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قَالَ اللهُ تَعَالَى : ﴿ يَا أَيُّهَا الَّذِينَ آمَنُوا اتَّقُوا اللهَ حَقَّ تُقَاتِهِ ﴾ [ آل عمران (102) ] . وَقالَ تَعَالَى : ﴿ فَاتَّقُوا الله مَا اسْتَطَعْتُمْ ﴾ [ التغابن (16) ] . وهذه الآية مبينة للمراد مِنَ الأُولى . التقوى : امتثال أوامر الله تعالى ، واجتناب نواهيه حسب الطاقة ، وأصلها في اللغة : اتخاذ وقاية تقيك مما تخافه وتحذره . وَقالَ تَعَالَى : ﴿ يَا أَيُّهَا الَّذِينَ آمَنُوا اتَّقُوا اللهَ وَقُولُوا قَوْلاً سَدِيداً * يُصْلِحْ لَكُمْ أَعْمَالَكُمْ وَيَغْفِرْ لَكُمْ ذُنُوبَكُمْ ﴾ [ الأحزاب (70 ، 71) ] ، وَالآيات في الأمر بالتقوى كثيرةٌ معلومةٌ . قال ابن كثير : يقول تعالى آمرًا عباده المؤمنين بتقواه ، وأنْ يعبدوه عبادةً مَنْ كأنه يراه ، وأنْ يقولوا قولاً سديدًا ، أي : مستقيمًا لا اعوجاج فيه ولا انحراف ، ووعدهم أنهم إذا فعلوا ذلك أثابهم عليه بأنْ يصلح لهم أعمالهم ، أي : يوفِّقهم للأعمال الصالحة ، وأن يغفر لهم الذنوب الماضية ، وما قد يقع منهم في المستقبل ، يلهمهم التوبة منها . ثم قال : ﴿ وَمَن يُطِعْ اللَّهَ وَرَسُولَهُ فَقَدْ فَازَ فَوْزاً عَظِيماً ﴾ [ الأحزاب (71) ] ، وذلك أنه يُجار من نار الجحيم ، ويصير إلى النعيم المقيم . وَقالَ تَعَالَى : ﴿ وَمَنْ يَتَّقِ اللهَ يَجْعَلْ لَهُ مَخْرَجاً * وَيَرْزُقْهُ مِنْ حَيْثُ لا يَحْتَسِبُ ﴾ [ الطلاق (2 ، 3) ] . قال ابن كثير : أي : ومن يتق الله فيما أمره به وتركَ ما نهاه عنه يجعل له من أمره مخرجًا ، ويرزقه من حيث لا يحتسب ، أي : من جهة لا تخطر بباله . وفي ( المسند ) عن ابن عباس قال : قالَ رسول الله : « من أكثر من الاستغفار جعل الله له من كل همٍّ فرجًا ، ومن كل ضيقٍ مخرجًا ، ورزقه من حيث لا يحتسب » . وَقالَ تَعَالَى : ﴿ إِنْ تَتَّقُوا اللهَ يَجْعَلْ لَكُمْ فُرْقَاناً وَيُكَفِّرْ عَنْكُمْ سَيِّئَاتِكُمْ وَيَغْفِرْ لَكُمْ وَاللهُ ذُو الْفَضْلِ الْعَظِيمِ ﴾ [ الأنفال (29) ] والآيات في البابِ كثيرةٌ معلومةٌ . قال ابن إسحاق : فرقانًا : أي : فصلاً بين الحق والباطل . قال ابن كثير : فإنَّ من اتقى الله بفعل أوامره وترك زواجره ، وُفِّقَ لمعرفة الحق من الباطل ، فكان ذلك سببَ نصره ونجاته ، ومخرجه من أمور الدنيا ، وسعادته يوم القيامة ، وتكفير ذنوبه ، وهو محوها وغفرها وسترها عن الناس ، وسببًا لنيل ثواب الله الجزيل . وأما الأحاديث :
Allah, the Exalted, says:
"O you who believe! Fear Allah as He should be feared". (3:102)
"So, keep your duty to Allah and fear Him as much as you can..." (64:16)
This second Verse explains the meaning of the first one.
