ أُمُّكَ قَالَ ثُمَّ مَنْ قَالَ ثُمَّ أُمُّكَ قَالَ
ثُمَّ مَنْ قَالَ ثُمَّ أُمُّكَ قَالَ ثُمَّ مَنْ قَالَ ثُمَّ أَبُوكَ، صحيح
البخاري، كتاب الأدب، رقم 5971، وفي رواية مسلم: قَالَ r:
أُمُّكَ ثُمَّ أُمُّكَ ثُمَّ أُمُّكَ ثُمَّ أَبُوكَ ثُمَّ أَدْنَاكَ أَدْنَاكَ.
A
man came to Allah’ Apostle r and said, O
Allah’s Apostle, Who is more entitled to be treated with the best companionship
(most respectfully, most graciously, ...)
by me? The Prophet r said, Your
mother, The man said, Who is next? The Prophet r said, Your
mother. The man further said, Who is next? The Prophet r said, Your
mother. The man asked for the fourth time, Who is next. He said: Your father.
45. عَنْ
أَنَسِ بْنِ مَالِكٍ عَنِ النَّبِيِّ صَلَّى اللَّه عَلَيْهِ وَسَلَّمَ قَالَ
أَكْبَرُ الْكَبَائِرِ الْإِشْرَاكُ بِاللَّهِ وَقَتْلُ النَّفْسِ وَعُقُوقُ
الْوَالِدَيْنِ وَقَوْلُ الزُّورِ أَوْ قَالَ وَشَهَادَةُ الزُّورِ، البخاري، كتاب
الديات، 6871.
The
biggest of the great sins is to join partners in worship with Allah, to kill a
soul, (which Allah has forbidden to kill), to be undutiful or unkind to one’s
parents and to give false of forged statements or to give false witness.
10. Narrated Abu
Bakar's (Ra:) :Apostle (sa:) said, "Shall I not inform you of the biggest
of the great sins?" We said, "Yes, O Allah's Apostle" He said,
"To join partners in worship with Allah: (1) to be undutiful to one's
parents," The Prophet (Sa) sat up
after he had been reclining and added, " And I warn you against giving
forged statement and a false witness ; I warn you against giving a forged
statement and a false witness." The
Prophet (Sa:) kept on saying that warning till we thought that he would not
stop.
46. عَنْ
أَنَسٍ رَضِي اللَّهم عَنْهم قَالَ خَطَبَ رَسُولُ اللَّهِ صلى الله عَلَيْهِ
وَسَلَّمَ خُطْبَةً مَا سَمِعْتُ مِثْلَهَا قَطُّ قَالَ لَوْ تَعْلَمُونَ مَا
أَعْلَمُ لَضَحِكْتُمْ قَلِيلًا وَلَبَكَيْتُمْ كَثِيرًا قَالَ فَغَطَّى أَصْحَابُ
رَسُولِ اللَّهِ صلى الله عَلَيْهِ وَسَلَّمَ وُجُوهَهُمْ لَهُمْ خَنِينٌ، صحيح
البخاري، تفسير القرآن، 4621.
The
Prophet r delivered a sermon the like of which I had
never heard before. He said, ‘If you knew what I know, then you would have
laughed little and wept much. On hearing that, the companions of the Prophet r covered their
faces and the sound of their weeping was heard...
47. عَنْ
جَابِرِ بْنِ عَبْدِ اللَّهِ رَضِي اللَّه عَنْهمَا أَنَّ رَسُولَ اللَّهِ صَلَّى
اللَّه عَلَيْهِ وَسَلَّمَ قَالَ رَحِمَ اللَّهُ رَجُلا سَمْحًا إِذَا بَاعَ
وَإِذَا اشْتَرَى وَإِذَا اقْتَضَى. البخاري، البيوع، 2076.
May
Allah’s mercy be on him who is lenient (easy gentle sympathetic generous) in
his buying, selling, and in demanding back his money
48. عَنْ
عَائِشَةَ قَالَتْ كَانَ النَّبِيُّ صلى الله عَلَيْهِ وَسَلَّمَ يَذْكُرُ اللَّهَ
عَلَى كُلِّ أَحْيَانِهِ *
The
prophet r used to remember (glorify) Allah at all
times.
