Riyad-as-Saliheen
By Al-Imam Abu Zakariya Yahya bin Sharaf An-Nawawi Ad-Dimashqi
Week=12, Hadith=457 to 494 [38 Hadith, 6/Day] والحث عَلَى التقلل منها ، وفضل الفقر قَالَ الله تَعَالَى : ﴿ إِنَّمَا مَثَلُ الحَيَاةِ الدُّنْيَا كَمَاءٍ أَنْزَلْنَاهُ مِنَ السَّمَاءِ فَاخْتَلَطَ بِهِ نَبَاتُ الأَرْضِ مِمَّا يَأْكُلُ النَّاسُ والأَنْعَامُ حَتَّى إِذَا أَخَذَتِ الأَرْضُ زُخْرُفَهَا وَازَّيَّنَتْ وَظَنَّ أَهْلُهَا أَنَّهُمْ قَادِرُونَ عَلَيهَا أتَاهَا أمْرُنَا لَيْلاً أَوْ نَهَاراً فَجَعَلْنَاهَا حَصِيداً كَأنْ لَمْ تَغْنَ بِالأَمْسِ كَذلِكَ نُفَصِّلُ الآياتِ لِقَوْمٍ يَتَفَكَّرُونَ ﴾ [ يونس (24) ] . أصل الزهد الرضا عن الله عزَّ وجلّ ، قال النبي : « قد أفلح من أسلم ، ورزق كفافًا ، وقنَّعه الله بم أتاه » . وسُئل الزهري عن الزاهد ، فقال : من لم يغلب الحرام صبره ، ومن لم يشغل الحلال شكره . وهذه الآية مثلٌ ضَرَبَهُ الله تعالى لزينة الدنيا ، وسرعة زوالها ، وفنائها . وقال تَعَالَى : ﴿ وَاضْرِبْ لَهُمْ مَثَلَ الْحَيَاةِ الدُّنْيَا كَمَاءٍ أَنْزَلْنَاهُ مِنَ السَّمَاءِ فَاخْتَلَطَ بهِ نَبَاتُ الأَرْضِ فَأصْبَحَ هَشِيماً تَذْرُوهُ الرِّيَاحُ وَكَانَ اللهُ عَلَى كُلِّ شَيْءٍ مُقْتَدِراً المَالُ وَالْبَنُونَ زِينَةُ الحَياةِ الْدُّنْيَا وَالبَاقِيَاتُ الصَّالِحَاتُ خَيْرٌ عِنْدَ رَبِّكَ ثَوَاباً وَخَيْرٌ أَمَلاً ﴾ [ الكهف (45 ، 46) ] . قال عليّ بن أبي طالب رضي الله عنه : المال والبنون حرث الدنيا ، والأعمال الصالحاتُ حرثُ الآخرة ، وقد يجمعها الله لأقوام . وقال تَعَالَى : ﴿ اعْلَمُوا أَنَّمَا الحَياةُ الدُّنْيَا لَعِبٌ وَلَهوٌ وَزِينَةٌ وَتَفَاخُرٌ بَيْنَكُمْ وَتَكَاثُرٌ في الأَمْوَالِ وَالأَوْلاَدِ كَمَثَلِ غَيْثٍ أعْجَبَ الْكُفّارَ نَبَاتُهُ ثُمَّ يَهِيجُ فَتَرَاهُ مُصْفَرّاً ثُمَّ يَكُونُ حُطَاماً وَفِي الآخِرَةِ عَذابٌ شَديدٌ وَمَغْفِرَةٌ مِنَ الله ورِضْوَانٌ وَمَا الحَيَاةُ الدُّنْيَا إلا مَتَاعُ الغُرُورِ ﴾ [ الحديد (20) ] . الكفار أشد إعجابًا بزهرة الدنيا ، وأما المؤمن فإذا رأى معجبًا انتقل فكره إلى قدره الله ، وعلم أنه زائل ، وقال : ﴿ رَبَّنَا آتِنَا فِي الدُّنْيَا حَسَنَةً وَفِي الآخِرَةِ حَسَنَةً وَقِنَا عَذَابَ النَّارِ ﴾ . وقوله تعالى : ﴿ وَما الْحَيَاةُ الدُّنْيَا إلا مَتَاعُ الْغُرُورِ ﴾ [ آل عمران (185) ] ، أي : كمتاع يدلس به على المستام فيُغَر ويشتريه ، فمن اغترَّ بها وآثرها فهو مغرور . وقال تَعَالَى : ﴿ زُيِّنَ لِلْنَّاسِ حُبُّ الشَّهَوَاتِ مِنَ النِّسَاءِ وَالبَنِينَ وَالقَنَاطِيرِ المُقَنْطَرَةِ مِنَ الذَّهَبِ وَالفِضَّةِ وَالْخَيْلِ المُسَوَّمَةِ وَالأَنْعَامِ وَالْحَرْثِ ذَلِكَ مَتَاعُ الحَياةِ الْدُّنْيَا وَاللهُ عِنْدَهُ حُسْنُ المآبِ ﴾ [ آل عمران (14) ] . في هذه الآية تزهيد في الدنيا ، وترغيب في الآخرة . وقال تَعَالَى : ﴿ يَا أَيُّهَا النَّاسُ إِنَّ وَعْدَ اللهِ حَقٌّ فَلا تَغُرَّنَّكُمُ الحَياةُ الْدُّنْيَا وَلا يَغُرَّنَّكُمْ بِاللهِ الغَرُورُ ﴾ [ فاطر (5) ] . أي : لا يذهلكم التمتع بالدنيا عن طلب الآخرة ، والسعي لها ، ولا يغرنكم الشيطان بأن يمنِّيكم المغفرة مع الإصرار على المعصية . قال الله تعالى : ﴿ فَخَلَفَ مِن بَعْدِهِمْ خَلْفٌ وَرِثُواْ الْكِتَابَ يَأْخُذُونَ عَرَضَ هَـذَا الأدْنَى وَيَقُولُونَ سَيُغْفَرُ لَنَا ﴾ [ الأعراف (169) . وقال تَعَالَى : ﴿ ألْهَاكُمُ التَّكَاثُرُ * حَتَّى زُرْتُمُ المَقَابِرَ * كَلا سَوْفَ تَعْلَمُونَ * ثُمَّ كَلا سَوْفَ تَعْلَمُونَ * كَلا لَوْ تَعْلَمُونَ عِلْمَ الْيَقِينِ ﴾ [ التكاثر (1 : 5) ] . أي : لو تعلمون علمًا يقينًا لما ألهاكم شيء عن طلب الآخرة ، حتى صرتم إلى المقابر .وقال تَعَالَى : ﴿ وَمَا هذِهِ الحَياةُ الدُّنْيَا إلا لَهْوٌ وَلَعِبٌ وَإِنَّ الدَّارَ الآخِرَةَ لَهِيَ الْحَيَوَانُ لَوْ كَانُوا يَعْلَمُونَ ﴾ [ العنكبوت (64) ] . أي : لو كانوا يعلمون لم يؤثروا الدنيا على الآخرة ، التي هي الحياة الحقيقة الدائمة ، فإن الدنيا سريعة الزوال ، ونعيمها لهو ولعب ، كما يبتهج به الصبيان ساعة ، ثم يتفرَّقون عنه لاغيين متعبين . والآيات في الباب كثيرة مشهورة .وأما الأحاديث فأكثر مِنْ أن تحصر فننبِّهُ بطرف منها عَلَى مَا سواه . Allah, the Exalted, says:
"Verily, the likeness of (this) worldly life is as the water (rain) which We send down from the sky; so by it arises the intermingled produce of the earth of which men and cattle eat: until when the earth is clad in its adornments and is beautified, and its people think that they have all the powers of disposal over it, Our Command reaches it by night or by day and We make it like a clean-mown harvest, as if it had not flourished yesterday! Thus, do We explain the Ayat (proofs, evidences, verses, lessons, signs, revelations, laws, etc.) in detail for the people who reflect." (10:24)
"And put forward to them the example of the life of this world: it is like the water (rain) which We send down from the sky, and the vegetation of the earth mingles with it, and becomes fresh and green. But (later) it becomes dry and broken pieces, which the winds scatter. And Allah is Able to do everything. Wealth and children are the adornment of the life of this world. But the good righteous deeds that last, are better with your Rubb for rewards and better in respect of hope." (18:45,46)
"Know that the life of this world is only play and amusement, pomp and mutual boasting among you, and rivalry in respect of wealth and children. (It is) as the likeness of vegetation after rain, thereof the growth is pleasing to the tiller; afterwards it dries up and you see it turning yellow; then it becomes straw. But in the Hereafter (there is) a severe torment (for the disbelievers-evildoers), and (there is) forgiveness from Allah and (His) Good Pleasure (for the believers-gooddoers). And the life of this world is only a deceiving enjoyment". (57:20).
"Beautified for men is the love of things they covet; women, children, much of gold and silver (wealth), branded beautiful horses, cattle and well-tilled land. This is the pleasure of the present world's life; but Allah has the excellent return (Jannah with flowing rivers) with Him." (3:14).
"O mankind! Verily, the Promise of Allah is true. So let not this present life deceive you, and let not the chief deceiver (Satan) deceive you about Allah." (35:5).
"The mutual rivalry (for piling up of worldly things) diverts you. Until you visit the graves (i.e., till you die). Nay! You shall come to know! Again nay! You shall come to know! Nay! If you knew with a sure knowledge (the end result of piling up, you would not have been occupied yourselves in worldly things)". (102:1-5).
"And this life of the world is only amusement and play! Verily, the home of the Hereafter is the real life if they but knew". (29:64). [457] عن عمرو بن عوف الأنصاري t أنَّ رسولَ الله بَعَثَ أَبَا عبيدة بنَ الجَرَّاح t إِلَى الْبَحْرَيْنِ يَأتِي بِجِزْيَتِهَا ، فَقَدِمَ بمَالٍ مِنَ الْبَحْرَيْنِ ، فَسَمِعَتِ الأَنْصَارُ بقُدُومِ أَبي عُبيْدَةَ ، فَوَافَوْا صَلاَةَ الفَجْرِ مَعَ رسولِ الله فَلَمَّا صَلَّى رسولُ الله ، انْصَرفَ ، فَتَعَرَّضُوا لَهُ ، فَتَبَسَّمَ رسولُ الله حِيْنَ رَآهُمْ ، ثُمَّ قَالَ : « أظُنُّكُمْ سَمعتُمْ أنَّ أَبَا عُبَيْدَةَ قَدِمَ بِشَيْءٍ مِنَ الْبَحْرَيْنِ ؟ » فقالوا : أجل ، يَا رسول الله ، فقال : « أبْشِرُوا وَأَمِّلْوا مَا يَسُرُّكُمْ ، فَوالله مَا الفَقْرَ أخْشَى عَلَيْكُمْ ، وَلكِنِّي أخْشَى عليكم أنْ تُبْسَط الدُّنْيَا عَلَيْكُمْ كَمَا بُسِطَتْ عَلَى مَنْ كَانَ قَبْلَكُمْ ، فَتَنَافَسُوهَا كَمَا تَنَافَسُوهَا ، فَتُهْلِكَكُمْ كَمَا أهْلَكَتْهُمْ » . متفقٌ عَلَيْهِ . بلاد البحرين : بين البصرة وهَجَرْ ، وسميت ( البحرين ) ، لاجتماع البحر العذب والملح فيها ، فإن الماء العذب تحت البحر ، فإذا حفر الحاجز بينهما نبع العذب وارتفع . قوله : فتنافسوها كما تنافسوها . التنافس أول درجات الحسد . وفي رواية عند مسلم : « تنافسون ثم تتحاسدون ، ثم تتدابرون ، ثم تتباغضون » . قال ابن بطال : فيه : أن زهرة الدنيا ينبغي لمن فتحت عليه أن يحذر من سوء عاقبتها وشر فتنتها . 457. 'Amr bin 'Auf Al-Ansari (May Allah be pleased with him) reported: Messenger of Allah (PBUH) sent Abu 'Ubaidah bin Al-Jarrah (May Allah be pleased with him) to Bahrain to collect (Jizyah). So he returned from Bahrain with wealth. The Ansar got news of it and joined with the Prophet (PBUH) in the Fajr prayer. When the Prophet (PBUH) concluded the prayer, they stood in his way. When he saw them, he smiled and said, "I think you have heard about the arrival of Abu 'Ubaidah with something from Bahrain". They said, "Yes! O Messenger of Allah!". He (PBUH) said, "Rejoice and hope for that which will please you. By Allah, it is not poverty that I fear for you, but I fear that this world will be opened up with its wealth for you as it was opened to those before you; and you vie with one another over it as they did and eventually it will ruin you as it ruined them". [Muslim] .
