Riyad-as-Saliheen
By Al-Imam Abu Zakariya Yahya bin Sharaf An-Nawawi Ad-Dimashqi
Week=15, Hadith=571 to 608 [38 Hadith, 6/Day] وهو من أخذ المال من وجهه وصرفه في وجوهه المأمور بِهَا قَالَ الله تَعَالَى : ﴿ فَأَمَّا مَنْ أعْطَى وَاتَّقَى * وَصَدَّقَ بِالحُسْنَى * فَسَنُيَسِّرُهُ لِليُسْرَى ﴾ [ الليل (5 : 7) ] . أي : أعطى ماله لوجه الله ، واتقى محارمه ، وصدق بالحسنى ، أي : المجازاة ، فسنيسِّره ، نهيِّئه في الدنيا لليسرى ، أي : للخلة التي توصله إلى اليسرى ، والراحة في الآخرة ، وهي الأعمال الصالحة .وقال تَعَالَى : ﴿ وَسَيُجَنَّبُهَا الأَتْقَى * الَّذِي يُؤْتِي مَالَهُ يَتَزَكَّى * وَمَا لأَحَدٍ عِنْدَهُ مِنْ نِعْمَةٍ تُجْزَى * إلا ابْتِغَاءَ وَجْهِ رَبِّهِ الأَعْلَى * وَلَسَوْفَ يَرْضَى ﴾ [ الليل (17 : 21) ] . أي : وسيجنب النار الأتقى ، أي : من اتقى الشرك والمعاصي ؛ الذي يعطي ماله في طاعة الله ، يطلب تزكية نفسه طلبًا لمرضاة الله ، ولسوف يرضى حين يرى جزاءه في الآخرة ، وهذه الآيات نزلت في أبي بكر رضي الله عنه ، وهي عامة في جميع المؤمنين . وقال تَعَالَى : ﴿ إنْ تُبْدُوا الصَّدَقَاتِ فَنِعِمَّا هِي وَإنْ تُخْفُوهَا وَتُؤْتُوهَا الفُقراءَ فَهُوَ خَيْرٌ لَكُمْ وَيُكَفِّرُ عَنْكُمْ مِنْ سَيِّئَاتِكُمْ وَاللهُ بِمَا تَعْمَلُونَ خَبِيرٌ ﴾ [ البقرة (271) ] . أي : إنْ تبدوا الصدقات فَنِعْمَ ما أبديتم ، وإنْ تعطوها مع إخفاء الفقراء فهو خير لكم . قال ابن عباس رضي الله عنهما : السر في التطوع أفضل من العلانية ، والفريضة علانيتها أفضل . وقال تَعَالَى : ﴿ لَنْ تَنَالُوا الْبِرَّ حَتَّى تُنْفِقُوا مِمَّا تُحِبُّونَ وَمَا تُنْفِقُوا مِنْ شَيْءٍ فَإِنَّ اللهَ بِهِ عَلِيمٌ ﴾ [ آل عمران (92) ] . أي : لن تنالوا كمال الخير حتى تنفقوا من المال الذي تحبونه ، وما تنفقوا من شيء فإنَّ الله به عليم فيجازيكم بحسبه . والآيات في فضلِ الإنفاقِ في الطاعاتِ كثيرة معلومة . كقوله تعالى : ﴿ الَّذِينَ يُنفِقُونَ أَمْوَالَهُم بِاللَّيْلِ وَالنَّهَارِ سِرّاً وَعَلاَنِيَةً فَلَهُمْ أَجْرُهُمْ عِندَ رَبِّهِمْ وَلا خَوْفٌ عَلَيْهِمْ وَلا هُمْ يَحْزَنُونَ ﴾ [ البقرة (274) ] ، وغيرها من الآيات المعروفة . Allah, the Exalted, says:
"As for him who gives (in charity) and keeps his duty to Allah and fears Him, and believes in Al-Husna. We will make smooth for him the path of ease (goodness)." (92:5-7)
"And Al-Muttaqun (the pious and righteous) will be far removed from it (Hell). He who spends his wealth for increase in self-purification. And who has (in mind) no favour from anyone to be paid back. Except to seek the Countenance of his Rubb, the Most High. He surely, will be pleased (when he will enter Jannah)." (92:17-21)
"If you disclose your Sadaqat (alms-giving), it is well; but if you conceal them and give them to the poor, that is better for you. (Allah) will expiate you some of your sins. And Allah is Well-Acquainted with what you do." (2:271)
"By no means shall you attain Al-Birr (piety, righteousness - here it means Allah's reward, i.e., Jannah), unless you spend (in Allah's Cause) of that which you love; and whatever of good you spend, Allah knows it well." (3:92) [571] وعن عبدِ الله بن مسعود قَالَ : قَالَ رسول الله : « لا حَسَدَ إلا في اثْنَتَيْنِ : رَجُلٌ آتَاهُ اللهُ مَالاً ، فَسَلَّطَهُ عَلَى هَلَكَتِهِ فِي الحَقِّ ، وَرَجُلٌ آتَاهُ اللهُ حِكْمَةً فَهُوَ يَقضِي بِهَا وَيُعَلِّمُهَا » . متفقٌ عَلَيْهِ . وتقدم شرحه قريباً . فيه : أن شكر المال ؛ إنفاقه في وجوه الطاعات ، وأن شكر العلم العمل به وتعليمه . 571. Ibn Mas'ud (May Allah be pleased with him) reported: Messenger of Allah (PBUH) said, "Envy is permitted only in two cases: A man whom Alah gives wealth, and he disposes of it rightfully, and a man to whom Allah gives knowledge which he applies and teaches it." [Al-Bukhari and Muslim] .
Commentary: This Hadith has already been mentioned. Yet, its relevance with this chapter has prompted us to repeat it here. It lays emphasis on two points. First, if Allah gives wealth to a man, his sense of gratitude should be expressed in his spending it in good ways according to the Divine command. Second, if Allah has endowed somebody with knowledge and wisdom, he should be thankful to his Rubb by way of putting it into practice and by imparting it to others. It means one can aspire for knowledge and richness, provided one's motive is to benefit others. Envy is a bad quality which Muslims must shun. In this Hadith, however, envy (or Ghibtah) refers to the feeling of wishing to have what somebody else has or to be like somebody else without these blessings be taken away from the envied person. [572] وعن ابن عمر رضي الله عنهما ، عن النبي قَالَ : « لا حَسَدَ إلا في اثْنَتَيْنِ : رَجُلٌ آتَاهُ اللهُ القُرْآنَ ، فَهُوَ يَقُومُ بِهِ آنَاءَ اللَّيْلِ وَآنَاءَ النَّهَارِ ، وَرَجُلٌ آتَاهُ الله مَالاً ، فَهُوَ يُنْفِقُهُ آنَاءَ اللَّيْلِ وَآنَاءَ النَّهَارِ » . متفقٌ عَلَيْهِ .« الآناء » : السَّاعاتُ . أي : لا ينبغي أن يغبط أحد إلا في هذين الخصلتين . 572. Ibn 'Umar (May Allah be pleased with him) reported: Messenger of Allah (PBUH) said: "Envy is justified in regard to two types of persons only: a man whom Allah has given knowledge of the Qur'an, and so he recites it during the night and during the day; and a man whom Allah has given wealth and so he spends from it during the night and during the day." [Al-Bukhari and Muslim] .