49. عَنْ
عَائِشَةَ رَضِي اللَّه عَنْهَا قَالَتْ قَالَ النَّبِيُّ r:
لا تَسُبُّوا الأَمْوَاتَ فَإِنَّهُمْ قَدْ أَفْضَوْا إِلَى مَا قَدَّمُوا.
البخاري، الجنائز، 1393، الرقاق، 5616
Do
not abuse the dead, because they have reached the result of what they
forwarded.
50. عَنْ
أَبِي نَضْرَةَ حَدَّثَنِي مَنْ سَمِعَ خُطْبَةَ رَسُولِ اللَّهِ r
فِي وَسَطِ أَيَّامِ التَّشْرِيقِ فَقَالَ يَا أَيُّهَا النَّاسُ أَلا إِنَّ
رَبَّكُمْ وَاحِدٌ وَإِنَّ أَبَاكُمْ وَاحِدٌ أَلَا لَا فَضْلَ لِعَرَبِيٍّ عَلَى
أَعْجَمِيٍّ وَلَا لِعَجَمِيٍّ عَلَى عَرَبِيٍّ وَلَا لِأَحْمَرَ عَلَى أَسْوَدَ
وَلَا أَسْوَدَ عَلَى أَحْمَرَ إِلَّا بِالتَّقْوَى، رواه أحمد.
O
people, Your God is one and your father (Adam) is one. An Arab is not better
than a non-Arab and a non-Arab is not better than an Arab, and a red (white
with little red) person is not better than a black person and a black person is
not better than a red person, except in piety.
(Colors
and races mentioned in Hadith are examples. It means, in Islam, No one is
better than another because of his color or race. All human beings are equal
irrespective of color, race, origin or any other consideration.)
51. عن
أنس بن مالك قال: قال رسول الله r: انصر أخاك ظالماً
أو مظلوماً. قالوا: يا رسول الله، هذا ننصره مظلوماً، فكيف ننظره ظالماً؟ قال:
تأخذ فوق يديه". البخاري، كتاب المظالم، 5- باب أعن أخاك ظالماً أو مظلوماً.
Narrated
Anas, Allah’s Apostle (صلى الله عليه وسلم) said: Help
your brother whether he is an oppressor of he is an oppressed one. The people
asked: O Allah’s Apostle, It is all right to help him if he is oppressed, but
how should we help him if he is an oppressor? The Prophet (صلى
الله عليه وسلم) said: By preventing him from oppressing
others.
52. عَنِ
الْبَرَاءِ بْنِ عَازِبٍ قَالَ أَمَرَنَا النَّبِيُّ r
بِسَبْعٍ وَنَهَانَا عَنْ سَبْعٍ أَمَرَنَا بِاتِّبَاعِ الْجَنَائِزِ وَعِيَادَةِ
الْمَرِيضِ وَإِجَابَةِ الدَّاعِي وَنَصْرِ الْمَظْلُومِ وَإِبْرَارِ الْقَسَمِ
وَرَدِّ السَّلامِ وَتَشْمِيتِ الْعَاطِسِ وَنَهَانَا عَنْ آنِيَةِ الْفِضَّةِ
وَخَاتَمِ الذَّهَبِ وَالْحَرِيرِ وَالدِّيبَاجِ وَالْقَسِّيِّ وَالْإِسْتَبْرَقِ.
البخاري، الجنائز، 1239. وفي لفظ آخر للبخاري: "أَمَرَنَا النَّبِيُّ صلى
الله عَلَيْهِ وَسَلَّمَ بِسَبْعٍ وَنَهَانَا عَنْ سَبْعٍ أَمَرَنَا بِعِيَادَةِ
الْمَرِيضِ وَاتِّبَاعِ الْجِنَازَةِ وَتَشْمِيتِ الْعَاطِسِ وَإِبْرَارِ
الْقَسَمِ وَنَصْرِ الْمَظْلُومِ وَإِفْشَاءِ السَّلامِ وَإِجَابَةِ الدَّاعِي
وَنَهَانَا عَنْ خَوَاتِيمِ الذَّهَبِ وَعَنْ آنِيَةِ الْفِضَّةِ وَعَنِ
الْمَيَاثِرِ وَالْقَسِّيَّةِ وَالْإِسْتَبْرَقِ وَالدِّيبَاجِ، البخاري، النكاح،
5175.