Commentary: We learn from this Hadith that, from the religious angle, poverty of an individual or nation is not as dangerous as its affluence. For this reason, the Prophet (PBUH) cautioned his Ummah against the consequences of abundance of wealth and warned his followers to save themselves from its evils. We witness today that all his fears have come true. The excess of wealth has made the majority of rich extremely careless about their religious obligations. It is this negligence and evasion from religion about which the Prophet (PBUH) had expressed grave fear. [458] وعن أَبي سعيد الخدري قَالَ : جلس رسولُ الله عَلَى الْمِنْبَرِ ، وَجَلَسْنَا حَوْلَهُ ، فقال : « إنَّ ممَّا أخَافُ عَلَيْكُمْ بَعْدِي مَا يُفْتَحُ عَلَيْكُمْ مِنْ زَهْرَةِ الدُّنْيَا وَزِينَتِهَا » . متفقٌ عَلَيْهِ . زهرة الدنيا : زينتها وبهجتها . قال تعالى : ﴿ وَلا تَمُدَّنَّ عَيْنَيْكَ إِلَى مَا مَتَّعْنَا بِهِ أَزْوَاجاً مِّنْهُمْ زَهْرَةَ الْحَيَاةِ الدُّنيَا لِنَفْتِنَهُمْ فِيهِ وَرِزْقُ رَبِّكَ خَيْرٌ وَأَبْقَى ﴾ [ طه (131) ] . 458. Abu Sa'id Al-Khudri (May Allah be pleased with him) reported: Messenger of Allah (PBUH) sat on the pulpit and we sat around him. He said: "What I am concerned most is the flourishment and the beauty of this world will be available to you". [Al-Bukhari and Muslim] . [459] وعنه أن رسول الله قَالَ : « إنَّ الدُّنْيَا حُلْوَةٌ خَضِرَةٌ وَإنَّ الله تَعَالَى مُسْتَخْلِفُكُمْ فِيهَا ، فَيَنْظُرُ كَيْفَ تَعْمَلُونَ ، فَاتَّقُوا الدُّنْيَا وَاتَّقُوا النِّسَاءَ » . رواه مسلم. قوله : « خضرة حلوة » ، أي : جامعة بين الوصفين المحبوبين للبصر والذوق ، كالفاكهة . وفي الحديث : التحذير من فتنة المال ، وفتنة النساء . 459. Abu Sa'id Al-Khudri (May Allah be pleased with him) reported: Messenger of Allah (PBUH) said: "The world is sweet and green (alluring); and verily, Allah is making you to succeed each other, generations after generations in it in order to see how you act. So beware of this world and beware of women". [Muslim] .
Commentary: This Hadith has already been mentioned under chapter 6, "Piety". The stress that it lays on guarding against the evil of women shows how grave a mischief woman is for man. The warning it contains is intended to alert men against the cunning and deceit of women and induces them to take preventive measures prescribed by the Shari'ah in this behalf. Those who disregard the injunctions of Shari'ah in this respect generally become a victim of the seduction, wiles and guiles of women. May Allah save us from their amorous ways. [460] وعن أنس t أن النبي قَالَ : « اللَّهُمَّ لا عَيْشَ إلا عَيْشَ الآخِرَةِ » . متفقٌ عَلَيْهِ . هذا الكلام قاله النبي في أشد أحواله ، لما رأى تعب أصحابه في حفر الخندق ، وقاله في أسرِّ الأحوال أيضًا لما رأى كثرة المؤمنين في يوم عرفة ، لبيك إن العيش عيش الآخر ، أي الحياة الدائمة التي لا حزن فيها ولا تعب . 460. Anas (May Allah be pleased with him) reported: The Prophet (PBUH) said: "O Allah, there is no true life but the life of the Hereafter". [Al-Bukhari and Muslim] .
Commentary: The saying of the Prophet (PBUH) quoted in this Hadith relates to two different occasions.
Firstly, to the Ghazwah of Al-Khandaq (the battle of the Trench) when Muslims were engaged in digging the trench under very difficult circumstances. It was intended to impress upon them the need for patience and boost their morale. They were made to understand that they should not be perplexed by the strenuous period they were passing through because these were transitory and temporary phases of life after which lay the everlasting life, the real life that was not only permanent but also full of perpetual luxuries.
Secondly, to the occasion of Hajjat-ul-Wada' (last Hajj performed by the Prophet (PBUH)) when he saw around him a large crowd of Muslims. Then he warned them against becoming proud or overjoyed by their strength and power. The grandeur and majesty being witnessed by them would come to an end. The real life was of Al-'akhirah (Hereafter) and they should do their utmost to reform it. [461] وعنه عن رسول الله قَالَ : « يَتْبَعُ الْمَيِّتَ ثَلاَثَةٌ : أهْلُهُ وَمَالُهُ وَعَمَلُهُ : فَيَرْجِعُ اثْنَانِ ، وَيَبْقَى معه وَاحِدٌ : يَرْجِعُ أهْلُهُ وَمَالُهُ وَيبْقَى عَمَلُهُ » . متفقٌ عَلَيْهِ . الغالب أنّ المرء إذا مات تبعه أهله ، وما احتيج إليه من ماله في تجهيزه ، وإذا دفن رجعوا ودخل عمله معه في قبره ، كما في حديث البراء . « ويأتيه رجل حسن الوجه ، حسن الثياب ، طيب الريح ، فيقول : أبشر بالذي يسرك ، فيقول : من أنت ؟ فيقول : أنا عملك الصالح » . الحديث . 461. Anas (May Allah be pleased with him) reported: Messenger of Allah (PBUH) said: "Three (things) follow a dead person: Members of his family, his property and his deeds. Two of them return; and one remains with him. The people and his wealth return; his deeds remain with him". [Al-Bukhari and Muslim] .
Commentary: This Hadith has a warning for the Muslims that they should adopt the way of piety and fear (of Allah), not of sin and impiety because those are actions which will go with him to the grave and which decide his fate in the life after death. If he carries with him good deeds, he will have a comfortable sojourn in Barzakh (the intervening stage between death and Resurrection). On the contrary, if the record of his life is devoid of good deeds, all the wealth that he leaves behind, even if it is beyond calculation, will be of no avail to him because what he will be having with him will be the bad deeds which he performed during his life. These bad deeds will be a constant source of torture for him during his stay in Barzakh. [462] وعنه قَالَ : قَالَ رسول الله : « يُؤْتَى بِأنْعَمِ أهْلِ الدُّنْيَا مِنْ أهْلِ النَّارِ يَوْمَ القِيَامَةِ ، فَيُصْبَغُ في النَّارِ صَبْغَةً ، ثُمَّ يُقَالُ : يَا ابْنَ آدَمَ ، هَلْ رَأيْتَ خَيْراً قَطُّ ؟ هَلْ مَرَّ بِكَ نَعِيمٌ قَطُّ ؟ فَيَقُولُ : لا وَاللهِ يَا رَبِّ ، وَيُؤْتَى بِأشَدِّ النَّاسِ بُؤسَاً في الدُّنْيَا مِنْ أهْلِ الجَنَّةِ ، فَيُصْبَغُ صَبْغَةً في الجَنَّةِ ، فَيُقَالُ لَهُ : يَا ابْنَ آدَمَ ، هَلْ رَأيْتَ بُؤساً قَطُّ ؟ هَلْ مَرَّ بِكَ شِدَّةٌ قَطُّ ؟ فيَقُولُ : لا وَاللهِ ، مَا مَرَّ بِي بُؤْسٌ قَطُّ ، وَلا رَأيْتُ شِدَّةً قَطُّ » . رواه مسلم . فيه : أن عذاب الآخرة ينسي نعيم الدنيا ، وأن نعيم الآخرة ينسي شدَّة الدنيا . قال الله تعالى : ﴿ قَالَ كَمْ لَبِثْتُمْ فِي الأَرْضِ عَدَدَ سِنِينَ * قَالُوا لَبِثْنَا يَوْماً أَوْ بَعْضَ يَوْمٍ فَاسْأَلْ الْعَادِّينَ * قَالَ إِن لَّبِثْتُمْ إِلا قَلِيلاً لَّوْ أَنَّكُمْ كُنتُمْ تَعْلَمُونَ ﴾ [ المؤمنون (112 : 114) ] . وقال تعالى : ﴿ وَقَالُوا الْحَمْدُ لِلَّهِ الَّذِي أَذْهَبَ عَنَّا الْحَزَنَ إِنَّ رَبَّنَا لَغَفُورٌ شَكُورٌ * الَّذِي أَحَلَّنَا دَارَ الْمُقَامَةِ مِن فَضْلِهِ لا يَمَسُّنَا فِيهَا نَصَبٌ وَلا يَمَسُّنَا فِيهَا لُغُوبٌ ﴾ [ فاطر (34 ، 35) ] . 462. Anas bin Malik (May Allah be pleased with him) reported: Messenger of Allah (PBUH) said, "Among the inmates of Hell, a person who had led the most luxurious life in this world will be brought up on the Day of Resurrection and dipped in the Fire and will be asked: 'O son of Adam! Did you ever experience any comfort? Did you happen to get any luxury?' He will reply: 'By Allah, no, my Rubb.' And then one of the people of Jannah who had experienced extreme misery in the life of this world will be dipped in Jannah. Then he will be asked: 'O son of Adam! Did you ever experience any misery? Did you ever encounter difficulty?' He will say: "By Allah, no my Rubb, I neither experienced misery nor passed through hardship". [Muslim] .