Commentary: Ahadith permit us to envy (in the positive sense of the word: see commentary on the previous Hadith) only two traits of character of somebody. Grammatically, the texts of these Ahadith imply both feminine and masculine genders. In the preceding Hadith, the word 'knowledge' has been used. It stands for the Word of Allah. To apply and teach knowledge means to put into practise the teachings of the Qur'an. And that includes the recitation of the Qur'an (both in Salat and otherwise), imparting its teaching and passing judgements in its light. From this point of view both the Ahadith convey the similar sense, and similarly we may also read into them two persons or two traits of character. [573] وعن أَبي هريرة t أنَّ فُقَراءَ المُهَاجِرينَ أتَوْا رسول الله ، فَقَالُوا : ذَهَبَ أهْلُ الدُّثُورِ بِالدَّرَجَاتِ العُلَى ، وَالنَّعِيم المُقيم ، فَقَالَ : « وَمَا ذَاك ؟ » فَقَالوا : يُصَلُّونَ كَمَا نُصَلِّي ، وَيَصُومُونَ كَمَا نَصُومُ ، وَيَتَصَدَّقُونَ وَلا نَتَصَدَّقُ ، وَيَعْتِقُونَ وَلا نَعْتِقُ ، فَقَالَ رسول الله : « أفَلا أُعَلِّمُكُمْ شَيْئاً تُدْرِكُونَ بِهِ مَنْ سَبَقَكُمْ ، وَتَسْبِقُونَ بِهِ مَنْ بَعْدَكُمْ ، وَلا يَكُونُ أحَدٌ أفْضَلَ مِنْكُمْ إلا مَنْ صَنَعَ مِثْلَ مَا صَنَعْتُمْ ؟ » قالوا : بَلَى يَا رسول الله ، قَالَ : « تُسَبِّحُونَ وَتَحْمِدُونَ وَتُكَبِّرُونَ ، دُبُرَ كُلِّ صَلاَةٍ ثَلاثاً وَثَلاثِينَ مَرَّةً » فَرَجَعَ فُقَرَاء المُهَاجِرِينَ إِلَى رسول الله ، فقالوا : سَمِعَ إخْوَانُنَا أهلُ الأمْوالِ بِمَا فَعَلْنَا ، فَفَعَلُوا مِثلَهُ ؟ فَقَالَ رسول الله : « ذَلِكَ فَضْلُ اللهِ يُؤْتِيهِ مَنْ يَشَاءُ » . متفقٌ عَلَيْهِ ، وَهَذا لفظ رواية مسلم .« الدُّثُور » : الأمْوَالُ الكَثِيرَةُ ، وَالله أعلم . في هذا الحديث : فضل الغني على الفقير إذا استوت أعماله وأعمال الفقير البدنية . وفيه : أن العالم إذا سئل عن مسألة يقع فيها الخلاف ، أن يجيب بما يلحق به المفضول درجة الفاضل . وفيه : أن العمل السهل قد يدرِك به صاحبه فضل العمل الشاق ، وأن العمل القاصر قد يساوي المتعدِّي . 573. Abu Hurairah (May Allah be pleased with him) reported: Some of the poor Emigrants came to Messenger of Allah (PBUH) and said to him, "The wealthy have obtained all high ranks and everlasting bliss." He asked, "How is that?" They replied: "They offer Salat as we do, and observe Saum (fasting) as we do, but they give in Sadaqah (charity) and we do not, and they emancipate slaves and we cannot." He (PBUH) said, "Shall I not teach you something whereby you will catch up with those who have preceded you and will get ahead of those who follow you, and no one will surpass you unless he does the same as you do?" They said, "Surely, O Messenger of Allah." He said, "Say: Subhan Allah, and Allahu Akbar, and praise Him (by saying Al-hamdu lillah) thirty-three times at the end of every Salat." They returned to him and said: "Our brothers, the possessors of wealth, having heard what we are doing, have started doing the same." Messenger of Allah (PBUH) said, "This is Grace of Allah which He gives to whom He wishes." [Al-Bukhari and Muslim] .
Commentary: The wording of the Hadith apparently reveals that Subhan Allah "Glory be to Allah", Al-hamdu lillah "Praise be to Allah", and Aallhu Akbar "Allah is the Greatest" should be recited thirty-three times. If each group of words is said eleven times, the total number will become thirty-three. But Al-Hafiz Ibn Hajar believes that each formula should be uttered thirty-three times, that is to say, after each prayer "Subhan Allah", "Al-hamdu lillah" and "Allahu Akbar" should be uttered thirty-three times each. But according to some Ahadith, Imam An-Nawawi is of the view that "Allahu Akbar" should be said thirty-four times and in the end "La ilaha illallahu Wahdahu la sharika Lahu, Lahul-mulku wa Lahul-hamdu, wa Huwa 'ala kulli shai'in Qadir" (none has the right to be worshipped but Allah, He is One; He has no partners; to Him belongs the dominion and all the praise; and He has power over all things) should be recited. Should we recite them together or separately? Al-Qadi 'Iyad is of the opinion that it is better to recite them separately, but Imam An-Nawawi is of the view that both ways are correct. In fact, in both ways the number remains the same. Besides, an addition must not be made to the Sunnah of Messenger of Allah (PBUH). Practically we knew that it is necessary to use the prescription of a physician without making any alteration in its elements; otherwise, it will not work properly. Similarly, there are spiritual benefits, blessings and efficacy in the number told by the Prophet (PBUH). Any alteration in it will nullify its blessing and efficacy. (Fath Al-Bari).
This Hadith reveals how fervently the Companions were inclined towards good and how concerned about surpassing those who were better than them in some forms of good deeds. Indeed, all Muslims are equal with regard to the practice of religious principles. But what gives an edge to the rich over their poor coreligionists are the financial forms of worship, that is, charity and almsgiving, which the latter are unable to do. قَالَ الله تَعَالَى : ﴿ كُلُّ نَفْسٍ ذَائِقَةُ الْمَوْتِ وَإِنَّمَا تُوَفَّوْنَ أُجُورَكُمْ يَوْمَ الْقِيَامَةِ فَمَنْ زُحْزِحَ عَنِ النَّارِ وَأُدْخِلَ الْجَنَّةَ فَقَدْ فَازَ وَمَا الحَياةُ الدُّنْيَا إلا مَتَاعُ الْغُرُورِ ﴾ [ آل عمران (185) ] . في هذه الآية : وعد للمصدقين والمتقين ووعيد للمكذبين والعاصيين ، وأن الفائز من نجي من النار ، وأدخل الجنة ، وأنَّ من اغترَّ بالدنيا فهو مغرور خاسر .وقال تَعَالَى : ﴿ وَمَا تَدْرِي نَفْسٌ مَاذَا تَكْسِبُ غَدَاً وَمَا تَدْري نَفْسٌ بأيِّ أرْضٍ تَمُوتُ ﴾ [ لقمان (34) ] . قال قتادة : أشياء استأثر الله بهنَّ فلم يطلع عليهنَّ ملكًا مقربًا ، ولا نبيًّا مرسلاً ، ﴿ إِنَّ اللَّهَ عِندَهُ عِلْمُ السَّاعَةِ ﴾ ، فلا يدري أحد من الناس متى تقوم الساعة ، في أي سنة ، أو في أي شهر ، ﴿ وَيُنَزِّلُ الْغَيْثَ ﴾ ، فلا يعلم أحد متى ينزل الغيث ليلاً أو نهارًا ، ﴿ وَيَعْلَمُ مَا فِي الأَرْحَامِ ﴾ ، أذكر أم أنثى ، أحمر أو أسود ، وما هو ، ﴿ وَمَا تَدْرِي نَفْسٌ مَّاذَا تَكْسِبُ غَداً ﴾ أخير أم شرّ ، ولا تدري يا ابن آدم متى تموت ، لعلك الميت غدًا ، لعلك المصاب غدًا ، ﴿ وَمَا تَدْرِي نَفْسٌ بِأَيِّ أَرْضٍ تَمُوتُ ﴾ ، أي ليس من أحد من الناس يدري أين مضجعه من الأرض ، أفي بحر ، أم في بر ، أو سهل ، أو جبل . وروى الطبراني عن أسامة بن زيد قال : قالَ رسول الله : « ما جعل الله منية عبد بأرض إلا جعل الله له فيها حاجة » . وقال أعْشَى همدان :فَمَا تَزُود مِمّا كَانَ يَجْمَعَه سِوَى حنُوط غادة البَيْن مَع خرقوَغَيْرُ نَفْحَةِ أَعْوَاد تَشِب لَهُوَقُلْ ذَلِكَ من زَادَ لمُنْطَلَقلا تَأسِين عَلَى شَيْء فَكُل فَتَىإِلَى مَنْيَتِهِ سَيّار فِي عَنَقوَكُلّ مَنْ ظَنّ أَنَّ المَوْت يُخْطِئُهُ مُعَلّل بِأَعَالِيل من حمق بِأَيّمَا بَلْدَةٍ تقدر منْيَته إِلا يَسِير إِلَيْهَا طائعًا شبق وقال تَعَالَى : ﴿ فَإذَا جَاءَ أجَلُهُمْ لا يَسْتَأْخِرُونَ سَاعَةً وَلا يَسْتَقْدِمُونَ ﴾ [ الأعراف (34) ] . أي : إذا جاء وقت انقضاء أعمارهم لا يتأخرون عنه ، ولا يتقدمون .