The Prophet r ordered us to
do seven things and prohibited us from doing seven things. He ordered us to do
the following seven things: To pay a visit to the sick (inquiring about his
health), to follow funeral processions, to say to a sneezer, ‘May Allah be
merciful to you’ (if he says, ‘Praise be to Allah’, to return greetings, to
help the oppressed, to accept invitations, to help others fulfil their
oaths......
53. عن
أبي موسى عن النبي r: "المؤمن
للمؤمن كالبنيان يشد بعضه بعضا، وشبك بين أصابعه" البخاري، كتاب المظالم، باب
نصر المظلوم،
A believer to
another believer is like a building whose different parts enforce each other.
the Prophet r then clasped his hands with the fingers
interlaced...
54. عن
عبد الله بن عمر عن النبي r:
"الظلم ظلمات يوم القيامة" البخاري كتاب المظالم، 9- باب الظلم ظلمات
يوم القيامة
Oppression
will be multiple darkness on the Day of Resurrection.
55. عَنْ
أَبِي هُرَيْرَةَ قَالَ: قَالَ رَسُولُ اللَّهِ r:
مَنْ كَانَتْ لَهُ مَظْلَمَةٌ لِأَخِيهِ مِنْ عِرْضِهِ أَوْ شَيْءٍ
فَلْيَتَحَلَّلْهُ مِنْهُ الْيَوْمَ قَبْلَ أَنْ لا يَكُونَ دِينَارٌ وَلَا
دِرْهَمٌ إِنْ كَانَ لَهُ عَمَلٌ صَالِحٌ أُخِذَ مِنْهُ بِقَدْرِ مَظْلَمَتِهِ
وَإِنْ لَمْ تَكُنْ لَهُ حَسَنَاتٌ أُخِذَ مِنْ سَيِّئَاتِ صَاحِبِهِ فَحُمِلَ
عَلَيْهِ". البخاري، كتاب المظالم والغصب، باب من كانت له مظلمة ....، رقم
2449.
Whoever has oppressed another person
concerning his reputation or anything else, he should beg him to forgive him
(he should beg his pardon) before the Day of Resurrection. As in that Day there
will be no money (to compensate for wrong deeds), but if he has good deeds,
they (those good deeds) will be taken from him according to his oppression that
he has done (they will be taken from him in proportionate to his acts of
oppression and given to the oppressed). If he has no good deeds, the sins of
the oppressed person will be loaded on him.
56. عَنِ
الْمُغِيرَةِ بْنِ شُعْبَةَ عَنِ النَّبِيِّ صَلَّى اللَّه عَلَيْهِ وَسَلَّمَ
قَالَ إِنَّ اللَّهَ حَرَّمَ عَلَيْكُمْ عُقُوقَ الْأُمَّهَاتِ وَمَنْعًا وَهَاتِ
وَوَأْدَ الْبَنَاتِ وَكَرِهَ لَكُمْ قِيلَ وَقَالَ وَكَثْرَةَ السُّؤَالِ
وَإِضَاعَةَ الْمَالِ، البخاري، الأدب، 5975.
Allah has
forbidden you to be undutiful to your mothers, to withhold (what you should
give) or demand (what you do not deserve) and to bury your daughters alive. And
Allah has disliked that you talk too much about ohters, ask to many questions
(in religion) or waste your property.
Narrated
Al-Mughira: The Prophet (Sa:) said. "Allah has forbidden you to be
undutiful to your mothers, to withhold (what you should give) of demand (what
you do not deserve), and to bury your daughters alive. And Allah has disliked
that you talk too much about others, ask too many questions (in religion), or
waste your property.'