"O you who believe! Keep your duty to Allah and fear Him, and speak (always) the truth". (33:70)
"... And whosoever fears Allah and keeps his duty to Him, He will make a way for him to get out (from every difficulty). And He will provide him from (sources) he never could imagine..." (65:2,3)
"If you obey and fear Allah, He will grant you Furqan [(a criterion to judge between right and wrong), or (Makhraj, i.e., a way for you to get out from every difficulty)], and will expiate for you your sins, and forgive you; and Allah is the Owner of the great bounty". (8:29)
[69] فالأول : عن أبي هريرةَ قَالَ : قِيلَ : يَا رسولَ الله ، مَنْ أكرمُ النَّاس ؟ قَالَ : « أَتْقَاهُمْ » . فقالوا : لَيْسَ عن هَذَا نسألُكَ ، قَالَ : « فَيُوسُفُ نَبِيُّ اللهِ ابنُ نَبِيِّ اللهِ ابنِ نَبيِّ اللهِ ابنِ خليلِ اللهِ » قالوا : لَيْسَ عن هَذَا نسألُكَ ، قَالَ : « فَعَنْ مَعَادِنِ العَرَبِ تَسْأَلوني ؟ خِيَارُهُمْ في الجَاهِليَّةِ خِيَارُهُمْ في الإِسْلامِ إِذَا فقُهُوا » . مُتَّفَقٌ عَلَيهِ .و« فَقُهُوا » بِضم القافِ عَلَى المشهورِ وَحُكِيَ كَسْرُها : أيْ عَلِمُوا أحْكَامَ الشَّرْعِ . أي : أنَّ أصحاب المروءات ومكارم الأخلاق في الجاهلية هم أصحابها في الإِسلام إذا علموا أحكام الشرع .
69. Abu Hurairah (May Allah be pleased with him) reported: It was asked, "O Messenger of Allah! Who is the most honourable amongst mankind?" He (PBUH) said, "The most honourable of them is one who is the most pious of them." They said, "We are not asking about this". He said, "Then, the most honourable of men was Yusuf (Joseph), the Prophet of Allah, the son of Allah's Prophet, who was the son of the Prophet of Allah, who was the son of the Khalil of Allah (i.e., Ibrahim (PBUH))' They said, "We are not asking you about this." He enquired, "Are you then asking me about the classes of the Arabs? The best of them in the Pre-Islamic Period of Ignorance are the best of them in Islam, provided they comprehend the religious knowledge".
[Al-Bukhari and Muslim].
Commentary: We come to know from this Hadith that the families which enjoyed popularity and prestige for their eminent qualities (like generosity, chivalry, honesty, etc.) in the pre-Islamic period were also credited for these values after their acceptance of Islam. But now their respect was qualified with their religious knowledge and practice. Their capabilities, self-respect and other qualities were turned towards a different direction. These qualities which were previously used for paganism were now devoted for Islam.
[70] الثَّاني : عن أبي سعيد الخدري عن النَّبيّ قَالَ : « إنَّ الدُّنْيَا حُلْوَةٌ خَضِرةٌ ، وإنَّ اللهَ مُسْتَخْلِفُكُمْ فِيهَا فَيَنْظُرَ كَيفَ تَعْمَلُونَ ، فَاتَّقُوا الدُّنْيَا وَاتَّقُوا النِّسَاء ؛ فإنَّ أَوَّلَ فِتْنَةِ بَنِي إسرائيلَ كَانَتْ في النِّسَاءِ . رواه مسلم . في هذا الحديث : التحذيرُ من الاغترار بالدنيا ، والميل إلى النساء ، فإنهما فتنة لكل مفتون .
70. Abu Sa'id Al-Khudri (May Allah be pleased with him) reported: The Prophet (PBUH) said, "The life of the world is sweet and green. Allah makes you generations succeeding one another so that He may try you in respect of your actions. So beware of the beguilements of the world and those of women. The first trial of Banu Israel was through women".