وقال تَعَالَى : ﴿ يَا أَيُّهَا الَّذِينَ آمَنُوا لا تُلْهِكُمْ أمْوَالُكُمْ وَلا أوْلاَدُكُمْ عَنْ ذِكْرِ الله وَمَنْ يَفْعَلْ ذَلِكَ فَأُولئِكَ هم الْخَاسِرُونَ * وَأنْفِقُوا مِمَّا رَزَقْنَاكُمْ مِنْ قَبْلِ أنْ يَأتِيَ أَحَدَكُمُ المَوْتُ فَيَقُولَ رَبِّ لَوْلا أخَّرْتَنِي إِلَى أَجَلٍ قَريبٍ فَأصَّدَّقَ وأَكُنْ مِنَ الصَّالِحِينَ * وَلَنْ يُؤَخِّرَ اللهُ نَفْساً إِذَا جَاءَ أَجَلُهَا وَاللهُ خَبيرٌ بِمَا تَعْمَلُونَ ﴾ [ المنافقون (9 : 11) ] . في هذه الآيات : النهي عن الاشتغال بالأموال ، والأولاد عن طاعة الله ، والأمر بالإنفاق قبل الموت ، والحض على المبادرة بالأعمال الصالحة ، والتوبة قبل حضور الأجل . وقال تَعَالَى : ﴿ حَتَّى إِذَا جَاءَ أَحَدَهُمُ المَوْتُ قَالَ رَبِّ ارْجِعُونِ * لَعَلّي أعْمَلُ صَالِحاً فِيمَا تَرَكْتُ كَلا إِنَّهَا كَلِمَةٌ هُوَ قَائِلُهَا وَمِنْ وَرَائِهِمْ بَرْزَخٌ إِلَى يَوْمِ يبْعَثُونَ * فَإذَا نُفِخَ فِي الصُّورِ فَلا أنْسَابَ بَيْنَهُمْ يَومَئِذٍ وَلا يَتَسَاءلُونَ * فَمَنْ ثَقُلَتْ مَوَازِينُهُ فَأُولئِكَ هُمُ الْمُفْلِحُونَ * وَمَنْ خَفَّتْ مَوَازِينُهُ فَأولئِكَ الَّذِينَ خَسرُوا أَنْفُسَهُمْ فِي جَهَنَّمَ خَالِدُونَ * تَلْفَحُ وَجَوهَهُمُ النَّارُ وَهُمْ فِيهَا كَالِحُونَ * أَلَمْ تَكُنْ آيَاتِي تُتْلَى عَلَيْكُمْ فَكُنْتُمْ بِهَا تُكَذِّبُونَ ﴾ إِلَى قَوْله تَعَالَى : ﴿ … كَمْ لَبِثْتُمْ فِي الأَرْضِ عَدَدَ سِنِينَ * قَالُوا لَبِثْنَا يَوْماً أَوْ بَعْضَ يَوْمٍ فَاسْئَلِ العَادِّينَ * قَالَ إنْ لَبِثْتُمْ إلا قَلِيلاً لَوْ أَنَّكُمْ كُنْتُم تَعْلَمُونَ * أَفَحَسِبْتُمْ أَنَّمَا خَلَقْنَاكُمْ عَبَثاً وَأَنَّكُمْ إِلَيْنَا لا تُرْجَعُونَ ﴾ [ المؤمنون (99 : 115) ] . قوله تعالى : ﴿ حَتَّى إِذَا جَاءَ أَحَدَهُمُ المَوْتُ قَالَ رَبِّ ارْجِعُونِ ﴾ ، أي : ردوني إلى الدنيا ﴿ لَعَلّي أعْمَلُ صَالِحاً فِيمَا تَرَكْتُ كَلا ﴾ ، ردع عن طلب الرجعة ، واستبعاد لها ﴿ إِنَّهَا كَلِمَةٌ هُوَ قَائِلُهَا ﴾ ، لا محالة ، ولو ردوا لعادوا لما نهوا عنه ﴿ وَمِنْ وَرَائِهِمْ ﴾ ، أي : أمامهم ، ] بَرْزَخٌ إِلَى يَوْمِ يبْعَثُونَ ﴾ ، ﴿ فَإذَا نُفِخَ فِي الصُّورِ ﴾ ، وهو القرن الذي ينفخ فيه إسرافيل للبعث ﴿ فَلا أنْسَابَ بَيْنَهُمْ ﴾ ، أي لا تنفع ، ﴿ يَومَئِذٍ وَلا يَتَسَاءلُونَ ﴾ ، أي : لا يسأل قريب قريبه ، بل يفرح أن يجب له حق ولو على ولده . ﴿ فَمَنْ ثَقُلَتْ مَوَازِينُهُ ﴾ ، أي : موازين أعماله ، ﴿ فَأُولئِكَ هُمُ الْمُفْلِحُونَ ﴾ الفائزون بالنجاة والدرجات ، ﴿ وَمَنْ خَفَّتْ مَوَازِينُهُ فَأولئِكَ الَّذِينَ خَسرُوا أَنْفُسَهُمْ فِي جَهَنَّمَ خَالِدُونَ * تَلْفَحُ وَجَوهَهُمُ النَّارُ وَهُمْ فِيهَا كَالِحُونَ ﴾ أي : عابسون ، وهم الكفار ، ﴿ أَلَمْ تَكُنْ آيَاتِي تُتْلَى عَلَيْكُمْ فَكُنْتُمْ بِهَا تُكَذِّبُونَ ﴾ . وأما المسلمون فمن خفت موازين حسناته فإنه تحت مشيئة الله ، إن شاء غفر له ، وإن شاء عذبه بقدر ذنوبه ، ومصيره بعد ذلك إلى الجنة . ﴿ قَالُوا ﴾ ، أي الكفار : ﴿ رَبَّنَا غَلَبَتْ عَلَيْنَا شِقْوَتُنَا وَكُنَّا قَوْماً ضَالِّينَ * رَبَّنَا أَخْرِجْنَا مِنْهَا فَإِنْ عُدْنَا فَإِنَّا ظَالِمُونَ * قَالَ اخْسَؤُوا فِيهَا وَلا تُكَلِّمُونِ * إِنَّهُ كَانَ فَرِيقٌ مِّنْ عِبَادِي يَقُولُونَ رَبَّنَا آمَنَّا فَاغْفِرْ لَنَا وَارْحَمْنَا وَأَنتَ خَيْرُ الرَّاحِمِينَ * فَاتَّخَذْتُمُوهُمْ سِخْرِيّاً حَتَّى أَنسَوْكُمْ ذِكْرِي وَكُنتُم مِّنْهُمْ تَضْحَكُونَ * إِنِّي جَزَيْتُهُمُ الْيَوْمَ بِمَا صَبَرُوا أَنَّهُمْ هُمُ الْفَائِزُونَ * قَالَ كَمْ لَبِثْتُمْ فِي الأَرْضِ عَدَدَ سِنِينَ * قَالُوا لَبِثْنَا يَوْماً ﴾ ، نسوا مدة لبثهم في الدنيا لعظم ما هم بِصَدَدِهِ من العذاب ، وقيل : المراد السؤال عن مدة لبثهم في القبور ؛ لأنهم أنكروا البعث . فقيل لهم لما قاموا من القبور : ﴿ كَمْ لَبِثْتُمْ ﴾ ، ﴿ قَالُوا لَبِثْنَا يَوْماً أَوْ بَعْضَ يَوْمٍ فَاسْئَلِ العَادِّينَ ﴾ ، أي : الحاسبين ، وهم الملائكة ، ﴿ قَالَ إنْ لَبِثْتُمْ إلا قَلِيلاً ﴾ ، أي : ما لبثتم فيها إلا زمانًا قليلاً ، ﴿ لَوْ أَنَّكُمْ كُنْتُم تَعْلَمُونَ ﴾ ، أي : لما آثرتم الفاني على الباقي ، ﴿ أَفَحَسِبْتُمْ أَنَّمَا خَلَقْنَاكُمْ عَبَثاً ﴾ ، لعبًا وباطلاً . ﴿ وَأَنَّكُمْ إِلَيْنَا لا تُرْجَعُونَ ﴾ ، أي : في الآخرة للجزاء ، ﴿ فَتَعَالَى اللَّهُ الْمَلِكُ الْحَقُّ ﴾ ، أي : تقدس ، أن يخلق شيئًا عبثًا لا لحكمة ، فإنه الملك الحق المنزَّه عن ذلك ﴿ لا إِلَهَ إِلا هُوَ رَبُّ الْعَرْشِ الْكَرِيمِ ﴾ .وقال تَعَالَى : ﴿ أَلَمْ يَأْنِ لِلَّذِينَ آمَنُوا أَنْ تَخْشَعَ قُلُوبُهُمْ لِذِكْرِ اللهِ وَمَا نَزَلَ مِنَ الْحَقِّ وَلا يَكُونُوا كَالَّذِينَ أُوتُوا الْكِتَابَ مِنْ قَبْلُ فَطَالَ عَلَيْهِم الأَمَدُ فَقَسَتْ قُلُوبُهُمْ وَكَثِيرٌ مِنْهُمْ فَاسِقُونَ ﴾ [ الحديد (16) ] .وَالآيات في الباب كَثيرةٌ معلومة . ﴿ أَلَمْ يَأْنِ ﴾ ألم يحن ، أي : أما آن للمؤمنين ﴿ أَنْ تَخْشَعَ قُلُوبُهُمْ لِذِكْرِ اللهِ وَمَا نَزَلَ مِنَ الْحَقِّ ﴾ أي : تلين عند الذكر والموعظة وسماع القرآن فتفهم ، وتنقاد له . قال ابن عباس : إنَّ الله استبطأ المؤمنين فعاتبهم على رأس ثلاث عشرة من نزول القرآن . ورُوي عن النبي أنه قال : « إن أول ما يرفع من الناس الخشوع » . وقال ابن مسعود : إنَّ بني إسرائيل لما طال عليهم الأمد فقست قلوبهم ، اخترعوا كتابًا من عند أنفسهم استهوته قلوبهم ، واستحلته ألسنتهم ، وكَانَ الحق يحول بينهم وبين كثير من شهواتهم ، فقالوا : تعالوا ندعوا بني إسرائيل إلى كتابنا هذا ، فمن تابعنا عليه تركناه ، ومن كره أن يتابعنا قتلناه ، ففعلوا ذلك . ورُوي عن ابن المبارك أنه في صباه حرك العود ليضربه ، فإذا به قد نطق بهذه الآية ، فتاب ابن المبارك ، وكسر العود ، وجاءه التوفيق والخشوع . ﴿ وَكَثِيرٌ مِنْهُمْ فَاسِقُونَ ﴾ أي : خارجون عن طاعة الله ، وقد قال النبي : « لتتبعن سنن من كان قبلكم » . Allah, the Exalted, says:
"Everyone shall taste death. And only on the Day of Resurrection shall you be paid your wages in full. And whoever is removed away from the Fire and admitted to Jannah, he indeed is successful. The life of this world is only the enjoyment of deception (a deceiving thing)." (3:185)
"No person knows what he will earn tomorrow, and no person knows in what land he will die..." (31:34)
"...when their term comes, neither can they delay nor can they advance it an hour (or a moment)." (16:61)
"O you who believe! Let not your properties or your children divert you from the remembrance of Allah. And whosoever does that, then they are the losers. And spend (in charity) of that with which We have provided you, before death comes to one of you, and he says: 'My Rubb! If only You would give me respite for a little while (i.e., return to the worldly life), then I should give Sadaqah (i.e., Zakat) of my wealth, and be among the righteous [i.e., perform Hajj (pilgrimage to Makkah) and other good deeds] .' And Allah grants respite to none when his appointed time (death) comes. And Allah is All-Aware of what you do." (63:9-11)