57. عن
أَبِي بَكْرَةَ أَنَّ رَجُلا ذُكِرَ عِنْدَ النَّبِيِّ r
فَأَثْنَى عَلَيْهِ رَجُلٌ خَيْرًا فَقَالَ النَّبِيُّ r:
وَيْحَكَ قَطَعْتَ عُنُقَ صَاحِبِكَ يَقُولُهُ مِرَارًا إِنْ كَانَ أَحَدُكُمْ
مَادِحًا لَا مَحَالَةَ فَلْيَقُلْ أَحْسِبُ كَذَا وَكَذَا إِنْ كَانَ يُرَى
أَنَّهُ كَذَلِكَ وَحَسِيبُهُ اللَّهُ (والله حسيبه) وَلَا يُزَكِّي عَلَى اللَّهِ
أَحَدًا رواه البخاري في كتاب الأدب، باب ما يكره من التمادح. ورواه في كتاب
الشهادات أيضا.
35. (87-8)
Narrated Abu Bakra: A man was mentioned before the Prophet e and another
man Praised him greatly. The Prophet e said, "Woe unto you! You
have cut the neck of your friend!" The Prophet e repeated
this sentence many times and said, "If it is indispensable for anyone of
you to praise someone, then he should say, 'I think that he is such and such’-
if he really thinks that he is such- ‘Allah is the One Who will take his
accounts (as He knows his reality) and no-one can sanctify anybody before
Allah"
58. عَنْ
أَبِي هُرَيْرَةَ عَنِ النَّبِيِّ صَلَّى اللَّه عَلَيْهِ وَسَلَّمَ قَالَ
إِيَّاكُمْ وَالظَّنَّ فَإِنَّ الظَّنَّ أَكْذَبُ الْحَدِيثِ وَلَا تَحَسَّسُوا
وَلَا تَجَسَّسُوا وَلَا تَحَاسَدُوا وَلَا تَدَابَرُوا وَلَا تَبَاغَضُوا
وَكُونُوا عِبَادَ اللَّهِ إِخْوَانًا *، رواه البخاري، في كتاب الأدب، باب ما
ينهى من التحاسد والتدابر، رقم 6064.
37. (90-8)
Narrated Abu Huraira (Ra:) : The Prophet e said, "Beware of
suspicion, for suspicion is the worst of false tales; and do not look for the
others' faults and do not spy, and do not desert (cut your relation with) one
another, and do not hate one another; and O Allah's worshippers! Be brothers
(as Allah has ordered you!")
59. عن
هُرَيْرَةَ قال: سَمِعْتُ رَسُولَ اللَّهِ صلى الله عَلَيْهِ وَسَلَّمَ يَقُولُ
كُلُّ أُمَّتِي مُعَافًى إِلَّا الْمُجَاهِرِينَ وَإِنَّ مِنَ الْمُجَاهَرَةِ أَنْ
يَعْمَلَ الرَّجُلُ بِاللَّيْلِ عَمَلًا ثُمَّ يُصْبِحَ وَقَدْ سَتَرَهُ اللَّهُ
عَلَيْهِ فَيَقُولَ يَا فُلَانُ عَمِلْتُ الْبَارِحَةَ كَذَا وَكَذَا وَقَدْ بَاتَ
يَسْتُرُهُ رَبُّهُ وَيُصْبِحُ يَكْشِفُ سِتْرَ اللَّهِ عَنْهُ، رواه البخاري، في
كتاب الأدب، باب ستر المؤمن على نسفه، رقم 6069.
39. (95-8)
Narrated Abu Huraira (Ra:) : I heard
Allah's Apostle e saying,
"All the sins of my followers will be forgiven except those of the
Mujahirin (those who commit a sin openly or disclose their sins to the Prople).
An example of such disclosure is that a person commits a sin at night and
though Allah screens it from the public then he comes in the morning and say,
'O so-and-so, I did such-and-such (evil) deed yesterday,' though he spent his
night screened by his Lord (none knowing about his sin). And in the morning he
re-moves Allah's screen from himself."
60. أول
ما يحاسب به العبد يوم القيامة الصلاة، فإن صلحت صلح له سائر عمله، وإن فسدت فسد
سائر عمله
The
prayer is the first thing that the person will be accounted for on the Day of Judgement.