Commentary: This Hadith also induces one to work for the life of the Hereafter, as the amenities of this world which one strives hard to attain, and for which one violates the injunctions of Shari'ah, will be forgotten with a glimpse of the Hell-fire. Therefore, the sensible course is that one should adopt a way of life which is full of true faith and good deeds so that one becomes eligible for the eternal blessings and joys of the life of the Hereafter. [463] وعن المُسْتَوْرِد بن شَدَّاد t قَالَ : قَالَ رسول الله : « مَا الدُّنْيَا في الآخِرَةِ إلا مِثْلُ مَا يَجْعَلُ أَحَدُكُمْ أُصْبُعَهُ في اليَمِّ ، فَلْيَنْظُرْ بِمَ يَرْجِعُ ! » . رواه مسلم . مثَّل زمان الدنيا في جانب زمان الآخرة ، ونعيمها بنسبة الماء الملاصق بالأصبع إلى البحر ، قال الله تعالى : ﴿ فَمَا مَتَاعُ الْحَيَاةِ الدُّنْيَا فِي الآخِرَةِ إلا قَلِيلٌ ﴾ [ التوبة (38) ] . 463. Al-Mustaurad bin Shaddad (May allah be pleased with him) reported: Messenger of Allah (PBUH) said, "This world (i.e., its pleasures and duration) in comparison with the Hereafter is (similar to the amount of water) one gets when he puts his finger in the sea. Let him then see what it returns with". [Muslim] .
Commentary: This Hadith shows the value of the Hereafter and its blessings compared to the worldly life. The proportion between the two is that the former is like an ocean while the latter is like the proportion of water left on one's finger when dipped in the sea!. [464] وعن جابر t أنَّ رسول الله مَرَّ بالسُّوقِ وَالنَّاسُ كَنَفَتَيْهِ ، فَمَرَّ بِجَدْيٍ أَسَكَّ مَيِّتٍ ، فَتَنَاوَلَهُ فَأَخَذَ بِأُذُنِهِ ، ثُمَّ قَالَ : « أَيُّكُم يُحِبُّ أنْ هَذَا لَهُ بِدرْهَم ؟ » فقالوا : مَا نُحِبُّ أنَّهُ لَنَا بِشَيْءٍ وَمَا نَصْنَعُ بِهِ ؟ ثُمَّ قَالَ : « أَتُحِبُّونَ أَنَّهُ لَكُمْ ؟ » قَالُوا : وَاللهِ لَوْ كَانَ حَيّاً كَانَ عَيْباً ، أنَّهُ أسَكُّ فَكَيْفَ وَهُوَ ميِّتٌ ! فقال : « فوَاللهِ للدُّنْيَا أهْوَنُ عَلَى اللهِ مِنْ هَذَا عَلَيْكُمْ » . رواه مسلم .قوله : « كَنَفَتَيْهِ » أيْ : عن جانبيه . وَ« الأَسَكُّ » : الصغير الأذُن . فيه : أن الدنيا عند الله أذل وأحقر من التيس الصغير الأصمع الميت عند الناس ، قال النبي : « الدنيا ملعونة ، ملعون ما فيها إلا ذكر الله ، وما والاه وعالمًا ومتعلمًا » . 464. Jabir bin 'Abdullah (May allah be pleased with him) reported: Messenger of Allah (PBUH) was passing through the bazaar with his Companions on his both sides, when he saw a dead skinny lamb. He held its ear and said, "Who of you would like to have it for a dirham". They replied, "We do not like to get it for nothing, and what shall we do with it?". Then he (PBUH) asked, "Would you like to have it for nothing?". They replied, "Had it been alive, it would have been defective because it is skinny; but when dead it is of no use". Messenger of Allah (PBUH) said, "Truly, the world is more contemptible to Allah than this (the dead lamb) is to you". [Muslim] .
Commentary: This Hadith also shows the futility of this world for which one struggles so madly throughout his life. It is also an indication that the Prophet (PBUH) used to seize the right opportunities to guide and teach his followers. [465] وعن أَبي ذر قَالَ : كُنْتُ أَمْشِي مَعَ النَّبي في حَرَّةٍ بِالمَدِينَةِ فَاسْتَقْبَلَنَا أُحُدٌ ، فقال : « يَا أَبَا ذَرٍّ » قلت : لَبَّيْكَ يَا رسولَ الله . فقال : « مَا يَسُرُّنِي أنَّ عِنْدِي مِثْلَ أُحُدٍ هَذَا ذَهَباً تَمْضي عَلَيَّ ثَلاَثَةُ أيّامٍ وَعِنْدِي مِنْهُ دِينَارٌ ، إلا شَيْءٌ أرْصُدُهُ لِدَيْنٍ ، إلا أنْ أقُولَ بِهِ في عِبَادِ الله هكذا وَهَكَذَا وَهكَذَا » عن يَمِينِهِ وعن شِمَالِهِ وَعَنْ خَلْفِهِ ، ثُمَّ سَارَ ، فقال : « إنَّ الأَكْثَرينَ هُمُ الأَقَلُّونَ يَوْمَ القِيَامَةِ إلا مَنْ قَالَ بالمَالِ هكَذَا وَهكَذَا وَهكَذَا » عن يمينِهِ وعن شِمَالِهِ وِمنْ خَلْفِهِ « وَقَلِيلٌ مَا هُمُ » . ثُمَّ قَالَ لي : « مَكَانَكَ لا تَبْرَحْ حَتَّى آتِيكَ » ثُمَّ انْطَلَقَ في سَوادِ اللَّيْلِ حَتَّى تَوَارَى ، فَسَمِعْتُ صَوتاً ، قَدِ ارْتَفَع ، فَتَخَوَّفْتُ أنْ يَكُونَ أحَدٌ عَرَضَ للنَّبيِّ ، فَأرَدْتُ أنْ آتِيهِ فَذَكَرتُ قَوْله : « لا تَبْرَحْ حَتَّى آتِيَكَ » فلم أبْرَحْ حَتَّى أتَاني ، فَقُلْتُ : لَقَدْ سَمِعْتُ صَوتاً تَخَوَّفْتُ مِنْهُ ، فَذَكَرْتُ لَهُ ، فقال : « وَهَلْ سَمِعْتَهُ ؟ » قلت : نَعَمْ ، قَالَ : « ذَاكَ جِبريلُ أتَانِي . فقال : مَنْ مَاتَ مِنْ أُمَّتِكَ لا يُشْرِكُ بِاللهِ شَيْئاً دَخَلَ الْجَنَّةَ » ، قلت : وَإنْ زَنَى وَإنْ سَرَقَ ؟ قَالَ : « وَإنْ زَنَى وَإنْ سَرَقَ » . متفقٌ عَلَيْهِ ، وهذا لفظ البخاري . اشتمل هذا الحديث : على فوائد كثيرة ، وقواعد عظيمة . وفيه : البشارة بعدم خلود المسلم في النار وإن عمل الكبائر ، فإن تاب منها في الدنيا لم يدخل النار إلا تحلة القسم ، وإن لم يتب فأمره إلى الله إن شاء غفر له وأدخله الجنة ، وإن شاء عذبه . قال الله تعالى : ﴿ إِنَّ اللّهَ لا يَغْفِرُ أَن يُشْرَكَ بِهِ وَيَغْفِرُ مَا دُونَ ذَلِكَ لِمَن يَشَاءُ وَمَن يُشْرِكْ بِاللّهِ فَقَدْ ضَلَّ ضَلاَلاً بَعِيداً ﴾ [ النساء (116) ] . 465. Abu Dharr (May allah be pleased with him) reported: I was walking with the Prophet on the stony ground in Al-Madinah in the afternoon when Uhud Mount came into sight. Messenger of Allah (PBUH) said, "O Abu Dharr!" I said, "O Messenger of Allah, here I am responding to you". He said, "If I had as much gold as the weight of Uhud, it would not please me to have a single dinar out of it with me after the passage of three days, but I would hold back something for the repayment of a debt. I would distribute it among the slaves of Allah like this and like this and like this." And he (PBUH) pointed in front of him, and on his right side and on his left side. We then walked a little further and he (PBUH) said: "The rich would be poor on the Day of Resurrection, except he who spent like this and like this and like this,". and he pointed as he did the first time. "But such persons are few". Then he said, "Stay where you are till I come back to you". He (the Prophet (PBUH)) walked ahead a little further in the darkness of the night and disappeared from my sight. I heard a loud voice. I said (to myself): "The Messenger of Allah might have met (mishap or an enemy)". I wished I could go after him but I remembered his commanding me to stay till he came back. So I waited for him; and when he came, I made mention of what I had heard. He asked, "Did you hear it?". I said, "Yes". Then he said, "It was Jibril (Gabriel), who came to me and said: 'He who dies among your Ummah without having associated anything with Allah (in worship) will enter Jannah.' I said: 'Even if he committed illicit sexual intercourse or steals?' He (Jibril) said: 'Even if he has committed illicit sexual intercourse or steals". [Al-Bukhari and Muslim] .
Commentary: The last portion of this Hadith means that a Muslim, having firm faith in the Oneness of Allah, will go to Jannah even if he has committed major sins in his life. If Allah wills, he will be sent straight to Jannah, or he will be sent there after suffering punishment in Hell for sometime. Some scholars have associated this Hadith with such persons who make repentance at the time when they are close to death and then they do not get time to do good or bad deeds. Almighty Allah will pardon even their major sins without giving them any punishment.
This Hadith also tells us that it is permissible, rather essential, to reserve some money for the payment of loan because its repayment is far more important than giving (voluntary alms).
It also mentions the piety of the Prophet (PBUH) and his passion for spending in the way of Allah. [466] وعن أَبي هريرة عن رسول الله قَالَ : « لَوْ كَانَ لِي مِثْلُ أُحُدٍ ذَهَباً ، لَسَرَّنِي أنْ لا تَمُرَّ عَلَيَّ ثَلاَثُ لَيالٍ وَعِنْدِي مِنْهُ شَيْءٌ إلا شَيْءٌ أرْصُدُهُ لِدَيْنٍ » . متفقٌ عَلَيْهِ . 466. Abu Hurairah (May allah be pleased with him) reported: Messenger of Allah (PBUH) said: "If I had gold equal to Mount Uhud (in weight), it would not please me to pass three nights and I have a thing of it left with me, except what I retain for repayment of a debt". [Al-Bukhari and Muslim] .
Commentary: The words of the Prophet (PBUH) speak eloquently for his matchless piety and prove that he did not like to keep worldly goods with him. This Hadith also shows that expression of a pious desire is permissible. [467] وعنه قَالَ : قَالَ رسول الله : « انْظُرُوا إِلَى مَنْ هُوَ أسْفَلَ مِنْكُمْ وَلا تَنْظُرُوا إِلَى مَنْ هُوَ فَوْقَكُمْ ؛ فَهُوَ أجْدَرُ أنْ لا تَزْدَرُوا نِعْمَةَ الله عَلَيْكُمْ » . متفقٌ عَلَيْهِ ، وهذا لفظ مسلم . وفي رواية البخاري : « إِذَا نَظَرَ أَحَدُكُمْ إِلَى مَنْ فُضِّلَ عَلَيْهِ في المَالِ وَالخَلْقِ ، فَلْيَنْظُرْ إِلَى مَنْ هُوَ أسْفَل مِنْهُ » . هذا الحديث : جامع لمعاني الخير . وفيه : دواء كل داء من الحسد وغيره . وفي الحديث الآخر : « رحم الله عبدًا نظر في دنياه إلى من هو دونه فحمد الله وشكره ، وفي دينه إلى من هو فوقه ، فجد واجتهد » . وعن عمرو بن شعيب مرفوعًا : « خصلتان من كانتا فيه كتبه الله شاكرًا صابرًا : من نظر في دنياه إلى من هو دونه فحمد الله على ما فضَّله به ، ومن نظر في دينه إلى من هو فوقه فاقتدى به ، وأما من نظر في دنياه إلى من هو فوقه وآسف على ما فاته ، فإنه لا يكتب شاكرًا ولا صابرًا » . قال بعض السلف : صاحبت الأغنياء فكنت لا أزال في حزن ، فصحبت الفقراء فاسترحت . وفي حديث مرفوع : « أقلوا الدخول على الأغنياء ، فإنه أحرى أن لا تزدروا نعمة الله » . 467. Abu Hurairah (May allah be pleased with him) reported: Messenger of Allah (PBUH) said, "Look at those who are inferior to you and do not look at those who are superior to you, for this will keep you from belittling Allah's Favour to you." [Al-Bukhari and Muslim] .