"Until, when death comes to one of them (those who join partners with Allah), he says: 'My Rubb! Send me back. So that I may do good in that which I have left behind!' No! It is but a word that he speaks; and behind them is Barzakh (a barrier) until the Day when they will be resurrected. Then, when the Trumpet is blown, there will be no kinship among them that Day, nor will they ask of one another. Then, those whose Scales (of good deeds) are heavy, they are the successful. And those whose Scales (of good deeds) are light, they are those who lose their ownselves, in Hell will they abide. The Fire will burn their faces, and therein they will grin, with displaced lips (disfigured). 'Were not My Verses (this Qur'an) recited to you, and then you used to deny them?' They will say: 'Our Rubb! Our wretchedness overcame us, and we were (an) erring people. 'Our Rubb! Bring us out of this; if ever we return (to evil), then indeed we shall be Zalimun (polytheists, oppressors, unjust, wrong-doers, etc? He (Allah) will say: 'Remain you in it with ignominy! And speak you not to Me!' Verily! There was a party of My slaves, who used to say: 'Our Rubb! We believe, so forgive us, and have mercy on us, for you are the Best of all who show mercy!' 'But you took them for a laughing stock, so much so that they made you forget My remembrance while you used to laugh at them! Verily! I have rewarded them this Day for their patience, they are indeed the ones that are successful. He (Allah) will say: 'What number of years did you stay on earth?' They will say: 'We stayed a day or part of a day. Ask of those who keep account.' He (Allah) will say: 'You stayed not but a little, if you had only known! Did you think that We had created you in play (without any purpose), and that you would not be brought back to Us?"' (23:99-115)
"Has not the time come for the hearts of those who believe (in the Oneness of Allah - Islamic Monotheism) to be affected by Allah's Reminder (this Qur'an), and that which has been revealed of the truth, lest they become as those who received the Scripture [the Taurat (Torah) and the Injeel (Gospel)] before (i.e., Jews and Christians), and the term was prolonged for them and so their hearts were hardened? And many of them were Fasiqun (the rebellious, the disobedient to Allah)." (57:16) [574] وعن ابن عمر رضي الله عنهما ، قَالَ : أخذ رسول الله بِمِنْكَبي ، فَقَالَ : « كُنْ في الدُّنْيَا كَأَنَّكَ غَرِيبٌ أَوْ عَابِرُ سَبِيلٍ » . وَكَانَ ابْنُ عُمَرَ رضي الله عنهما ، يقول : إِذَا أمْسَيْتَ فَلا تَنْتَظِرِ الصَّبَاحَ ، وَإِذَا أصْبَحتَ فَلا تَنْتَظِرِ المَسَاءَ ، وَخُذْ مِنْ صِحَّتِكَ لِمَرَضِكَ ، وَمِنْ حَيَاتِكَ لِمَوْتِكَ . رواه البخاري . الإنسان في الدنيا غريب ووطنه الحقيقي الجنة ، وهي التي أنزل الله بها الأبوين ابتداء ، وإليها المرجع إن شاء الله تعالى بفضل الله ورحمته ، وهو مسافر في الدنيا بالأعمال الصالحة ، وترك الأعمال السيئة ، والمسافر لا يأخذ من المتاع إلا ما تدعوا إليه ضرورته ، فإن الدنيا دار ممر ، والآخرة هي دار المقر ، فتزودوا من ممركم لمقركم ، يا قوم إنما هذه الحياة الدنيا متاع ، وإن الآخرة هي دار القرار . قال الشارح محمد بن علان رحمه الله تعالى : إذا أمسيت فابتدئ الفلاحاولا تهمله تنتظر الصباحا وتب مما جنيت فكم أناسًا قَضَوا نحبًا وقد باتوا صحاحًا 574. '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 till the morning do not expect to live until the evening. While in good health (do good deeds) before you fall sick; and while you are alive (do good deeds) before death strikes. [Al-Bukhari] .
Commentary: This Hadith has already been mentioned. Refer to the commentary on Hadith No. 479. [575] وعنه أنَّ رسول الله قَالَ : « مَا حَقُّ امْرِئٍ مُسْلِمٍ ، لَهُ شَيْءٌ يُوصِي فِيهِ ، يَبيتُ لَيْلَتَيْنِ إلا وَوَصِيَّتُهُ مَكْتُوبَةٌ عِنْدَهُ » . متفقٌ عَلَيْهِ ، هَذَا لفظ البخاري . وفي روايةٍ لمسلمٍ : « يَبِيتُ ثَلاَثَ لَيَالٍ » قَالَ ابن عمر : مَا مَرَّتْ عَلَيَّ لَيْلَةٌ مُنْذُ سَمِعْتُ رسولَ الله قَالَ ذَلِكَ إلا وَعِنْدِي وَصِيَّتِي . فيه : استحباب الوصية ، واستحباب كتابتها ، فإن كان عليه دين أو عنده أمانة وجب كتابتها . وفيه : أنه لا ينبغي للمسلم أن يغفل عن الموت والاستعداد له . 575. 'Abdullah bin 'Umar (May Allah be pleased with them) reported: Messenger of Allah (PBUH) said, "It is the duty of a Muslim who has something which is to be given as a bequest not to have it for two nights without executing a written will." [Al-Bukhari and Muslim] .
In the narration of Muslim it is narrated as 'three nights'. Ibn 'Umar (May Allah be pleased with them) said: Since I heard the Messenger of Allah say this, I have never spent a night without having my will with me.
Commentary: The emphasis of Messenger of Allah (PBUH) on the necessity of making a last will shows that man has no knowledge of the time of his death. It is necessary for the rich that they should keep with them a testament so as to leave their affairs settled after their death and to ward off any untoward situation with regard to the distribution of their property among their inheritors. [576] وعن أنس قَالَ : خَطَّ النَّبيُّ خُطُوطاً ، فَقَالَ : « هَذَا الإنْسَانُ ، وَهَذَا أجَلُهُ ، فَبَيْنَمَا هُوَ كَذَلِكَ إذْ جَاءَ الخَطُّ الأَقْرَبُ » . رواه البخاري . 576. Anas (May Allah be pleased with him) reported: The Prophet (PBUH) drew a few lines and said, "One of them represents man and another indicates death; and a man continues like this until the nearest line (i.e., death) overtakes him." [Al-Bukhari] . [577] وعن ابن مسعود قَالَ : خَطَّ النَّبيُّ خَطّاً مُرَبَّعاً ، وَخَطَّ خَطّاً في الوَسَطِ خَارِجَاً مِنْهُ ، وَخَطَّ خُطَطاً صِغَاراً إِلَى هَذَا الَّذِي في الْوَسَطِ مِنْ جَانِبهِ الَّذِي في الوَسَط ، فَقَالَ : « هَذَا الإنْسَانُ ، وَهذَا أجَلُهُ مُحيطاً بِهِ -أَوْ قَدْ أحَاطَ بِهِ -وَهذَا الَّذِي هُوَ خَارِجٌ أمَلُهُ ، وَهذِهِ الْخُطَطُ الصِّغَارُ الأَعْرَاضُ ، فَإنْ أخْطَأَهُ هَذَا ، نَهَشَهُ هَذَا ، وَإنْ أخْطَأَهُ هَذَا ، نَهَشَهُ هَذَا » . رواه البخاري . ذُكر فيه صور كثيرة ، وأقربها هكذا - ، فالخط الأوسط هو الإِنسان ، والمربع : أجله ، والصغار : الآفات تعرض له ، والخارج من المربع أمله . وفي الحديث : التحريض على قصر الأمل والاستعداد لبغتة الأجل . 577. Ibn Mas'ud (May Allah be pleased with him) reported: The Prophet (PBUH) drew up a square and in the middle of it he drew a line, the end of which jutted out beyond the square. Further across the middle line, he drew a number of smaller lines. Then he (PBUH) said, "The figure represents man and the encircling square is the death which is encompassing him. The middle line represents his desires and the smaller lines are vicissitudes of life. If one of those misses him, another distresses him, and if that one misses him, he falls victim to another." [Al-Bukhari] .