If it is properly performed, the rest of his deeds will be likewise. If it is
corrupted or , the rest of his deeds will be bad.
61. عَنْ
أَنَسٍ رَضِي اللَّه عَنْه عَنِ النَّبِيِّ صَلَّى اللَّه عَلَيْهِ وَسَلَّمَ
قَالَ: لا يُؤْمِنُ أَحَدُكُمْ حَتَّى يُحِبَّ لِأَخِيهِ مَا يُحِبُّ لِنَفْسِهِ.
None of you can be a true believer
until/ unless he loves for his brother (other people) what he loves for
himself.
62. الدعاء
هو العبادة/ أفضل العبادة الدعاء: The most virtuous act of worship is
supplication
63. إن
الرجل ليدرك بحسن خلقه درجات قائم الليل وصائم النهار
The person of
good manners and good morality will get the same reward as the person who prays
during the night and fasts during the day.
64. عَنْ
عَبْدِ اللَّهِ بْنِ عَمْرٍو عَنِ النَّبِيِّ r
قَالَ: مَنْ قَتَلَ مُعَاهَدًا (وفي بعض الروايات: له ذمة الله وذمة رسوله) لَمْ
يَرِحْ رَائِحَةَ الْجَنَّةِ وَإِنَّ رِيحَهَا تُوجَدُ مِنْ مَسِيرَةِ أَرْبَعِينَ
عَامًا، (وفي بعض الروايات: حرم الله عليه الجنة) رواه البخاري في كتاب الجزية
والموادعة، رقم 3166.
Whoever
has killed a non Muslim living in Muslim country legally/ a legal non Muslim
citizen of resident of a Muslim country, shall not smell the fragrance of
Paradise, though its fragrance is found for a span of forty years. (in other
narration: Allah will make Paradise forbidden for him)
65. عن
عَبْدَ اللَّهِ رَضِي اللَّه عَنْه قَالَ: قال النَّبِيُّ صَلَّى اللَّه عَلَيْهِ
وَسَلَّمَ أَوَّلُ مَا يُقْضَى بَيْنَ النَّاسِ بِالدِّمَاءِ، رواه البخاري، في
كتاب الرقاق، باب القصاص يوم القيامة، رقم 6533. ورواه مسلم وغيره.
The first
cases to be adjudicated between people on the Day of Judgment will be those of
bloodshed (killing, injuring, etc).
66. عَنْ
عَبْدِ اللَّهِ بْنِ عُمَرَ أَنَّ رَسُولَ اللَّهِ r
قَالَ عُذِّبَتِ امْرَأَةٌ فِي هِرَّةٍ حَبَسَتْهَا حَتَّى مَاتَتْ جُوعًا
فَدَخَلَتْ فِيهَا النَّارَ قَالَ فَقَالَ: وَاللَّهُ أَعْلَمُ لا أَنْتِ
أَطْعَمْتِهَا وَلا سَقَيْتِهَا حِينَ حَبَسْتِيهَا وَلا أَنْتِ أَرْسَلْتِهَا
فَأَكَلَتْ مِنْ خَشَاشِ الْأَرْضِ". البخاري، المساقاة، رقم 2365. ورواه
مسلم وغيره.
A woman
was punished because of a cat. She imprisoned it until it died of hunger. So
that woman was doomed to Hell. While she imprisoned it, she did not hive it
food or drink, nor did she free it to eat the insects of the earth.
67. لا
يدخل أحداً عمله الجنة، ولا يجير من النار، ولا أنا، إلا برحمة الله. صحيح الجامع
الصغير 7544.
None
of you will enter Paradise by his deeds, nor will they save him from the Hell
fire, not even in my case, except by the mercy of Allah.