[Muslim].
Commentary: Wealth and property of this world are favourites of everyone like the fresh fruit which is sweet, delicious and attractive for all. Everyone likes them and is attracted towards them. The most delicious fruit of this world is woman but at the same time it is the most baneful. One who inclines towards wealth and women and ignores the Islamic legal injunctions, has at stake both his Deen and Faith; and one who benefits from them keeping oneself within the bounds of Islam, would be safe from their ruinous effects.
[71] الثالث : عن ابن مسعودٍ : أنَّ النَّبيّ كَانَ يقول : « اللَّهُمَّ إنِّي أَسألُكَ الهُدَى ، وَالتُّقَى ، وَالعَفَافَ ، وَالغِنَى » . رواه مسلم . الهدى : الرشاد . والتقى : امتثال الأوامر واجتناب النواهي . والعفاف : التنزه عما لا يباح ، وما لا يليق بالمروءة . والغنى : غنى النفس ، والاغتناء عما في أيدي الناس . وفيه : شرف هذه الخصال والالتجاء إلى الله في سائر الأحوال .
71. 'Abdullah bin Mas'ud (May Allah be pleased with him) reported that the Prophet (PBUH) used to say: "Allahumma inni as'alukal-huda wat-tuqa wal-'afafa wal-ghina (O Allah! I ask You for guidance, piety, chastity and self-sufficiency)".
[Muslim].
Commentary: This Hadith contains four words, the meanings and implications of which constitute its essence. These words are guidance, piety (fear of Allah), chastity and sufficiency. Guidance here means guidance at every turn of life and steadfastness on the path of truth. Fear of Allah is the greatest means of piety and strongest defense against sins. Chastity is the state of being free from what is unlawful. Self-sufficiency is the antonym of poverty and here it means the self-contentment. What it implies is that one should not care for what people possess. In view of all these qualities, the prayer of the Prophet (PBUH) mentioned in this Hadith is very comprehensive and valuable.
[72] الرابع : عن أبي طريفٍ عدِيِّ بن حاتمٍ الطائيِّ ، قَالَ : سمعتُ رسولَ الله يقول : « مَنْ حَلَفَ عَلَى يَمِينٍ ثُمَّ رَأَى أتْقَى للهِ مِنْهَا فَليَأتِ التَّقْوَى » . رواه مسلم . يعني أن من حلفَ على فعل شيء أو تركه ، فرأى غيره خيرًا من التمادي على اليمين واتقى الله ، فَعَلَهُ وَكفَّر عن يمينه .
72. 'Adi bin Hatim At-Ta'i (May Allah be pleased with him) said: I heard the Messenger of Allah (PBUH) say: "He who has taken an oath (to do something) but found something else better than that (which brings him closer to Allah), then he should do that which is better in piety (and he should expiate for the breaking of oath)".
[Muslim].
Commentary: This Hadith emphasizes the importance of having the fear of Allah. So much so that if somebody has made a vow to commit some sin he should break it, arrange for its expiation and keep himself away from that sin or any other act that contravenes the fear of Allah.
[73] الخامس : عن أبي أُمَامَةَ صُدَيّ بنِ عجلانَ الباهِلِيِّ قَالَ : سَمِعتُ رسولَ الله يَخْطُبُ في حجةِ الوداعِ ، فَقَالَ : « اتَّقُوا الله وَصلُّوا خَمْسَكُمْ ، وَصُومُوا شَهْرَكُمْ ، وَأَدُّوا زَكاةَ أَمْوَالِكُمْ ، وَأَطِيعُوا أُمَرَاءكُمْ تَدْخُلُوا جَنَّةَ رَبِّكُمْ » . رواه الترمذي ، في آخر كتابِ الصلاةِ ، وَقالَ : ( حديث حسن صحيح ) . بدأ بالتقوى لأنها الأساس ؛ لتناولها فعل سائر المأمورات ، وترك سائر المناهي ، وعطف عليها ما بعدها وهو من عطف العام على الخاص ، والله أعلم .
73. 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".
[At-Tirmidhi].
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.