Commentary: This means that human life is perpetually exposed to mishaps. If man escapes one mishap, he comes across the other one. His life is spent in a continuous struggle against tackling the hostile situations. Besides, his life remains entangled in unending hopes and wishes which are never fulfilled and finally he slips into the iron-grip of death. To sum up, man is ever closer to the border line of death and not supposed to remain unprepared for it. There is no end to wishful thinking and, therefore, he should not adopt a careless attitude towards the inescapable death in the pursuit of illusory hopes. The best course for him is to remain ever-ready for his exit from the worldly stage. [578] وعن أَبي هريرة t أنَّ رسول الله قَالَ : « بَادِرُوا بِالأعْمَالِ سَبْعاً ، هَلْ تَنْتَظِرُونَ إلا فَقْراً مُنْسِياً ، أَوْ غِنَىً مُطْغِياً ، أَوْ مَرَضَاً مُفْسداً ، أَوْ هَرَماً مُفَنِّداً ، أَوْ مَوْتَاً مُجْهِزاً ، أَوْ الدَّجّالَ ، فَشَرُّ غَائِبٍ يُنْتَظَرُ ، أَوْ السَّاعَةَ وَالسَّاعَةُ أدْهَى وَأمَرُّ » ؟! . رواه الترمذي ، وقال : ( حَدِيثٌ حَسَنٌ ) . في الحديث : الأمر بالمسارعة إلى الأعمال الصالحة ، قبل حصول واحدة من هذه النوازل التي تذهل الإِنسان من التوجُّه إلى العبادات . 578. Abu Hurairah (May Allah be pleased with him) reported: Messenger of Allah (PBUH) said, "Hasten to do good deeds before you are overtaken by one of the seven afflictions." Then (giving a warning) he said, "Are you waiting for poverty which will make you unmindful of devotion, or prosperity which will make you corrupt, or a disease which will disable you, or senility which will make you mentally unstable, or sudden death which will take you all of a sudden, or Ad-Dajjal who is the worst expected, or the Hour; and the Hour will be most grievous and most bitter." [At-Tirmidhi] .
Commentary: The Hadith focuses on seven things which hold back man from the virtuous path. Taking in consideration the turning health and the brief span of life to his account, he is, therefore, apt to gather up good deeds for the Hereafter because an untoward situation may confront him any moment and render him unable to do good things to his benefit in the otherworldly life. [579] وعنه قَالَ : قَالَ رسول الله : « أكْثِرُوا ذِكْرَ هَاذِمِ اللَّذَّاتِ » يَعْنِي : المَوْتَ . رواه الترمذي ، وقال : ( حَدِيثٌ حَسَنٌ ) . هاذم اللذات بالمعجمة ، أي : قاطعها . وروي بالمهملة أي مزيلها من أصلها . وفي حديث أنس مرفوعًا : « أكثروا ذكر هاذم اللذات فإنه لم يذكره أحد في ضيق من العيش إلا وسعه عليه ، ولا ذكره في سعة إلا ضيقها عليه » . 579. Abu Hurairah (May Allah be pleased with him) reported: Messenger of Allah (PBUH) said, "Remember more often the destroyer of pleasures - death." [At-Tirmidhi] .
Commentary: Being heedful and talking about death checks man from being lost in the worldly pleasures and seductions. We are, therefore, supposed to remember death frequently and to avoid remaining indifferent to post-death affairs and occurrences. [580] وعن أُبَيِّ بن كعبٍ كَانَ رسول الله إِذَا ذَهَبَ ثُلُثُ اللَّيْلِ قَامَ ، فَقَالَ : « يَا أَيُّهَا النَّاسُ ، اذْكُرُوا اللهَ ، جَاءتِ الرَّاجِفَةُ ، تَتْبَعُهَا الرَّادِفَةُ ، جَاءَ المَوْتُ بِمَا فِيهِ ، جَاءَ المَوْتُ بِمَا فِيهِ » قُلْتُ : يَا رسول الله ، إنِّي أُكْثِرُ الصَّلاَةَ عَلَيْكَ ، فَكَمْ أجْعَلُ لَكَ مِنْ صَلاَتِي ؟ قَالَ : « مَا شِئْتَ » قُلْتُ : الرُّبُع ، قَالَ : « مَا شِئْتَ ، فَإنْ زِدْتَ فَهُوَ خَيْرٌ لَكَ » قُلْتُ : فَالنِّصْف ؟ قَالَ : « مَا شِئْتَ ، فَإنْ زِدْتَ فَهُوَ خَيْرٌ لَكَ » قُلْتُ : فالثُّلُثَيْنِ ؟ قَالَ : « مَا شِئْتَ ، فَإنْ زِدْتَ فَهُوَ خَيْرٌ لَكَ » قُلْتُ : أجعَلُ لَكَ صَلاَتِي كُلَّهَا ؟ قَالَ : « إذاً تُكْفى هَمَّكَ ، وَيُغْفَر لَكَ ذَنْبكَ » . رواه الترمذي ، وقال : ( حَدِيثٌ حَسَنٌ ) . في هذا الحديث : تنبيه الناس من سِنَةِ الغفلة وتحريضهم على الطاعات . والراجفة : هي النفخة الأولى . والرادفة : الثانية . قال الله تعالى : ﴿ وَنُفِخَ فِي الصُّورِ فَصَعِقَ مَن فِي السَّمَاوَاتِ وَمَن فِي الأَرْضِ إِلا مَن شَاء اللَّهُ ثُمَّ نُفِخَ فِيهِ أُخْرَى فَإِذَا هُم قِيَامٌ يَنظُرُونَ ﴾ [ الزمر (68) ] . وقوله : « جاء الموت بما فيه » . أي : من الأهوال عند الاحتضار ، وفي القبر وأهواله . وقوله : فكم أجعل لك من صلاتي ، أي : من دعائي . وفيه : جواز ذكر الإنسان صالح عمله ، لغرض كالاستفتاء ونحوه . 580. Ubayy bin Ka'b (May Allah be pleased with him) reported: When one-third of the night would pass, Messenger of Allah (PBUH) would get up and call out, "O people, remember Allah. The Rajifah (i.e., the first Blowing of the Trumpet which will shake the whole universe and thus cause all life to cease) has come, followed by Ar-Radifah (i.e., the second Blowing of the Trumpet which will restore life and thus mark the Resurrection Day). Death has approached with all that it comprises. Death has approached with all that it comprises." I said: "O Messenger of Allah (PBUH), I frequently invoke Allah to elevate your rank. How much of my supplications should I devote to you?" He said, "You may devote as much as you wish." When I suggested a quarter, he said, "Do whatever you wish, but it will be better for you if you increase it." I suggested half, and he said, "Do whatever you wish, but it will be better for you if you increase." I suggested two-thirds, and he said, "Do whatever you wish but it will be better for you if you increase it." I said, "Shall I devote all my supplications invoking Allah to elevate your rank?" He said, "Then you will be freed from your worries and your sins will be forgiven." [At-Tirmidhi] .
Commentary: The Qur'an exactly corroborates what has been stated in this Hadith. There will be two soundings of the Trumpet. The first will throw the earth and mountains into tremendous convulsions, annihilating all life and disrupting the entire physical structure of the universe. The second - after an indefinite period of time known to Allah Alone - will mark the Resurrection Day and bring forth the whole scenario of the Last Judgement. Messenger of Allah (PBUH) has invited the attention of mankind to the horrendous ordeal awaiting it in the Last Hour. Besides, this Hadith urges the believers to send the maximum greetings to Messenger of Allah (PBUH). It also highlights the excellence of such an invocation. The Qur'an itself makes this demand to the believers:
"Allah sends His Salat (Graces, Honours, Blessings, Mercy) on the Prophet (Muhammad (PBUH)), and also His angels (ask Allah to bless and forgive him). O you who believe! Send your Salat on (ask Allah to bless) him (Muhammad (PBUH)), and (you should) greet (salute) him with the Islamic way of greeting (salutation, i.e., As-salamu 'alaikum)." (33:56). [581] عن بُرَيْدَة قَالَ : قَالَ رسول الله : « كُنْتُ نَهَيْتُكُمْ عن زِيَارَةِ القُبُورِ فَزُوروها » . رواه مسلم . النهي عن زيارة القبور كان في أول الإِسلام ، لقرب عهدهم بالجاهلية وكلماتها القبيحة ، وأفعالهم التي كانوا يألفونها عند القبور ، فلما علموا أحكام الشرع أمرهم بزيارتها لأنها تذكر الآخرة . وروى الحاكم عن أنس مرفوعًا : « كنت نهيتكم عن زيارة القبور ألا فزورها فإنها ترق القلب ، وتُدمع العين ، وتذكر الآخرة ، ولا تقولوا هَجْرًا » . 581. Buraidah (May Allah be pleased with him) reported: Messenger of Allah (PBUH) said, "(In the past) I forbade you from visiting graves, but visit them now."