68. عَنِ
ابْنِ عَبَّاسٍ قَالَ كُنْتُ خَلْفَ رَسُولِ اللَّهِ صلى الله عَلَيْهِ وَسَلَّمَ
يَوْمًا فَقَالَ يَا غُلَامُ إِنِّي أُعَلِّمُكَ كَلِمَاتٍ احْفَظِ اللَّهَ
يَحْفَظْكَ احْفَظِ اللَّهَ تَجِدْهُ تُجَاهَكَ إِذَا سَأَلْتَ فَاسْأَلِ اللَّهَ
وَإِذَا اسْتَعَنْتَ فَاسْتَعِنْ بِاللَّهِ وَاعْلَمْ أَنَّ الأُمَّةَ لَوِ
اجْتَمَعَتْ عَلَى أَنْ يَنْفَعُوكَ بِشَيْءٍ لَمْ يَنْفَعُوكَ إِلا بِشَيْءٍ قَدْ
كَتَبَهُ اللَّهُ لَكَ وَلَوِ اجْتَمَعُوا عَلَى أَنْ يَضُرُّوكَ بِشَيْءٍ لَمْ
يَضُرُّوكَ إِلَّا بِشَيْءٍ قَدْ كَتَبَهُ اللَّهُ عَلَيْكَ رُفِعَتِ الْأَقْلَامُ
وَجَفَّتِ الصُّحُفُ. رواه الترمذي في كتاب صفة القيامة، رقم 2516، وقَالَ هَذَا
حَدِيثٌ حَسَنٌ صَحِيحٌ.
Young
man, I teach you some words of advice. Be mindful of Allah’s rights and He will
take care of you. Be mindful of Allah, and you will find Him in front of you.
If you ask, ask Allah. If you seek help, seek help from Allah. (You should)
Know that if the people (all the people/ whole humanity) come together/ unite/
join each other to help you/ serve you/ benefit you/ to bring you some benefit,
they will benefit you only with something that Allah had already prescribed for
you. And (on the other hand) if they gather together/ unite/ / / to harm you
with something, they would harm you only with something Allah had already
prescribed for you. The pens have been lifted and the pages have become dry/
dried...
توزيع الدرجات
1.
كتابة أربعة من
الأحاديث المذكورة بالحركات، ثم ترجمتها إلى اللغة الإنجليزية (4*4=16)
2.
إكمال حديثين من
الأحاديث المذكورة مع ضبطها بالحركات، ثم ترجمها إلى اللغة الإنجليزية (2*8=16)
3.
شرح حديثين من
الأحاديث المذكورة باللغة الإنجليزية (2*8=16)
4.
الإجابة عن اثنين من
الأسئلة المذكورة (حول القواعد): 2*8=16)
5.
كتابة مقالٍ واحدٍ عن
موضوع واحد (1*16=16)
1.
Rewrite any four of the
following hadiths with Harakah (vowel marks), then translate them into English
(4*4=16)
2.
Complete any two of the
following hadiths, with Harakah (vowel marks), then translate them into English
(2*8=16)
3.
Explain any two of the
following hadiths elaborately (2*8=16)
4.
Answer any two of the
following questions (Grammar) (2*8=16)
5.
Write an essay on any one of
the following topics (16*1)
تهذيب
سنن أبي داود وإيضاح مشكلاته - (ج 2 / ص 444)
وَفِي
الصَّحِيحَيْنِ عَنْ أَبِي هُرَيْرَة أَنَّ رَسُول اللَّه صَلَّى اللَّه عَلَيْهِ
وَسَلَّمَ قَالَ " لَيْسَ الشَّدِيد بِالصُّرَعَةِ , إِنَّمَا الشَّدِيد
الَّذِي يَمْلِك نَفْسه عِنْد الْغَضَب " . وَفِي الصَّحِيحَيْنِ عَنْ أَبِي
هُرَيْرَة " أَنَّ رَجُلًا قَالَ لِلنَّبِيِّ : أَوْصِنِي قَالَ : لَا
تَغْضَب , فَرَدَّدَ مِرَارًا , قَالَ : لَا تَغْضَب " . وَفِي
الصَّحِيحَيْنِ عَنْ عِمْرَان بْن حُصَيْنٍ عَنْ النَّبِيّ صَلَّى اللَّه عَلَيْهِ
وَسَلَّمَ قَالَ " الْحَيَاء لَا يَأْتِي إِلَّا بِخَيْرٍ " .