This is the wording in Sahih Muslim. The narration in Al-Bukhari is: Messenger of Allah (PBUH) said: "When one of you looks at someone who is superior to him in property and appearance, he should look at someone who is inferior to him".
Commentary: By looking at the worldly goods and riches of others, a person gradually becomes unthankful for the blessings which Allah has bestowed on him. The best remedy for this "disease" is that which has been prescribed by Messenger of Allah (PBUH) in this Hadith. The remedy is that one should look at the people who have lesser worldly goods and riches than one's own. If a person has a small house of his own which can protect him from the harshness of weather, then he has no need to see enviously towards sky-high buildings and palatial houses of others. He should look at the homeless people who spend their nights on footpaths and live in huts which in rain leak like sieve and are swept away by a wave of flood water, etc. But from a religious angle, one should see towards those who are more fearful of Allah and observe their Salat meticulously so that one becomes more fond of obedience of Allah, has a greater fear of Him and devotes more time to prayer and devotion. This dispensation is also given in other Ahadith. [468] وعنه عن النبي قَالَ : « تَعِسَ عَبْدُ الدِّينَارِ ، وَالدِّرْهَمِ ، وَالقَطِيفَةِ ، وَالخَمِيصَةِ ، إنْ أُعْطِيَ رَضِيَ ، وَإنْ لَمْ يُعْطَ لَمْ يَرْضَ » . رواه البخاري . في هذا الحديث : ذم الحرص على الدنيا ، حتى يكون عبدًا لها ، رضاه وسخطه لأجلها . 468. Abu Hurairah (May allah be pleased with ihm) reported: The Prophet (PBUH) said, "May he be miserable, the worshipper of the dinar and dirham, and the worshipper of the striped silk cloak. If he is given anything, he is satisfied; but if not, he is unsatisfied". [Al-Bukhari]
Commentary: "A slave of dinar and dirham and silk cloaks (clothes)" here means a person who prefers these things to the Divine injunctions and commands and strives day and night to amass worldly goods. Instead of worshipping Allah, he worships such things and is thus guilty of worship of others besides Allah, a condition which causes his ruin. [469] وعنه قَالَ : لَقَدْ رَأيْتُ سَبعِينَ مِنْ أهْلِ الصُّفَّةِ ، مَا منهُمْ رَجُلٌ عَلَيْهِ رِدَاءٌ : إمَّا إزارٌ ، وَإمَّا كِسَاءٌ ، قَدْ رَبَطُوها في أعنَاقِهِمْ ، فَمِنْهَا مَا يَبْلُغُ نِصْفَ السَّاقَيْن ، وَمِنْهَا مَا يَبْلُغُ الكَعْبَيْنِ ، فَيَجْمَعُهُ بِيَدِهِ كَراهِيَةَ أنْ تُرَى عَوْرَتُهُ . رواه البخاري . في هذا الحديث : أن الدنيا لو كانت مكرَّمة عند الله ، لخصَّ أصفياءه بِهَا ، فإن الله يعطي الدنيا من يحب ومن لا يحب ، ولا يعطي الدين إلا من يحب . 469. Abu Hurairah (May allah be pleased with him) reported: I saw seventy of the people of the Suffah and none of them had a cloak. They had either a lower garment or a blanket which they suspended from their necks. Some (cloaks) reached halfway down to the legs and some to the ankles; and the man would manage to keep it in his hand to avoid exposing his private parts. [Al-Bukhari] .
Commentary: The term "people of the Suffah" mentioned in the Hadith refers to those Companions of the Prophet (PBUH) who were poor. They used to resort to "the Suffah", a shady place at the back of the Prophet's Mosque (in Al-Madinah). [470] وعنه قَالَ : قَالَ رسول الله : « الدُّنْيَا سِجْنُ الْمُؤْمِنِ ، وَجَنَّةُ الكَافِرِ » . رواه مسلم . معنى ذلك : أن الدنيا سجن المؤمن بالنسبة إلى ما أعد له من النعيم ، وجنة الكافر بالنسبة إِلى ما أعد له من العذاب وأيضًا فإن المؤمن ممنوع من الشهوات المحرمة ، والكافر منهمك فيها ، وقد قال النبي : « حُفت الجنة بالمكاره وحفت النار بالشهوات » . وعن أبي سهل الصعلوكي الفقيه ، وكان ممن جمع رياسة الدين والدنيا ، أنه كان في بعض مواكبه إذْ خرج عليه يهودي ، بثياب دنسة ، فقال : ألستم تزعمون أن نبيكم قال : « الدنيا سجن المؤمن وجنة الكافر » . وأنا كافر وترى حالي ، وأنت مؤمن وترى حالك ، فقال له : إذا صرت غدًا إلى عذاب الله كانت هذه جنتك ، وإذا صرت أنا إلى النعيم ، ورضوان الله صار هذا سجني ، فعجب الناس من فهمه وسرعة جوابه . 470. Abu Hurairah (May allah be pleased with him) reported: Messenger of Allah (PBUH) said: "The world is the believer's prison and the infidel's Jannah". [Muslim] .
Commentary: As compared with the pleasures and luxuries, which are in store for a true believer in Jannah in the Hereafter, this world is a prison; and against the ceaseless torture that awaits the Kuffar (disbelievers) in Hell, this world is a Jannah for them. It can also mean that the way a Muslim saves himself in life from lusts and desires and leads a pious life with fear of Allah, this world is a prison for him because he is fettered in the chains of rules and regulations, while a Kafir (disbeliever) is free from all kinds of restrictions and is completely given to lusts and desires, and this is how this world is a Jannah for him. The purpose of this Hadith is to induce Muslims for the preparation of Al-akhirah (the Hereafter) and prevent them from unlawful luxuries of this world. [471] وعن ابن عمر رضي الله عنهما ، قَالَ : أخذ رسول الله بِمَنْكِبَيَّ ، فقال : « كُنْ في الدُّنْيَا كَأنَّكَ غَرِيبٌ ، أَو عَابِرُ سَبيلٍ » .وَكَانَ ابن عُمَرَ رضي الله عنهما ، يقول : إِذَا أمْسَيتَ فَلا تَنْتَظِرِ الصَّبَاحَ ، وَإِذَا أَصْبَحْتَ فَلا تَنْتَظِرِ المَسَاءَ ، وَخُذْ مِنْ صِحَّتِكَ لِمَرَضِكَ ، وَمِنْ حَيَاتِكَ لِمَوْتِكَ . رواه البخاري . قالوا في شَرْحِ هَذَا الحديث معناه : لا تَرْكَنْ إِلَى الدُّنْيَا وَلا تَتَّخِذْهَا وَطَناً ، وَلا تُحَدِّثْ نَفْسَكَ بِطُولِ البَقَاءِ فِيهَا ، وَلا بِالاعْتِنَاءِ بِهَا ، وَلا تَتَعَلَّقْ مِنْهَا إلا بِمَا يَتَعَلَّقُ بِهِ الْغَريبُ في غَيْرِ وَطَنِهِ ، وَلا تَشْتَغِلْ فِيهَا بِمَا لا يَشْتَغِلُ بِهِ الغَرِيبُ الَّذِي يُريدُ الذَّهَابَ إِلَى أهْلِهِ ، وَبِاللهِ التَّوْفِيقُ . في هذا الحديث : الحضُّ على تقصير الأمل ، والمبادرة إلى العمل ، وترك التراخي والكسل . في الحديث الآخر : « اغتنم خمسًا فبل خمس شبابك قبل هرمك ، وفراغك قبل شغلك وصحتك قبل سقمك ، وغناك قبل فقرك ، وحياتك قبل موتك . 471. 'Abdullah bin 'Umar (May allah be pleased with them) reported: Messenger of Allah (PBUH) took hold of my shoulders and said, "Be in the world like a stranger or a wayfarer".
Ibn 'Umar (May Allah be pleased with them) used to say: "When you survive till the evening, do not expect to live until the morning; and when you survive until the morning, do not expect to live until the evening; (do good deeds) when you are in good health before you fall sick, and (do good deeds) as long as you are alive before death strikes". [Al-Bukhari] .
Commentary: A person who will consider this world as a temporary stage, will certainly not like that his clothes be entangled in thorny bushes of this world. The greatest fault of man is that he does not understand this status of the world. In spite of the fact that he is not sure of a moment's life here, he occupies himself in amassing goods and riches which would last for a hundred years. [472] وعن أَبي العباس سهل بن سعد الساعدي قَالَ : جَاءَ رَجُلٌ إِلَى النبي ، فقال : يَا رسولَ الله ، دُلَّنِي عَلَى عَمَلٍ إِذَا عَمِلْتُهُ أحَبَّنِي اللهُ وَأحَبَّنِي النَّاسُ ، فقال : « ازْهَدْ في الدُّنْيَا يُحِبّك اللهُ ، وَازْهَدْ فِيمَا عِنْدَ النَّاسِ يُحِبّك النَّاسُ » . حديث حسن رواه ابن ماجه وغيره بأسانيد حسنة . اشتمل هذا الحديث على وصيتين عظيمتين فإذا عمل بهما أحبه الله وأحبه الناس . والزهد : هو القناعة بما أعطاك الله ، والتعفف عن أموال الناس ، وكان عمر يقول على المنبر : إنَّ الطمع فقر وإنَّ اليأس غنى . وقال أيوب السختياني : لا يقبل الرجل حتى تكون فيه خصلتان ، العفة عما في أي الناس ، والتجاوز عما يكون منهم . وفي الحديث المرفوع : « حب الدنيا رأس كل خطيئة » . وقال الشافعي رحمه الله تعالى :وما هي إلا جيفة مستحيلةعليها كلاب هَمُّهُن اجتذابها فإن تجتنبها كنت سلمًا لأهلها وإن تجتذبها نازعتك كلابها 472. Sahl bin Sa'd As-Sa'idi (May Allah be pleased with him) reported: A man came to the Prophet (PBUH) and said, "O Messenger of Allah, guide me to such an action which, if I do Allah will love me and the people will also love me." He (PBUH) said, "Have no desire for this world, Allah will love you; and have no desire for what people possess, and the people will love you." [Ibn Majah]
Commentary: "Zuhd" (ascetism) does not mean renunciation of the world and obligations of life. What it really means is that one should be contented with what he possess and rid himself of greed. Islam neither permits renunciation of the world nor does it condemn genuine struggle to acquire wealth and riches. Therefore, involvement in worldly affairs and struggle for lawful means of livelihood are not against Zuhd. A person who is contented with the lawful means of income is a distinguished person as all his activities are exalted to the level of worship. Similarly, unconcern with the wealth and riches of others and ignoring them is a part of Zuhd and contentment. One additional advantage of it is that such a person wins the love and respect of the people because he who begs people, rather than Allah, has to suffer disgrace and is disliked by the people. The case of begging from Allah is just the opposite. The more a person begs Him, the more pleased He will be with him. In fact, He is displeased if someone does not beg Him. This has been exquisitely stated in an Arabic verse, the meaning of which is:
"Do not stretch your hands before anyone for your needs, but beg from Him (Allah) whose door is always open".