In another narration Messenger of Allah (PBUH) said, "Whoever wants to visit a graveyard, let him do so, because it reminds us of the Hereafter." [Muslim] .
Commentary: The visit to the graves is not only recommendable from a theological point of view but, in the light of the Prophetic saying, it is also compulsory and binding. However, at the dawn of Islam it was forbidden due to the apprehension that the Muslims might relapse into some wrongdoing by harking back to the pre-Islamic memory. But when the Monotheistic Belief took root in their minds and the apprehension of pagan echoings evaporated, the ban on visiting the graves was lifted. Rather an emphasis was laid on such a visit, so that an overpowering thought of death might penetrate a believer's mind as a deterrent force against the promptings of his animal self. The believers must remember death and remember that they will be dead sooner or later. It has been reported that 'Umar bin Al-Khattab(May Allah be pleased with him) used to address himself thus: "Death suffices to serve as an admonitor, O 'Umar!" [582] وعن عائشة رضي الله عنها ، قالت : كَانَ رسول الله - كلَّما كَانَ لَيْلَتُهَا مِنْ رسول الله - يَخْرُجُ مِنْ آخِرِ اللَّيْلِ إِلَى البَقِيعِ فَيقولُ : « السَّلاَمُ عَلَيْكُمْ دَارَ قَوْمٍ مُؤْمِنِينَ ، وَأتَاكُمْ مَا تُوعَدُونَ ، غَداً مُؤَجَّلْونَ ، وَإنَّا إنْ شَاءَ اللهُ بِكُمْ لاَحِقُونَ ، اللَّهُمَّ اغْفِرْ لأهْلِ بَقِيعِ الغَرْقَدِ » . رواه مسلم . 582. 'Aishah (May Allah be pleased with her): reported Whenever it was her turn to spend with Messenger of Allah (PBUH), he used to go to the Baqi' (graveyard in Al-Madinah) at the last part of night and say, "May you be safe, O abode of the believing people. What you have been promised has come to you. You are tarried till tomorrow and certainly we shall follow you if Allah wills. O Allah, forgive the inmates of the Baqi'-al-Gharqad." [Muslim] .
Commentary: The example of Messenger of Allah (PBUH) shows that it is right to visit the graves even at night. But the visitor is required to pray the Prophetic prayer there as it invokes Divine blessing on and pardon to the dead. It may be emphasized here that to greet the dead is a prayer for them. It is not necessary that they should hear it and also respond to it. Allah has the power to make them hear it, too. But ours should not be the belief that the dead do hear and reply. The exact position is known to Allah Alone. We are only supposed to follow the example of Messenger of Allah (PBUH) and say the greeting and prayer as mentioned above. [583] وعن بريدة قَالَ : كَانَ النبيُّ يُعَلِّمُهُمْ إِذَا خَرَجُوا إِلَى المَقَابِرِ أنْ يَقُولَ قَائِلُهُمْ : « السَّلاَمُ عَلَيْكُمْ أهلَ الدِّيَارِ مِنَ المُؤْمِنينَ وَالمُسلمينَ ، وَإنَّا إنْ شَاءَ اللهُ بِكُمْ للاَحِقونَ ، أسْألُ اللهَ لَنَا وَلَكُمُ العَافِيَةَ » . رواه مسلم . 583. Buraidah (May Allah be pleased with him) reported: The Prophet (PBUH) used to teach them (i.e., the Companions) whenever they came out to visit the graveyard to say: "As-salamu 'alaikum ahlad-diyyari minal-Mu'minina wal-Muslimina, wa inna in sha' Allahu bikum lahiqun. As'alul-laha lana wa-lakumul- 'afiyyah (May you be safe, O inmates of the abodes of the believers and the Muslims, and if Allah pleases, we shall follow you, we pray to Allah for well-being for ourselves and for you)." [Muslim] .
Commentary: This Hadith has a provision for a believer to visit the graveyard and to pray for his dead relatives, because the prayer of the living benefits the departed souls. [584] وعن ابن عباسٍ رضي الله عنهما ، قَالَ : مرَّ رسول الله بِقُبورٍ بالمدِينَةِ فَأقْبَلَ عَلَيْهِمْ بِوَجْهِهِ ، فَقَالَ : « السَّلامُ عَلَيْكُمْ يَا أهْلَ القُبُورِ ، يَغْفِرُ اللهُ لَنَا وَلَكُمْ ، أنْتُمْ سَلَفُنَا وَنَحنُ بالأثَرِ » . رواه الترمذي ، وقال : ( حَدِيثٌ حَسَنٌ ) . في هذه الأحاديث : استحباب زيارة القبور والدعاء لأهلها . 584. Ibn 'Abbas (May Allah be pleased with them) reported: Messenger of Allah (PBUH) passed by the graves at Al-Madinah. He turned his face towards them and said, "May you be granted safety, O inmates of the graves. May Allah forgive us and you. You have preceded us, and we are to follow." [At-Tirmidhi] .
Commentary: Imam At-Tirmidhi considers it as a credible Hadith and Imam An-Nawawi has also reduced it to writing without 'ifs' and 'buts'. However, Shaikh Al-Albani calls it undependable from the viewpoint of the chain of reporters. For a detailed study, one may refer to Ahkam Al-Jana'iz by Al-Albani, page 197. وَلا بأس بِهِ لخوف الفتنة في الدين
[585] عن أَبي هريرة t أنَّ رسول الله قَالَ : « لا يَتَمَنَّ أحَدُكُمُ المَوْتَ ، إمَّا مُحْسِناً فَلَعَلَّهُ يَزْدَادُ ، وَإمَّا مُسِيئاً فَلَعَلَّهُ يَسْتَعْتِبُ » . متفقٌ عَلَيْهِ ، وهذا لفظ البخاري . وفي رواية لمسلم عن أَبي هريرة عن رسول الله قَالَ : « لا يَتَمَنَّ أَحَدُكُمُ المَوْتَ ، وَلا يَدْعُ بِهِ مِنْ قَبْلِ أنْ يَأتِيَهُ ؛ إنَّهُ إِذَا مَاتَ انْقَطَعَ عَمَلُهُ ، وَإنَّهُ لا يَزِيدُ المُؤْمِنَ عُمُرُهُ إلا خَيْراً » . 585. Abu Hurairah (May Allah be pleased with him) reported: Messenger of Allah (PBUH) said, "None of you should wish for death. If he is righteous, perhaps he may add to (his) good works, and if he is a sinner, possibly he may repent (in case he is given a longer life)." [Al-Bukhari] .
In Muslim, Abu Hurairah (May Allah be pleased with him) reported : Messenger of Allah (PBUH) said, "Let none of you wish for death, nor he ask for it before it comes to him, because when he dies, his actions will be terminated; certainly the age of a (true) believer does not add but good."
Commentary: This Hadith forbids a believer to wish for his death as the longevity of his age suits him by all means. The longer he lives, the greater degree of progress will he make in virtues pursuits. And in case he infringes upon the Shari'ah rules, he may perhaps incline towards penitence. A believer should, therefore, consider his life as a boon and try his utmost to do good things. [586] وعن أنسٍ قَالَ : قَالَ رسولُ الله : « لا يَتَمَنَّيَنَّ أحَدُكُمُ المَوْتَ لِضُرٍّ أصَابَهُ ، فَإنْ كَانَ لا بُدَّ فَاعِلاً ، فَلْيَقُلْ : اللَّهُمَّ أحْيِني مَا كَانَتِ الحَيَاةُ خَيْراً لي ، وَتَوَفَّنِي إِذَا كَانَت الوَفَاةُ خَيراً لي » . متفقٌ عَلَيْهِ . في هذه الأحاديث : النهي عن تمني الموت لضرٍّ أصابه من مرض ، أو فقر أو نحو ذلك ، وإنما كره تمنيه حينئذٍ لأنه يشعر بعدم الرضا بالقضاء . وفي الحديث الآخر : « خيركم من طال عمره وحسن عمله » . 586. Anas bin Malik (May Allah be pleased with him) reported: Messenger of Allah (PBUH) said, "Let none of you wish for death on account of an affliction that befalls him. If he has no alternative, let him pray: 'Allahumma ahyine ma kanatil-hayatu khairan li, wa tawaffani idha kanatil-wafatu khairan li (O Allah! Give my life so long as the life is good for me, and take away my life if death is good for me)'." [Al-Bukhari and Muslim] .