وَفِيهِمَا عَنْ أَبِي هُرَيْرَة عَنْ النَّبِيّ صَلَّى اللَّه عَلَيْهِ وَسَلَّمَ
قَالَ " الْحَيَاء شُعْبَة مِنْ الْإِيمَان " . وَفِي الصَّحِيحَيْنِ
عَنْ أَبِي سَعِيد قَالَ " كَانَ رَسُول اللَّه صَلَّى اللَّه عَلَيْهِ وَسَلَّمَ
أَشَدّ حَيَاء مِنْ الْعَذْرَاء فِي خِدْرهَا , فَإِذَا رَأَى شَيْئًا يَكْرَههُ
عَرَفْنَاهُ فِي وَجْهه " . وَزَادَ التِّرْمِذِيّ " وَإِنَّ اللَّه
يُبْغِض الْفَاحِش الْبَذِيء " . وَفِي صَحِيح مُسْلِم عَنْ النَّوَّاس بْن
سَمْعَان قَالَ " سَأَلْت رَسُول اللَّه صَلَّى اللَّه عَلَيْهِ وَسَلَّمَ
عَنْ الْبِرّ وَالْإِثْم ؟ قَالَ : الْبِرّ : حُسْن الْخُلُق , وَالْإِثْم مَا
حَاكَ فِي نَفْسك , وَكَرِهْت أَنْ يَطَّلِع عَلَيْهِ النَّاس " . وَرَوَى
التِّرْمِذِيّ عَنْ أَبِي هُرَيْرَة " أَنَّ النَّبِيّ صَلَّى اللَّه
عَلَيْهِ وَسَلَّمَ سُئِلَ عَنْ أَكْثَر مَا يُدْخِل النَّاس النَّار ؟ فَقَالَ :
الْفَم وَالْفَرْج " وَقَالَ : حَدِيث حَسَن صَحِيح . وَعَنْهُ قَالَ : قَالَ
رَسُول اللَّه صَلَّى اللَّه عَلَيْهِ وَسَلَّمَ " أَكْمَل الْمُؤْمِنِينَ
إِيمَانًا أَحْسَنهمْ خُلُقًا , وَخِيَاركُمْ خَيْركُمْ لِنِسَائِهِمْ "
رَوَاهُ التِّرْمِذِيّ وَقَالَ حَسَن صَحِيح . وَفِي
تهذيب
سنن أبي داود وإيضاح مشكلاته - (ج 2 / ص 445)
التِّرْمِذِيّ
أَيْضًا عَنْ جَابِر أَنَّ رَسُول اللَّه صَلَّى اللَّه عَلَيْهِ وَسَلَّمَ قَالَ
: " إِنَّ مِنْ أَحَبّكُمْ إِلَيَّ وَأَقْرَبكُمْ مِنِّي مَجْلِسًا يَوْم
الْقِيَامَة أَحَاسِنكُمْ أَخْلَاقًا , وَإِنَّ أَبْغَضكُمْ إِلَيَّ وَأَبْعَدكُمْ
مِنِّي مَجْلِسًا الثَّرْثَارُونَ وَالْمُتَشَدِّقُونَ وَالْمُتَفَيْهِقُونَ
قَالُوا يَا رَسُول اللَّه , قَدْ عَلِمْنَا الثَّرْثَارُونَ وَالْمُتَشَدِّقُونَ
, فَمَا الْمُتَفَيْهِقُونَ , قَالَ الْمُتَكَبِّرُونَ " قَالَ التِّرْمِذِيّ
: حَدِيث حَسَن . وَالثَّرْثَار هُوَ الْكَثِير الْكَلَام بِتَكَلُّفٍ ,
وَالْمُتَشَدِّق الْمُتَطَاوِل عَلَى النَّاس بِكَلَامِهِ الَّذِي يَتَكَلَّم
فِيهِ بِمِلْءِ فِيهِ تَفَاصُحًا وَتَفَخُّمًا وَتَعْظِيمًا لِكَلَامِهِ ,
وَالْمُتَفَيْهِق . أَصْله مِنْ الْفَهَق وَهُوَ الِامْتِلَاء , وَهُوَ الَّذِي
يَمْلَأ فَمه بِالْكَلَامِ , وَيَتَوَسَّع فِيهِ تَكَثُّرًا وَارْتِفَاعًا