"If a person does not beg Him (Allah), He is displeased, while if one begs someone He becomes furious". [473] وعن النعمان بن بشير رضي الله عنهما ، قَالَ : ذَكَرَ عُمَرُ بْنُ الخَطَّابِ t مَا أَصَابَ النَّاسُ مِنَ الدُّنْيَا ، فَقَالَ : لَقَدْ رَأيْتُ رسول الله يَظَلُّ الْيَوْمَ يَلْتَوِي مَا يَجِدُ مِنَ الدَّقَلِ مَا يَمْلأ بِهِ بَطْنَهُ . رواه مسلم .« الدَّقَلُ » بفتح الدَّال المهملة والقاف : رديءُ التمرِ . فيه : زهده وصبره ، وحقارة الدنيا عنده ، فإن الله تعالى خيره في أنْ يكون ملكًا نبيًا أو عبدًا نبيًا فاختار أن يكون عبدًا ، وقال : « يا رب ، أجوع يومًا وأشبع يومًا ، فإذا جعت سألتك ، وإذا شبعت شكرتك » . 473. An-Nu'man bin Bashir (May Allah be pleased with them) reported: 'Umar bin Al-Khattab (May Allah be pleased with him) spoke at length regarding the worldly prosperity that people had achieved and said: "I saw that the Messenger of Allah (PBUH) would pass his days in hunger and could not get even degraded dates to fill his stomach". [Muslim] .
Commentary: During the reign of 'Umar (May Allah be pleased with him), when people became more prosperous on account of frequent victories, he asked them to remember the early period of Islam in which they were poor and faced very difficult circumstances, to the extent that even the Prophet (PBUH) was placed in the situation mentioned in this Hadith. The purpose of mentioning it was to warn the people against the evils of abundance of wealth and luxuries. They were exhorted to beware of the love of the world which could make them forget about Al-akhirah (Afterlife). [474] وعن عائشة رضي الله عنها ، قالت : تُوفي رسول الله ، وَمَا في بَيْتِي مِنْ شَيْءٍ يَأكُلُهُ ذُو كَبِدٍ إلا شَطْرُ شَعِيرٍ في رَفٍّ لي ، فَأكَلْتُ مِنْهُ حَتَّى طَالَ عَلَيَّ ، فَكِلْتُهُ فَفَنِيَ . متفقٌ عَلَيْهِ .قولها : « شَطْرُ شَعير » أيْ : شَيْءٌ مِنْ شَعير ، ، كَذَا فَسَّرَهُ التُرْمذيُّ . في هذا الحديث : إعراضه عن الدنيا ، وعدم النظر إليها . وفيه : استحباب عدم كيل القوت توكلاً على الله ، وثقة به فإن تكثير الطعام القليل من أسرار الله الخفية ، ولا يخالف هذا الحديث : « كيِّلوا طعامكم يبارك لكم فيه » . قال الحافظ : الكيل عند المبايعة محبوب من أجل تعلق حق المتبايعين وأما الكيل عند الإنفاق فالباعث عليه الشح ؛ فلذا كُرِه . 474. 'Aishah (May Allah be pleased with her) reported: Messenger of Allah (PBUH) died when my house was void of any edible thing except for a small quantity of barley I had on a shelf and from which I kept eating it for a long time. Then when I measured what was left of it, it soon finished. [Al-Bukhari and Muslim] .
Commentary: During the last days of the Prophet (PBUH) the financial position of the Muslims had largely improved due to the spoils of war and he could have lived a comfortable life if he liked, but he stuck to the same austere life which he had led earlier. In this Hadith, 'Aishah (May Allah be pleased with her) has related an account of the extremely austere and pious life of the Prophet (PBUH) although her house was the house of his most beloved wife.
This Hadith also tells us that in spite of his profound love for 'Aishah (May Allah be pleased with him), the Prophet (PBUH) did not accord her any preferential treatment. He treated all his wives equally. Thus, this Hadith has a lesson for 'Ulama' and their families that they should not look towards worldly riches and the amenities enjoyed by them but keep in view the life of the Prophet (PBUH) and his wives and learn to keep themselves contented with minimum income. [475] وعن عمرو بن الحارث أخي جُوَيْرِيّة بنتِ الحارِث أُمِّ المُؤْمِنِينَ ، رضي الله عنهما ، قَالَ : مَا تَرَكَ رسولُ الله عِنْدَ مَوْتِهِ دِيناراً ، وَلا دِرْهَماً ، وَلا عَبْداً ، وَلا أَمَةً ، وَلا شَيْئاً إلا بَغْلَتَهُ الْبَيضَاءَ الَّتي كَانَ يَرْكَبُهَا ، وَسِلاَحَهُ ، وَأرْضاً جَعَلَهَا لاِبْنِ السَّبِيلِ صَدَقَةً . رواه البخاري . فيه : أن الإماء والعبيد الذين ملكهم النبي في حياته لم يبقوا على ملكه بعد وفاته ، فمنهم من أعتقه ، ومنهم من مات قبل وفاته وقد قال النبي « نحن معاشر الأنبياء لا نورث ما تركنا صدقة » . 475. 'Amr bin Al-Harith (May Allah be pleased with him) the brother of Juwairiyah (May Allah be pleased with her), the Mother of believers) reported: (When he died) Messenger of Allah (PBUH) left neither a dinar nor a dirham nor a male slave nor a female slave, nor anything else except his white riding mule, his weapons and his land which he had given in charity to wayfarers. [Al-Bukhari] .
Commentary: Banu Al-Mustaliq Battle took place in the year 5 A.H. Men and women who were made captives in it, included Jawairiyah, and she came to the share of the Prophet (PBUH). She embraced Islam and the Prophet (PBUH) married her. When the Companions of the Prophet (PBUH) learnt about it they released all the prisoners of Banu Mustaliq, who were about one hundred, in consideration of their being in-laws of the Noble Prophet (PBUH).
Weapons here means lance and sword while land signifies that portion of land which the Prophet (PBUH) had got as his share from Fadak, and Khaibar and Al-Qura Valley, etc. He gave it in Sadaqah saying that he was from the class of the Prophets of Allah who have no descendants. Whatever is left by them is Sadaqah (charity). At the time of his death, the Prophet (PBUH) did not have any male or female slave whom he had not set free. [476] وعن خَبابِ بن الأَرَتِّ قَالَ : هَاجَرْنَا مَعَ رسول الله نَلْتَمِسُ وَجْهَ اللهِ تَعَالَى ، فَوَقَعَ أجْرُنَا عَلَى اللهِ ، فَمِنَّا مَنْ مَاتَ وَلَمْ يَأكُل منْ أجْرِهِ شَيْئاً ، مِنْهُمْ : مُصْعَبُ بن عُمَيْرٍ t ، قُتِلَ يَوْمَ أُحُد ، وَتَرَكَ نَمِرَةً ، فَكُنَّا إِذَا غَطَّيْنَا بِهَا رَأْسَهُ ، بَدَتْ رِجْلاَهُ ، وَإِذَا غَطَّيْنَا بِهَا رِجْلَيْهِ ، بَدَا رَأسُهُ ، فَأمَرَنَا رسول الله ، أنْ نُغَطِّي رَأسَهُ ، وَنَجْعَل عَلَى رِجْلَيْهِ شَيْئاً مِنَ الإذْخِرِ ، وَمِنَّا مَنْ أيْنَعَتْ لَهُ ثَمَرَتُهُ ، فَهُوَ يَهْدِبُهَا . متفقٌ عَلَيْهِ . « النَّمِرَةُ » : كِساءٌ مُلَوَّنٌ مِنْ صوف . وَقَوْلُه : « أيْنَعَتْ » أيْ : نَضِجَتْ وَأَدْرَكَتْ . وَقَوْلُه : « يَهْدِبها » هُوَ بفتح الياءِ وضم الدال وكسرها لغتان : أيْ : يَقْطُفهَا وَيَجْتَنِيهَا ، وهذه استعارة لما فتح الله تَعَالَى عليهم من الدنيا وتمكنوا فِيهَا . في هذا الحديث : ما كان عليه السلف من الصدق في وصف أحوالهم . وفيه : أن الصبر على مكابدة الفقر وصعوبته من منازل الأبرار . وفيه : أن الكفن يكون ساترًا لجميع البدن . 476. Al-Khabbab bin Al-Aratt (May Allah be pleased with him) reported: We emigrated with Messenger of Allah (PBUH) seeking the pleasure of Allah and expecting our reward from Him. Some of us died without enjoying anything of it. Among them was Mus'ab bin 'Umair (May Allah be pleased with him), who was killed in the battle of Uhud, leaving only a small coloured sheet of wool (which we used as his shroud). When we covered his head with it, his feet were exposed, and when we covered his feet with it, his head was uncovered. So the Prophet (PBUH) told us to cover his head and to put some Idhkhir (i.e., fragrant grass) over his feet. Others among us enjoy prosperity. [Al-Bukhari and Muslim] .
Commentary: This Hadith tells us about the distinction of Hijrah (emigration) and Jihad and their reward. In this world this reward is given to those Mujahidun of Islam who gain victory and will also be given to them in Al-akhirah (Hereafter). As for those Mujahidun who get martyred on the battlefield, they will get all their rewards on the Day of Resurrection. [477] وعن سهلِ بن سعد الساعدي قَالَ : قَالَ رسول الله : « لَوْ كَانَت الدُّنْيَا تَعْدِلُ عِنْدَ الله جَنَاحَ بَعُوضَةٍ ، مَا سَقَى كَافِراً مِنْهَا شَرْبَةَ مَاءٍ » . رواه الترمذي ، وقال : ( حَدِيثٌ حَسَنٌ صَحيحٌ ) . فيه : حقارة الدنيا عند الله تعالى ، ولهذا ملَّكها تعالى في الغالب للكفار والفساق لهوانهم عليه ، وحَمَى منها في الغالب الأنبياء والصالحين لئلا تُدَنَّسَهُم . 477. Sahl bin Sa'd (May Allah be pleased with him) reported: Messenger of Allah (PBUH) said, "Were this world worth a wing of mosquito, He would not have given a drink of water to an infidel." [At-Tirmidhi] .