Commentary: Here, too, a believer has been prevented from wishing for death. Because it betrays that he is far from agreeing to what Allah wills or has ordained. If at all his wishing becomes intense and indispensable under the pressure of circumstances, he should pray in the Prophetic words mentioned in the Hadith above. [587] وعن قيسِ بن أَبي حازم ، قَالَ : دَخَلْنَا عَلَى خَبَّاب بن الأرَتِّ t نَعُودُهُ وَقَدِ اكْتَوَى سَبْعَ كَيَّاتٍ ، فَقَالَ : إنَّ أَصْحَابَنَا الَّذِينَ سَلَفُوا مَضَوْا ، وَلَمْ تَنْقُصْهُمُ الدُّنْيَا ، وَإنَّا أصَبْنَا مَا لا نَجِدُ لَهُ مَوْضِعاً إلا التُّرَابَ وَلولا أنَّ النبي نَهَانَا أنْ نَدْعُوَ بالمَوْتِ لَدَعَوْتُ بِهِ . ثُمَّ أتَيْنَاهُ مَرَّةً أُخْرَى وَهُوَ يَبْنِي حَائِطاً لَهُ ، فَقَالَ : إنَّ المُسْلِمَ لَيُؤْجَرُ فِي كُلِّ شَيْءٍ يُنْفِقُهُ إلا فِي شَيْءٍ يَجْعَلُهُ في هَذَا التُّرَابِ . متفقٌ عَلَيْهِ ، وهذا لفظ رواية البخاري . فيه : جواز الكي ، والنهي عن الدعاء بالموت ، وجواز دفن المال إذا أعطى حقه الواجب فيه . وفيه : كراهة البناء من غير حاجة . 587. Qais bin Abu Hazim (May Allah be pleased with him) reported: I went to visit Khabbab bin Aratt (May Allah be pleased with him) during his illness. He had been cauterized in seven places. He said: "Our companions who have died have left (this world) without having enjoyed the pleasures of the world (in order to get a great full reward in the Hereafter) while we have amassed wealth exceeding our needs for which there is no place to keep except in the earth. Had Messenger of Allah (PBUH) not prohibited us from longing for death, I would have prayed for it." Then we visited him again and he was building a wall. He said: "There is a reward in store for a Muslim in respect of everything on which he spends except for something he places in the earth (i.e., something exceeding our needs or essentials)." [Al-Bukhari and Muslim] .
Commentary: This Hadith forbids a believer to wish for his death as the longevity of his age suits him by all means. The longer he lives, the greater degree of progress he will make in the pursuit of virtues. And in case he infringes upon the Shari'ah rules, he may perhaps incline towards penitence. A believer should, therefore, consider his life as a boon and try his utmost to do good things . قَالَ الله تَعَالَى : ﴿ وَتَحْسَبُونَهُ هَيِّناً وَهُوَ عِنْدَ اللهِ عَظِيمٌ ﴾ [ النور (15) ] . الورع : ترك ما لا بأس به حذرًا مما به بأس . والشبهات : ما لم يتضح وجه حله ولا حرمته . قال حسان بن أبي سنان : ما رأيتُ شيئًا أهون من الورع : ( دع ما يريبك إلى ما يريبك ) . وهذه الآية نزلت في قصة عائشة حين رماها أهل الإفك ، فقال تعالى : ﴿ إِذْ تَلَقَّوْنَهُ بِأَلْسِنَتِكُمْ وَتَقُولُونَ بِأَفْوَاهِكُم مَّا لَيْسَ لَكُم بِهِ عِلْمٌ وَتَحْسَبُونَهُ هَيِّناً وَهُوَ عِندَ اللَّهِ عَظِيمٌ ﴾ [ النور (15) ] ، أي : تظنون أنه سهل لا إثم فيه ، ووزره عظيم . وقال النبي : « إنَّ الرجل ليتكلم بالكلمة من سخط الله لا يلقي لها بالاً يهوي بها في النار بُعْدَ مَا بين المشرق والمغرب » . وقال تَعَالَى : ﴿ إنَّ رَبَّكَ لَبِالْمِرْصَادِ ﴾ [ الفجر (14) ] . قال الكلبي : عليه طريق العباد لا يفوته أحد . وقال ابن عباس :يرى ويسمع ويبصر ما تقول وتفعل وتهجس به العباد . قال ابن كثير : يعني يرصد خلقه فيما يعملون ويجازي كلا بسعيه . Allah, the Exalted, says:
"...you counted it a little thing, while with Allah it was very great." (24:15)
"Verily, your Rubb is Ever Watchful (over them)." (89:14) [588] وعن النعمان بن بشيرٍ رضي الله عنهما قَالَ : سَمِعْتُ رسول الله يقول : « إنَّ الحَلاَلَ بَيِّنٌ ، وَإنَّ الحَرامَ بَيِّنٌ ، وَبَيْنَهُمَا مُشْتَبَهَاتٌ لا يَعْلَمُهُنَّ كَثيرٌ مِنَ النَّاسِ ، فَمَنِ اتَّقَى الشُّبُهَاتِ ، اسْتَبْرَأَ لِدِينهِ وَعِرْضِهِ ، وَمَنْ وَقَعَ فِي الشُّبُهَاتِ وَقَعَ في الحَرَامِ ، كَالرَّاعِي يَرْعَى حَوْلَ الحِمَى يُوشِكُ أنْ يَرْتَعَ فِيهِ ، ألا وَإنَّ لكُلّ مَلِكٍ حِمَىً ، ألا وَإنَّ حِمَى اللهِ مَحَارِمُهُ ، ألا وَإنَّ فِي الجَسَدِ مُضْغَةً إِذَا صَلَحَت صَلَحَ الْجَسَدُ كُلُّهُ ، وَإِذَا فَسَدَتْ فَسَدَ الْجَسَدُ كُلُّهُ ، ألا وَهِيَ القَلْبُ » . متفقٌ عَلَيْهِ ، وروياه مِنْ طرقٍ بِألفَاظٍ متقاربةٍ . هذا الحديث : أصل عظيم من أصول الشريعة ، وأجمع العلماء على عظم موقعه ، وكثرة فوائده . قوله : « فمن اتقى الشبهات استبرأ لدينه وعرضه » ، فيه إشارة إلى المحافظة على أمور الدين ومراعاة المروءة . قال بعض العلماء : المكروه : عقبة بين العبد والحرام ، فمن استكثر من المكروه تطرق إلى الحرام ، والمباح : عقبة بينه وبين المكروه فمن استكثر من المباح تطرق إلى المكروه . قوله : « ألا إن في الجسد مضغة إذا صلح الجسد كله » ، أي : إذا صلح القلب بالإِيمان والعرفان ، صلح بالأعمال والأحوال . وما أحسن قول القائل : وإذا حلت العناية قلبًانشطت للعبادة الأعضاءُ فالقلب كالملك ، والأعضاء كالرعية ، وبصلاح الملك تصلح الرعية ، وبفساده تفسد . 588. An-Nu'man bin Bashir (May Allah be pleased with them) reported: Messenger of Allah (PBUH) said, "What is lawful is clear and what is unlawful is clear, but between them are certain doubtful things which many people do not know. So he who guards against doubtful things keeps his religion and his honour blameless. But he who falls into doubtful things falls into that which is unlawful, just as a shepherd who grazes his cattle in the vicinity of a pasture declared prohibited (by the king); he is likely to stray into the pasture. Mind you, every king has a protected pasture and Allah's involved limits is that which He has declared unlawful. Verily, there is a piece of flesh in the body, if it is healthy, the whole body is healthy, and if it is corrupt, the whole body is corrupt. Verily, it is the heart." [Al-Bukhari and Muslim] .
Commentary: There are such meeting-points between what is permissible and what is not permissible in the matter of religion of which the majority of people are ignorant. If man abstains from them, it means that he is keeping his duty to Allah. Yet, if he is involved in them without caring for what is allowable or unallowable, he may be supposed to have outstepped the Divine limits. Businessmen and traders are particularly warned here to avoid things of dubious nature and are urged to adopt only that pattern which is lawful. Another important point underlying this Hadith concerns the heart. Its purity or impurity directly affects the human conduct in a good or bad way. It is, therefore, absolutely necessary to cleanse the heart of all wiles and impurities, and this is not possible without sound Faith and consciousness of Allah. [589] وعن أنسٍ t أنَّ النبيَّ وَجَدَ تَمْرَةً فِي الطَّرِيقِ ، فَقَالَ : « لَوْلا أنِّي أخَافُ أنْ تَكُونَ مِنَ الصَّدَقَة لأَكَلْتُهَا » . متفقٌ عَلَيْهِ . الحديث ذكره البخاري في باب ما يتنزه من الشبهات . وفي الحديث : أنه ينبغي للإِنسان إذا شك في إِباحة شيء أن لا يفعله ما لم يُفْضِ إلى التنطع وأن الشيء التافه يجوز التقاطه من غير تعريف . ورأى عمر رضي الله عنه رجلاً ينادي على عنبة التقطها ، فضربه بالدِّرَّة وقال : إنَّ من الورع ما يمقت الله عليه . وقال البخاري : باب من لم ير الوساوس ونحوها من الشبهات . وذكر حديث عبد الله بن زيد قال : شكي إلى النبي الرجل يجد في الصلاة شيئًا أيقطع الصلاة ؟ قال : « لا حتى يسمع صوتاً أو يجد ريحًا » . وحديث عائشة رضي الله عنها : أن قومًا قالوا : يَا رسول الله إنَّ قومًا يأْتوننا باللحم لا ندري أَذكروا اسم الله عليه أَم لا ؟ فقال رسول الله : « سَمَّوا الله عليه وكلوه » . قال بعض العلماء : قد أُتي النبي بجبنة وجبة ، فأكل ولبس ولم ينظر لاحتمال مخالطة الخنزير لهم ، ولا إِلى صُوفِها من مذبوح أو ميتة . ولو نظر أَحدٌ للاحتمال المذكور لم يجد حلالاً على وجه الأرض . وقال بعضهم : لا يتصور الحلال بيقين إلا في ماء المطر النازل من المساء الملتقي باليد . 589. Anas bin Malik (May Allah be pleased with him) reported: The Prophet (PBUH) found a dry date-fruit lying in the way and said, "Had it not been for fear of being from charity I would have eaten it." [Al-Bukhari and Muslim] .