وَإِظْهَارًا لِفَضْلِهِ عَلَى غَيْره , قَالَ التِّرْمِذِيّ قَالَ عَبْد اللَّه
بْن الْمُبَارَك " حُسْن الْخُلُق طَلَاقَة الْوَجْه , وَبَذْل الْمَعْرُوف ,
وَكَفّ الْأَذَى " . وَقَالَ غَيْره " حُسْن الْخُلُق قِسْمَانِ
أَحَدهمَا مَعَ اللَّه عَزَّ وَجَلَّ , وَهُوَ أَنْ يَعْلَم أَنَّ كُلّ مَا يَكُون
مِنْك يُوجِب عُذْرًا , وَكُلّ مَا يَأْتِي مِنْ اللَّه يُوجِب شُكْرًا , فَلَا
تَزَال شَاكِرًا لَهُ مُعْتَذِرًا إِلَيْهِ سَائِرًا إِلَيْهِ بَيْن مُطَالَعَة
وَشُهُود عَيْب نَفْسك وَأَعْمَالك . وَالْقِسْم الثَّانِي : حُسْن الْخُلُق مَعَ
النَّاس . وَجَمَاعَة أَمْرَانِ : بَذْل الْمَعْرُوف قَوْلًا وَفِعْلًا , وَكَفّ
الْأَذَى قَوْلًا وَفِعْلًا . وَهَذَا إِنَّمَا يَقُوم عَلَى أَرْكَان خَمْسَة :
الْعِلْم وَالْجُود وَالصَّبْر وَطِيب الْعَوْد وَصِحَّة الْإِسْلَام أَمَّا
صحيح
وضعيف الجامع الصغير - (ج 1 / ص 176)
176
- أحب الناس إلى الله أنفعهم و أحب الأعمال إلى الله عز و جل سرور تدخله على مسلم
أو تكشف عنه كربة أو تقضي عنه دينا أو تطرد عنه جوعا و لأن أمشي مع أخي المسلم في
حاجة أحب إلي من أن أعتكف في المسجد شهرا و من كف غضبه ستر الله عورته و من كظم
غيظا و لو شاء أن يمضيه أمضاه ملأ الله قلبه رضى يوم القيامة و من مشى مع أخيه
المسلم في حاجته حتى يثبتها له أثبت الله تعالى قدمه يوم تزل الأقدام و إن سوء
الخلق ليفسد العمل كما يفسد الخل العسل .
تخريج
السيوطي
(
ابن أبي الدنيا في قضاء الحوائج طب ) عن ابن عمر .
تحقيق
الألباني
(
حسن ) انظر حديث رقم : 176 في صحيح الجامع .
رياض
الصالحين (تحقيق الدكتور الفحل) - (ج 1 / ص 169)
(1)-
وعن أبي هُريرةَ - رضي الله عنه - : أنَّ رسولَ الله - صلى الله عليه وسلم - ،
قَالَ : (( أتدرونَ مَنِ المُفْلِسُ ؟ )) قالوا : المفْلسُ فِينَا مَنْ لا دِرهَمَ
لَهُ ولا مَتَاع ، فَقَالَ : (( إنَّ المُفْلسَ مِنْ أُمَّتي مَنْ يأتي يَومَ
القيامَةِ بصلاةٍ وصيامٍ وزَكاةٍ ، ويأتي وقَدْ شَتَمَ هَذَا ، وقَذَفَ((2)) هَذَا
، وَأَكَلَ مالَ هَذَا ، وسَفَكَ دَمَ هَذَا ، وَضَرَبَ هَذَا ، فيُعْطَى هَذَا
مِنْ حَسَنَاتِهِ ، وهَذَا مِنْ حَسناتهِ ، فإنْ فَنِيَتْ حَسَناتُه قَبْل أنْ
يُقضى مَا عَلَيهِ ، أُخِذَ منْ خَطَاياهُم فَطُرِحَتْ عَلَيهِ ، ثُمَّ طُرِحَ في
النَّارِ )) رواه مُسلم .
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