Commentary: This Hadith makes it clear that the world and its wealth and riches has no significance to Allah. Thus, it should not have much significance to the believers. It should be considered a means to reform the Afterlife, or a place of trial. [478] وعن أَبي هريرة قَالَ : سَمِعْتُ رسول الله ، يقول : « أَلا إنَّ الدُّنْيَا مَلْعُونَةٌ ، مَلْعُونٌ مَا فِيهَا ، إلا ذِكْرَ اللهِ تَعَالَى ، وَمَا وَالاهُ ، وَعالِماً وَمُتَعَلِّماً » . رواه الترمذي ، وقال : ( حَدِيثٌ حَسَنٌ ) . فيه : ذم ما أشغل من الدنيا عن ذكر الله وطاعته ، كما قال تعالى : ﴿ يَا أَيُّهَا الَّذِينَ آمَنُوا لا تُلْهِكُمْ أَمْوَالُكُمْ وَلا أَوْلادُكُمْ عَن ذِكْرِ اللَّهِ وَمَن يَفْعَلْ ذَلِكَ فَأُوْلَئِكَ هُمُ الْخَاسِرُونَ ﴾ [ المنافقون (9) ] ، وأما ما أعان على طاعة الله من الدنيا فليس بمذموم ، قال تعالى : ﴿ رِجَالٌ لا تُلْهِيهِمْ تِجَارَةٌ وَلا بَيْعٌ عَن ذِكْرِ اللَّهِ وَإِقَامِ الصَّلاةِ وَإِيتَاء الزَّكَاةِ ﴾ [ النور (37)]، وفي حديث مرفوع : « لا تسبوا الدنيا فنعم مطية المؤمن عليها يبلغ الخير ، وبها ينجو من الشر » . 478. Abu Hurairah (May Allah be pleased with him) reported: Messenger of Allah (PBUH) said, "Verily! The world is accursed and what it contains is accursed, except remembrance of Allah and those who associate themselves with Allah; and a learned man, and a learning person." [At-Tirmidhi] .
Commentary:
1. This Hadith does not mean that this world is totally condemned. What it really means is that such things of this world are cursed which take a person away from Allah and make him careless about his obedience. Thus, anything of this world can be good and evil. For instance, worldly goods are auspicious if one acquires them through lawful means and spends them in a permissible manner, otherwise, they are condemnable. Similar is the case of other things of this world.
2. That knowledge is good which brings one closer to Allah and is a source of benefit for mankind, otherwise, it is also condemnable.
3. This Hadith also brings into prominence the distinction of men of learning, especially scholars of religious disciplines. [479] وعن عبد الله بن مسعود قَالَ : قَالَ رسول الله : « لا تَتَّخِذُوا الضَّيْعَةَ فَتَرْغَبُوا في الدُّنْيَا » . رواه الترمذي ، وقال : ( حَدِيثٌ حَسَنٌ ) . الضيعة : العقار الذي يحتاج إلى عمل ، والمراد لا تتوغلوا في ذلك فترغبوا عن صلاح آخرتكم وتشتغلوا في طلب الدنيا فلا تشبعوا منها . 479. 'Abdullah bin Mas'ud (May Allah be pleased with him) reported: Messenger of Allah (PBUH) said: "Do not crave for property lest you should be absorbed in the desire of worldly life." [At-Tirmidhi]
Commentary: The word "Dai'ah" translated here as "property" means land, industry, agriculture or business. One should not be so engrossed in them to the extent that, they become the sole purpose of one's life and all one's efforts are exhausted to acquire them, thus forgetting all about the Hereafter. To the extent of one's genuine needs and self-sufficiency, making and maintaining of property, land, industry, agriculture and commerce come in permissible acts. None of them is forbidden provided the means employed for making and maintaining them are fair and do not distract one's attention from Allah and the Hereafter. [480] وعن عبدِ الله بن عمرو بن العاص رضي الله عنهما ، قَالَ : مَرَّ عَلَيْنَا رسولُ الله وَنَحْنُ نعالِجُ خُصّاً لَنَا ، فَقَالَ : « مَا هَذَا ؟ » فَقُلْنَا : قَدْ وَهَى ، فَنَحَنُ نُصْلِحُهُ ، فَقَالَ : « مَا أرَى الأَمْرَ إلا أعْجَلَ مِنْ ذَلِكَ » .رواه أَبو داود والترمذي بإسناد البخاري ومسلم ، وقال الترمذي : ( حَدِيثٌ حَسَنٌ صَحيحٌ ) . الخُصُّ : بيت يعمل من القصب ونحوه . وفيه : شاهد لحديث ابن عمر : « إذا أصبحت فلا تنتظر المساء ، وإذا أمسيت فلا تنتظر الصباح » . 480. 'Abdullah bin 'Amr bin Al-'as (May Allah be pleased with them) reported: We were repairing our thatchy hut when Messenger of Allah (PBUH) passed by and asked us, "What are you doing?" We said, "The thatch had gone weak and we are repairing it." He (PBUH) said, "I see the sure thing (death) approaching sooner than this." [Abu Dawud] .
Commentary: The word "Khuss" means a hut or a house which is made of wood and reed/bamboo and plastered with mud. The Hadith reminds us to be mindful of death at all times and be certain that there is nothing nearer to us than it. It also tells us that we should not engage in those worldly things which are bound to make us forget about our appointed term in this world. [481] وعن كعب بن عياض قَالَ : سَمِعْتُ رسول الله ، يقول : « إنَّ لِكُلِّ أُمَّةٍ فِتْنَةً ، وفِتْنَةُ أُمَّتِي : المَالُ » . رواه الترمذي ، وقال : ( حَدِيثٌ حَسَنٌ صَحيحٌ ) . قوله : « فتنة » ، أي : ابتلاء واختبار . قال تعالى : ﴿ وَنَبْلُوكُم بِالشَّرِّ وَالْخَيْرِ فِتْنَةً ﴾ [ الأنبياء (35) ] ، وقال تعالى : ﴿ وَاعْلَمُواْ أَنَّمَا أَمْوَالُكُمْ وَأَوْلاَدُكُمْ فِتْنَةٌ وَأَنَّ اللّهَ عِندَهُ أَجْرٌ عَظِيمٌ ﴾ [ الأنفال (28) ] . 481. Ka'b bin 'Iyad (May Allah be pleased with him) reported: Messenger of Allah (PBUH) said, "Verily, there is a Fitnah (trial) for every nation and the trial for my nation (or Ummah) is wealth." [At-Tirmidhi] .
Commentary: The word "Fitnah" means trial. Anything with which a person is tried is a Fitnah for him. For this reason children and property have been regarded Fitnah for mankind in the Noble Qur'an. This Hadith strongly urges the Muslim Ummah to exercise moderation in their love for worldly goods and riches otherwise all these things, which are Gifts of Allah, can become a source of woeful torture for them. [482] وعن أَبي عمرو ، ويقالُ : أَبو عبدِ الله ، ويقالُ : أَبو ليلى عثمان ابن عفان أنَّ النبي قَالَ : « لَيْسَ لاِبْنِ آدَمَ حَقٌّ في سِوَى هذِهِ الخِصَالِ : بَيْتٌ يَسْكُنُهُ ، وَثَوْبٌ يُوارِي عَوْرَتَهُ ، وَجِلْفُ الخُبز وَالماء » . رواه الترمذي ، وقال : « حديث صحيح » . قَالَ الترمذي : سَمِعْتُ أَبَا دَاوُد سُلَيْمَانَ بنَ سَالمٍ البَلْخيَّ ، يقولُ : سَمِعْتُ النَّضْرَ بْن شُمَيْل ، يقولُ : الجِلْفُ : الخُبْز لَيْسَ مَعَهُ إدَامٌ ، وقال غَيْرُهُ : هُوَ غَليظُ الخُبُزِ . وقَالَ الهَرَوِيُّ : المُرادُ بِهِ هنَا وِعَاءُ الخُبزِ ، كَالجَوَالِقِ وَالخُرْجِ ، والله أعلم . الحق هنا : ما يستحقه الإِنسان لاحتياجه إليه في كُنه من الحر والبرد ، وستر بدنه ، وسد جوعته ، وما سوى ذلك فهو من حظوظ النفس لا من حقوقها . قال بعض الزهاد : لَقِرْص شعير ثافل غير مالح بغير إدام والذي خلق النجوى مع العزِّ في بيتي وطاعة خالقي ألذُّ على قلبي من المنِّ والسلوى 482. 'Uthman bin 'Affan (May Allah be pleased with him) reported: The Prophet (PBUH) said, "There is no right for the son of adam except in these (four) things: A house to live in, a cloth to cover therewith his private parts, bread and water." [At-Tirmidhi] . [483] وعن عبدِ الله بن الشِّخِّيرِ - بكسر الشينِ والخاء المشددة المعجمتين - t ، أنه قَالَ : أتَيْتُ النَّبيَّ ، وَهُوَ يَقْرَأُ : ﴿ أَلْهَاكُمُ التَّكَاثُرُ ﴾ قَالَ : « يَقُولُ ابْنُ آدَمَ : مَالِي ، مالي ، وَهَلْ لَكَ يَا ابْنَ آدَمَ مِنْ مَالِكَ إلا مَا أكَلْتَ فَأفْنَيْتَ ، أَو لَبِسْتَ فَأَبْلَيْتَ ، أَوْ تَصَدَّقْتَ فَأَمْضَيْتَ » ؟! . رواه مسلم . أي ليس لك من مالك إلا ما انتفعت به في دنياك ، بأكل أو لبس أو ادخرته لآخرتك ، وما سوى ذلك فهو لورثتك . قال بعض السلف : اجعل ما عندك ذخيرة لك عند الله ، واجعل الله ذخيرة لأولادك . 483. 'Abdullah bin Ash-Shikhkhir (May Allah be pleased with him) reported: I came to the Prophet (PBUH) while he was reciting (Surat At-Takathur 102):
"The mutual rivalry (for hoarding worldly things) preoccupy you. Until you visit the graves (i.e., till you die). Nay! You shall come to know! Again nay! You shall come to know! Nay! If you knew with a sure knowledge (the end result of hoarding, you would not have been occupied in worldly things). Verily, you shall see the blazing Fire (Hell)! And again, you shall see it with certainty of sight! Then (on that Day) you shall be asked about the delights (you indulged in, in this world)!" (102:1-8)
(After reciting) he (PBUH) said, "Son of adam says: 'My wealth, my wealth.' Do you own of your wealth other than what you eat and consume, and what you wear and wear out, or what you give in Sadaqah (charity) (to those who deserve it), and that what you will have in stock for yourself." [Muslim] .
Commentary: This Hadith enjoins that if a person is given wealth, he should spend it in the ways liked by Allah because it is this Sadaqah which will be a valuable treasure in the Afterlife. Whatever else he consumes in this world, will finish or rot in this world and will be of no avail in Hereafter. [484] وعن عبدِ الله بن مُغَفَّل قَالَ : قَالَ رجل للنبي : يَا رسولَ الله ، وَاللهِ إنِّي لأُحِبُّكَ ، فَقَالَ له : « انْظُرْ مَاذَا تَقُولُ ؟ » قَالَ : وَاللهِ إنِّي لأُحِبُّكَ ، ثَلاَثَ مَرَّات ، فَقَالَ : « إنْ كُنْتَ تُحِبُّنِي فَأَعِدَّ لِلْفَقْرِ تِجْفَافاً ، فإنَّ الفَقْرَ أسْرَعُ إِلَى مَنْ يُحِبُّني مِنَ السَّيْلِ إِلَى مُنْتَهَاهُ » . رواه الترمذي ، وقال : ( حَدِيثٌ حَسَنٌ ) . « التجفافُ » بكسرِ التاءِ المثناةِ فوقُ وَإسكانِ الجيمِ وبالفاءِ المكررة : وَهُوَ شَيْءٌ يُلْبَسُهُ الفَرَسُ ، لِيُتَّقَى بِهِ الأَذَى ، وَقَدْ يَلْبَسُهُ الإنْسَانُ . لما كان أزهد الناس في الدنيا ، كان المحب التابع له متّصف بذلك لقوة الرغبة ، وصدق المحبة فالمرء مع من أحب ، ومولى قوم منهم في العسر واليسر فمن أحب أن يكون معهم في نعيم الآخرة فليصبر كما صبروا في الدنيا . قال تعالى : ﴿ أَمْ حَسِبْتُمْ أَن تَدْخُلُواْ الْجَنَّةَ وَلَمَّا يَعْلَمِ اللّهُ الَّذِينَ جَاهَدُواْ مِنكُمْ وَيَعْلَمَ الصَّابِرِينَ ﴾ [ آل عمران (142) ] . 484. 'Abdullah bin Mughaffal (May Allah be pleased with him) reported: A man came to the Prophet (PBUH) and said, "O Messenger of Allah! By Allah, I love you." He (PBUH) said, "Think about what you are saying." The man repeated thrice, "I swear by Allah that I love you." He (Prophet (PBUH)) said, "If you love me, you should be ready for acute poverty; because poverty comes to those who love me, faster than a flood flowing towards its destination." [At-Tirmidhi] . [485] وعن كعب بن مالك قَالَ : قَالَ رسول الله : « مَا ذِئْبَانِ جَائِعَانِ أُرْسِلا في غَنَمٍ بِأفْسَدَ لَهَا مِنْ حِرْصِ المَرْءِ عَلَى المَالِ وَالشَّرَفِ لِدِينهِ » . رواه الترمذي ، وقال : ( حَدِيثٌ حَسَنٌ صَحيحٌ ) . فيه : الحذر من الحرص على المال والشرف ، فإن حب الدنيا رأس كل خطيئة ، ورزق الله لا يجره حرص حريص ، ولا يرده كراهية كاره ، وقال النبي : « يَا عبد الرحمن بن سمرة ، لا تسأل الإِمارة فإنك إن أعطيتها عن غير مسألة أُعنت عليها ، وإن أعطيتها عن مسألة وكلت إليها » . 485. K'ab bin Malik (May Allah be pleased with him) reported: Messenger of Allah (PBUH) said, "Two hungry wolves sent in the midst of a flock of sheep are no more destructive to them than a man's greed for wealth and fame is to his Deen." [At-Tirmidhi]
Commentary: The havoc played by wealth, rank and position, which have been mentioned in this Hadith, can be seen everywhere today. Even some 'Ulama' and self-proclaimed pious men have a craze for these things and they have not been able to save themselves from the ruin caused by it. May Allah save us from these evils. Greed for wealth and fame are doubtless detrimental to religion as preference of the life of the world over religion is explicit in such a trivial pursuit. [486] وعن عبد الله بن مسعود قَالَ : نَامَ رسول الله عَلَى حَصيرٍ ، فَقَامَ وَقَدْ أثَّرَ في جَنْبِهِ ، قُلْنَا : يَا رَسُولَ اللهِ ، لَوْ اتَّخَذْنَا لَكَ وِطَاءً . فَقَالَ : « مَا لِي وَلِلدُّنْيَا ؟ مَا أَنَا في الدُّنْيَا إلا كَرَاكِبٍ اسْتَظَلَّ تَحْتَ شَجَرَةٍ ثُمَّ رَاحَ وَتَرَكَهَا » . رواه الترمذي ، وقال : ( حَدِيثٌ حَسَنٌ صَحيحٌ ) . فيه : الإِرشاد إلى ترك الاهتمام بِعَمارة الدنيا ، والحث على الاعتناء بعمارة منازل الآخرة ، وأن الدنيا دار عبور إلى دار الحبور . 486. 'Abdullah bin Mas'ud (May Allah be pleased with him) reported: Messenger of Allah (PBUH) slept on a straw mat and got up with the marks left by it on his body. Ibn Mas'ud (May Allah be pleased with him) said, "O Messenger of Allah! Would that you make us spread out a soft bedding for you." He (PBUH) replied, "What have I to do with the world? I am like a rider who had sat under a tree for its shade, then went away and left it." [At-Tirmidhi] .
Commentary: Beside mentioning the piety of the Prophet (PBUH), this Hadith tells in a very eloquent manner the reality of this world by means of an example. [487] وعن أَبي هريرة قَالَ : قَالَ رسول الله : « يدْخُلُ الفُقَرَاءُ الْجَنَّةَ قَبْلَ الأَغْنِيَاءِ بِخَمْسِمئَةِ عَامٍ » . رواه الترمذي ، وقال : « حديث صحيح » . فيه : فضل الفقير الصابر على الغني الشاكر ، لأن الأغنياء يحبسون للحساب . 487. Abu Hurairah (May Allah be pleased with him) reported: Messenger of Allah (PBUH) said, "The poor will enter Jannah five hundred years before the rich." [At-Tirmidhi] .
Commentary: Al-Fuqara' (the poor) means those Fuqara' who are perfect in Faith. Such people will go to Jannah five hundered years before the rich because the latter will have to account for their wealth, from where they had got it and how they had spent it, while the former will not be answerable for any such thing. [488] وعن ابن عباس وعِمْرَانَ بن الحُصَيْنِ y عن النبي قَالَ : « اطَّلَعْتُ في الجَنَّةِ فَرَأيْتُ أكْثَرَ أهْلِهَا الفُقَرَاءَ ، وَاطَّلَعْتُ في النَّارِ فَرَأيْتُ أكْثَرَ أهْلِهَا النِّسَاءَ » . متفقٌ عَلَيْهِ من رواية ابن عباس ، ورواه البخاري أيضاً من رواية عِمْرَان بن الحُصَيْن . فيه : التحريض على ترك التوسع في الدنيا . وفيه : التحريض للنساء على المحافظة على أمر الدين ليسلمن من النار . 488. Ibn 'Abbas and 'Imran bin Al-Husain (May Allah be pleased with them) reported: The Prophet (PBUH) said, "I looked into Jannah and saw that most of its dwellers are the poor; and I looked into Hell and saw that most of its inmates were women." [Al-Bukhari and Muslim] .
Commentary: The Prophet (PBUH) had observed Jannah and Hell either on the eve of Mi'raj (Ascension to heavens), or of Salat-ul-Kusuf (Eclipse prayer) in which he (PBUH) was shown Jannah and Hell. A large majority of Fuqara' will go to Jannah. The rich people do not attach much importance to the requirements of faith and its practice.
The reason women are the majority in Hell is because they are given to taunts and curses and are ungrateful to their husbands. The Hadith urges women to try to overcome these serious defects in order to be saved from the Hell-fire. [489] وعن أسامة بن زيد رضي الله عنهما ، عن النبي قَالَ : « قُمْتُ عَلَى بَابِ الجَنَّةِ ، فَكَانَ عَامَّةُ مَنْ دَخَلَهَا المَسَاكِينُ ، وَأصْحَابُ الجَدِّ مَحبُوسُونَ ، غَيْرَ أنَّ أصْحَابِ النَّارِ قَدْ أُمِرَ بِهِم إِلَى النَّارِ » . متفقٌ عَلَيْهِ .وَ« الجَدُّ » : الحَظُّ والغِنَى . وقد سبق بيان هَذَا الحديث في باب فَضْلِ الضَّعفَة . أصحاب النار هنا : هم الخالدون فيها ، وهم الكفار ، قال الله تعالى : ﴿ لا يَصْلاهَا إِلا الأَشْقَى ﴾ [ الليل (15) ] ، وقال تعالى : ﴿ وَسِيقَ الَّذِينَ كَفَرُوا إِلَى جَهَنَّمَ زُمَراً حَتَّى إِذَا جَاؤُوهَا فُتِحَتْ أَبْوَابُهَا ﴾ [ الزمر (71) ] ، وقال تعالى : ﴿ يُعْرَفُ الْمُجْرِمُونَ بِسِيمَاهُمْ فَيُؤْخَذُ بِالنَّوَاصِي وَالأَقْدَامِ ﴾ [ الرحمن (55) ] . 489. Usamah bin Zaid (May Allah be pleased with them) reported: The Prophet (PBUH) said, "I stood at the gate of Jannah and saw that most of those who enter it were poor, whereas the rich were held back; but those who were destined to go to Hell were ordered to be sent there (immediately)." [Al-Bukhari and Muslim] . [490] وعن أَبي هريرة عن النبي قَالَ : « أصْدَقُ كَلِمَةٍ قَالَهَا شَاعِرٌ كَلِمَةُ لَبِيدٍ : ألا كُلُّ شَيْءٍ مَا خَلا اللهَ بَاطِلُ » . متفقٌ عَلَيْهِ . يشهد لهذا البيت قوله تعالى : ﴿ كُلُّ شَيْءٍ هَالِكٌ إِلا وَجْهَهُ ﴾ [ القصص (88) ] ، كان لبيد من فحول شعراء الجاهلية ، وهو من هوازان ، وَفَدَ على رسول الله فأسلم ، وحسن إسلامه ، وكان من المعمرين ، عاش فوق مئة سنة ، وكان شريفًا في الجاهلية والإسلام ، ولم يقل شعرًا بعد إسلامه ، وكان يقول : أبدلني الله به القرآن إلا بيتًا واحدًا :ما عاتب المرءَ الكريم كنفسهوالمرء يصلحه القرين الصالح قال الشافعي :ولولا الشعر بالعلماء يُزريلكنت اليوم أشعرَ من لبيد 490. Abu Hurairah (May Allah be pleased with him) reported: The Prophet (PBUH) said, "The most truthful statement a poet has ever made is the saying of Labid: Everything besides Allah is vain." [Al-Bukhari and Muslim] .
Commentary:
1. We learn from this Hadith that to compose, recite and quote good verses, as evidence, is permissible.
2. The Verse of Labid, quoted in this Hadith, is the asme effect as the verdict of the Noble Qur'an:
"Whatsoever is on (the earth) will perish." (55:26).
This Verse accepts the elernity of the Afterlife and the transitory nature of this world. والاقتصار عَلَى القليل من المأكول والمشروب والملبوسوغيرها من حظوظ النفس وترك الشهوات قَالَ الله تَعَالَى : ﴿ فَخَلَفَ منْ بَعْدِهِمْ خَلْفٌ أَضَاعُوا الصَّلاةَ وَاتَّبَعُوا الشَّهَوَاتِ فَسَوْفَ يَلْقَوْنَ غَيّاً * إلا مَنْ تَابَ وَآمَنَ وَعَمِلَ صَالِحاً فَأُولَئِكَ يَدْخُلُونَ الْجَنَّةَ وَلا يُظْلَمُونَ شَيْئاً ﴾ [ مريم (59 ، 60) ] . أي : خلف من بعد الذين أثنى الله عليهم من الأنبياء والصالحين ، خلفُ سوء ، أضاعوا الصلاة بتركها أو تأخيرها عن وقتها : ﴿ وَاتَّبَعُوا الشَّهَوَاتِ ﴾ مالوا إلى زخارف الدنيا ﴿ فَسَوْفَ يَلْقَوْنَ غَيّاً ﴾ شرًّا وخسرانًا .وقال تَعَالَى : ﴿ فَخَرَجَ عَلَى قَوْمِهِ في زِينَتِهِ قَالَ الَّذِينَ يُريدُونَ الحَيَاةَ الدُّنْيَا يَا لَيْتَ لَنَا مِثْلَ مَا أُوتِيَ قَارُونُ إنَّهُ لَذُو حَظٍّ عَظِيمٍ * وَقَالَ الَّذِينَ أُوتُوا العِلْمَ وَيْلَكُمْ ثَواب اللهِ خَيْرٌ لِمَنْ آمَنَ وَعَمِلَ صَالِحَاً ﴾ [ القصص (79 : 80) ] . قيل : إنَّ قارون خرج على بغلة شهباء عليه الأُرْجُوَان ، وعليها سُرْج من ذهب ، ومعه أربعة آلاف على زيِّه ؟وقال تَعَالَى : ﴿ ثُمَّ لًتُسْأَلُنَّ يَوْمَئِذٍ عَنِ النَّعِيمِ ﴾ [ التكاثر (8) ] . أي : إذا ألهاكم عن الشكر . وعن زيد بن أسلم مرفوعًا : ﴿ ثُمَّ لَتُسْأَلُنَّ يَوْمَئِذٍ عَنِ النَّعِيمِ ﴾ يعني : شبع البطون ، وبارد الشراب ، وظلال المساكن ، واعتدال الخلق ، ولذة النوم . وقال تَعَالَى : ﴿ مَنْ كَانَ يُريدُ العَاجِلَةَ عَجَّلْنَا لَهُ فِيهَا مَا نَشَاءُ لِمَنْ نُريدُ ثُمَّ جَعَلْنَا لَهُ جَهَنَّمَ يَصْلاَهَا مَذْمُوماً مَدْحُوراً ﴾ [ الإسراء (18) ] أي : من كانت همَّته مقصورة على الدنيا عجلنا له فيها ما نشاء من البسط ، والتقتير ، لمن يريد أن نفعل به ذلك ، ثم جعلنا له في الآخرة جهنم يصلاها مذمومًا ، مدحورًا ، مطرودًا ، مبعدًا . وعن عائشة رضي الله عنها قالت : قالَ رسول الله : « الدنيا دار من لا دار له ، ومال من لا مال له ، ولها يجمع من لا عقل له » . رواه أحمد .والآيات في الباب كثيرةٌ معلومةٌ . أي : في فضل التقلل من الدنيا ، والترغيب في الآخرة ، كقوله تعالى : ﴿ مَن كَانَ يُرِيدُ حَرْثَ الآخِرَةِ نَزِدْ لَهُ فِي حَرْثِهِ وَمَن كَانَ يُرِيدُ حَرْثَ الدُّنْيَا نُؤتِهِ مِنْهَا وَمَا لَهُ فِي الآخِرَةِ مِن نَّصِيبٍ ﴾ [ الشورى (20) ] ، وقوله تعالى : ﴿ وَمَا أُوتِيتُم مِّن شَيْءٍ فَمَتَاعُ الْحَيَاةِ الدُّنْيَا وَزِينَتُهَا وَمَا عِندَ اللَّهِ خَيْرٌ وَأَبْقَى أَفَلا تَعْقِلُونَ ﴾ [ القصص (60) ] . Allah, the Exalted, says:
"Then, there has succeeded them a posterity who have given up As-Salat (the prayers) [i.e., made their Salat (prayers) to be lost, either by not offering them or by not offering them perfectly or by not offering them in their proper fixed times] and have followed lusts. So they will be thrown in Hell. Except those who repent and believe (in the Oneness of Allah and His Messenger Muhammad (PBUH)), and work righteousness. Such will enter Jannah and they will not be wronged in aught." (19:59,60)
"So he went forth before his people in his pomp. Those who were desirous of the life of the world, said: 'Ah, would that we had the like of what Qarun (Korah) has been given! Verily, he is the owner of a great fortune.' But those who had been given (religious) knowledge said: 'Woe to you! The reward of Allah (in the Hereafter) is better for those who believe and do righteous good deeds'." (28:79,80)
"Then, on that Day, you shall be asked about the delights (you indulged in, in this world)!" (102:8)
"Whoever desires the quick-passing (transitory enjoyment of this world), We readily grant him what We will for whom We like. Then, afterwards, We have appointed for him Hell; he will burn therein disgraced and rejected (far away from Allah's Mercy)." (17:18) [491] وعن عائشة رضي الله عنها ، قالت : مَا شَبعَ آلُ مُحَمّد مِنْ خُبْزِ شَعِيرٍ يَوْمَيْنِ مُتَتَابِعَيْنِ حَتَّى قُبِضَ . متفقٌ عَلَيْهِ .وفي رواية : مَا شَبعَ آلُ محَمّد مُنْذُ قَدِمَ المَدِينَةَ مِنْ طَعَامِ البُرِّ ثَلاثَ لَيَالٍ تِبَاعاً حَتَّى قُبِضَ . فيه : إعراضه عن الدنيا ، وزهده فيها . وفيه : تحريض لأمته على الزهد فيها ، والإعراض عما زاد على الحاجة منها ، ولا منافاة فيه وبين حديث أنه يدخر لأهله قوت سنة ، لأنه كان يفعل ذلك في آخر حياته ، فيخرجه في الحوائج تعرض عليه . 491. 'Aishah (May Allah be pleased with her) reported: The family of Muhammad (PBUH) never ate to the fill the bread of barley for two successive days until he died. [Al-Bukhari and Muslim] .
Another narration is: 'Aishah (May Allah be pleased with her) said: Never did the family of Muhammad (PBUH) eat to the fill, since their arrival to Al-Madinah, the bread of wheat for three successive nights until his death.
Commentary: This Hadith tells us about the extreme piety, contentment and simplicity of the Prophet (PBUH). This mode of his life continued to his last days when he had started storing provision for one year for the maintenance of his wives. But he would always distribute it among the needy, so much so that nothing was left with him. Thus, the statement of the wives of the Prophet (PBUH) that the family of Muhammad (PBUH) had never taken bellyful of food for two days is absolutely true. If they had it on one day they did not have it on the next day. This is how they lived their whole life in the companionship of the Prophet (PBUH). [492] وعن عروة عن عائشة رضي الله عنها ، أنّها كَانَتْ تقول : وَاللهِ ، يَا ابْنَ أُخْتِي ، إنْ كُنَّا لنَنْظُرُ إِلَى الهِلاَلِ ، ثُمَّ الهِلالِ ، ثُمَّ الهِلالِ : ثَلاَثَةُ أهلَّةٍ في شَهْرَيْنِ ، وَمَا أُوقِدَ في أبْيَاتِ رسول الله نَارٌ قط . قُلْتُ : يَا خَالَةُ ، فَمَا كَانَ يُعِيشُكُمْ ؟ قالت : الأَسْوَدَانِ التَّمْرُ وَالمَاءُ ، إلا أنَّهُ قَدْ كَانَ لرسول الله جِيرَانٌ مِنَ الأَنْصَارِ ، وكَانَتْ لَهُمْ مَنَائِحُ وَكَانُوا يُرْسِلُونَ إِلَى رسول الله مِنْ ألْبَانِهَا فَيَسْقِينَا . متفقٌ عَلَيْهِ . قال الحافظ : وفي هذا الحديث ما كان فيه الصحابة من التقلل من الدنيا في أول الأمر . وفيه : فضل الزهد ، وإيثار الواجد للمعدوم ، والاشتراك فيما في الأيدي . وفيه : جواز ذكر المرء ما كان فيه من الضيق بعد أن يوسع الله عليه ، تذكيرًا بنعمته وليتأس به غيره . 492. 'Urwah from 'Aishah (May Allah be pleased with her) reported that she used to say to Urwah (May Allah be pleased with him): "O son of my sister, by Allah, I used to see the new moon, then the new moon, then the new moon, i.e., three moons in two months, and a fire was not kindled in the house of Messenger of Allah (PBUH). "I ('Urwah) said, "O my aunt, what were your means of sustenance?" She said; "Dates and water. But it (so happened) that Messenger of Allah (PBUH) had some Ansar neighbours who had milch animals. They used to send Messenger of Allah (PBUH) some milk of their (animals) and he gave that to us to drink." [Al-Bukhari and Muslim] .
Commentary: 'Aishah (May Allah be pleased with her) did not say this by way of complaint but as warning and exhortation to the Muslims, especially women, so that they would also live a simple life. The latter should prepare their family budget keeping in view the lawful earnings of their husbands and do not place so much burden on them that they are compelled to look for unfair means of earning. [493] وعن أَبي سعيد المقبُريِّ عن أَبي هريرة t أَنَّهُ مَرَّ بِقَومٍ بَيْنَ أيدِيهمْ شَاةٌ مَصْلِيَّةٌ ، فَدَعَوْهُ فَأبَى أنْ يأْكُلَ . وقال : خرج رسول الله مِنَ الدُّنْيَا وَلَمْ يَشْبَعْ مِنْ خُبْزِ الشَّعيرِ . رواه البخاري .« مَصْلِيَّةٌ » بفتح الميم : أيْ مَشْوِيَّةٌ . فيه : أن من شأن المُحب أن يتبع آثار محبوبه ، ويأتم بها . 493. Abu Sa'id Maqburi reported: Abu Hurairah (May Allah be pleased with him) said that he happened to pass by some people who had a roast lamb before them. They invited him, but he declined, saying: "The Messenger of Allah (PBUH) left the world without having eaten his fill with barley bread." [Al-Bukhari] .
Commentary:
1. This Hadith shows how much care the Companions of the Prophet (PBUH) exercised in following him. They would even emulate him in matters in which it was not obligatory under the Shari'ah to follow him. It was in fact the result of that extreme love that they had for the Prophet (PBUH). They were not like the present-day lovers of the Prophet (PBUH) whose love does not go beyond lip-service. They were his true lovers and they followed him faithfully.
2. One should refuse to participate in feasts where extravagance is displayed, as is in common practice today, so that the evil tendency of extravagance and wastage is discouraged. One who avoids such parties, does not refuse invitations but respects the principles and values of Shari'ah which is a highly meritorious act. [494] وعن أنس قَالَ : لَمْ يَأكُلِ النَّبيُّ عَلَى خِوَانٍ حَتَّى مَاتَ ، وَمَا أكَلَ خُبْزاً مُرَقَّقاً حَتَّى مَاتَ . رواه البخاري .وفي رواية لَهُ : وَلا رَأى شَاةً سَمِيطاً بعَيْنِهِ قَطُّ . الخِوان : ما يؤكل عليه الطعام بدون أن يخفض الآكل رأسه ، وهو بدعة جائزة . والخبز المرقق : هو الأرغفة الواسعة الرقيقة . والسميط : ما أزيل شعره وشوي بجلده . وقطّ : ظرف لما مضى من الزمان مبني على الضم . 494. Anas (May Allah be pleased with him) reported: The Prophet (PBUH) neither ate on a dining cloth, nor ate soft bread throughout his life. [Al-Bukhari] .
One narration adds: He (PBUH) never even saw a Samit lamb.
Samit is an animal prepared for food by removing its hair by boiling water, and then roasted without being skinned. This type of food is preferred by wealthy people. (Editor's Note)
Commentary: It means that the Prophet (PBUH) has not adopted the ways of the rich but embraced a simple way of life which is the mode of Fuqara' - poor people. Thus, he remained contented with simple food and had no relish for extravagant feasts.