Commentary: As Sadaqah and Zakat were forbidden to Messenger of Allah (PBUH) and the members of his family, he avoided to eat the date-fruit he had found in the way because he was not sure about the allowability of its nature. It is a lesson for a Muslim that he should stay away from a thing when he doubts its lawful aspect. The previous Hadith also confirms this view. Moreover, we come to know that the use of an insignificant thing found in the way is not forbidden. Similarly, one is permitted to pick up an eatable thing - provided it is not dubious - and eat it because it involves both humility and regard for a blessing. [590] وعن النَّواسِ بن سمعان عن النبي قَالَ : « البِرُّ : حُسْنُ الخُلُقِ ، وَالإِثْمُ : مَا حَاكَ فِي نَفْسِكَ ، وَكَرِهْتَ أنْ يَطَّلِعَ عَلَيْهِ النَّاسُ » . رواه مسلم .« حَاكَ » بِالحاءِ المهملةِ والكافِ : أيْ تَرَدَّدَ فِيهِ . قوله : « البر حسن الخلق » . أي : التخلق بالأخلاق الحميدة ، كطلاقة الوجه ، وكف الأذى ، وبذل الندى ، والرفق ، والعدل ، والإنصاف ، والإِحسان ، والإِثْمُ هو ما أَثَّر في القلب ضيقًا ونفورًا ، وكراهية ، وهذا يرجع إِليه عند الاشتباه إِذا كانت الفتوى بمجرد ظن من غير دليل شرعي . 590. An-Nawwas bin Sam'an (May Allah be pleased with him) reported: The Prophet (PBUH) said, "Piety is good manner, and sin is that which creates doubt and you do not like people to know of it." [Muslim] .
Commentary: Islam lays much importance on courteous behaviour and also explains and stresses its different aspects. To meet people cheerfully, to avoid causing trouble to them, rather to try to make things convenient and comfortable to them, to do social service, to extend co-operation to others in good things and to be generous, and to like for others also that you like for yourself, are all forms of moral behaviour that are counted as virtues in Islam. All that is bad and vicious is considered by Islam as sinful. This Hadith describes two signs of a sin. First, man should feel scruples in committing it. Second, one does not like others being informed about it. The Hadith further tells us that human nature leads man to correct conclusions and keeps him away from evils, provided it has not been deformed by the environment and bad company. [591] وعن وَابِصَةَ بن مَعبدٍ قَالَ : أتَيْتُ رَسُول الله فَقَالَ : « جئتَ تَسْألُ عَنِ البِرِّ ؟ » قُلْتُ : نَعَمْ ، فَقَالَ : « اسْتَفْتِ قَلْبَكَ ، البرُّ : مَا اطْمَأنَّت إِلَيْهِ النَّفسُ ، وَاطْمأنَّ إِلَيْهِ القَلْبُ ، وَالإثْمُ : مَا حَاكَ في النَّفْسِ ، وَتَرَدَّدَ فِي الصَّدْرِ ، وَإنْ أفْتَاكَ النَّاسُ وَأفْتُوكَ » . حديث حسن ، رواه أحمد والدَّارمِيُّ في مُسْنَدَيْهِمَا . وهذا الحديث من جوامع الكلم ؛ لأَن ( البر ) كلمة جامعة لجميع أفعال الخير ، ( والإثم ) كلمة جامعة لجميع أَفعال الشر . 591. Wabisah bin Ma'bad (May Allah be pleased with him) reported: I went to Messenger of Allah (PBUH) and he asked me, "Have you come to inquire about piety?" I replied in the affirmative. Then he said, "Ask your heart regarding it. Piety is that which contents the soul and comforts the heart, and sin is that which causes doubts and perturbs the heart, even if people pronounce it lawful and give you verdicts on such matters again and again." [Ahmad and Ad-Darmi] .
Commentary: There are two points about this Hadith. First, it is one of the miracles of Messenger of Allah (PBUH) who discovered the nature of the question before it was put to him. Second, man's heart is the biggest guide to him and he, therefore, should keep his heart illuminated with the light of Faith so as to continue receiving guidance from it. [592] وعن أَبي سِرْوَعَةَ -بكسر السين المهملة وفتحها - عُقبَةَ بنِ الحارِثِ t أنَّهُ تَزَوَّجَ ابنَةً لأبي إهَابِ بن عزيزٍ ، فَأتَتْهُ امْرَأةٌ ، فَقَالَتْ : إنّي قَدْ أرضَعْتُ عُقْبَةَ وَالَّتِي قَدْ تَزَوَّجَ بِهَا . فَقَالَ لَهَا عُقْبَةُ : مَا أعْلَمُ أنَّك أرضَعْتِنِي وَلا أخْبَرْتِني ، فَرَكِبَ إِلَى رسول الله بِالمَدِينَةِ ، فَسَأَلَهُ : فَقَالَ رسول الله : « كَيْفَ وَقَد قِيلَ » ؟ فَفَارَقَهَا عُقْبَةُ وَنَكَحَتْ زَوْجاً غَيْرَهُ . رواه البخاري . « إهَابٌ » بكسر الهمزة وَ« عَزيزٌ » بفتح العين وبزاي مكررة . في هذا الحديث : الحض على ترك الشبه والأخذ بالأحوط في الأمور . 592. 'Uqbah bin Al-Harith (May Allah be pleased with him) reported that he had married a daughter of Abu Ihab bin 'Aziz and a woman came to him and said she had suckled both 'Uqbah and the woman whom he had married, to which he replied: "I am not aware that you suckled me, and you did not inform me." So he ('Uqbah) rode to Messenger of Allah (PBUH) in Al-Madinah and put the matter before him. The Messenger of Allah (PBUH) said, "How can you continue (to be her husband) after what you have been told?" 'Uqbah (May Allah be pleased with him) therefore divorced her and she married another man. [Al-Bukhari] .
Commentary: Opinions differ about the evidence of a woman. But it is so about financial matters and Hudud (punishments) and Qisas (retaliation in punishment). For example, regarding the first, the Qur'an says that the evidence of two women is equal to that of one man. Similarly, the 'Ulama' have not trusted the evidence of a woman about matters concerning Hudud and Qisas, rather they have considered in this connection, the evidence of man indispensable. However, they are all unanimous in accepting the evidence of even a single woman in matters of which men are uninformed. These, for instance, include the problems of a child's birth and its legitimacy and the weak points of women. And the argument is supported by this Hadith. When the woman gave evidence that she had suckled both the husband and the wife and was the foster-mother of the two, they separated from each other. Also, Messenger of Allah (PBUH) declared their wedlock untenable. The Hadith urges us to dispense with what is doubtful in order to be on the safe side in matters of religion. [593] وعن الحسن بن علي رضي الله عنهما قَالَ : حَفِظتُ من رسول الله : « دَعْ مَا يريبُكَ إِلَى ما لا يَرِيبُكَ » . رواه الترمذي ، وقال : ( حَدِيثٌ حَسَنٌ صَحيحٌ ) .معناه : اتْرُكْ مَا تَشُكُّ فِيهِ ، وَخُذْ مَا لا تَشُكُّ فِيهِ . فيه : إشارة إلى الرجوع إلى القلوب عند الاشتباه . 593. Hasan bin 'Ali (May Allah be pleased with them) reported: I have retained these words of Messenger of Allah (PBUH), "Leave what causes you doubt and turn to what does not cause you doubt." [At-Tirmidhi] .
Commentary: This Hadith, as also mentioned previously, urges a believer to give up what appears to him doubtful. [594] وعن عائشة رضي الله عنها ، قالت : كَانَ لأبي بَكر الصديق t غُلاَمٌ يُخْرِجُ لَهُ الخَرَاجَ ، وَكَانَ أَبُو بَكْرٍ يَأكُلُ مِنْ خَرَاجِهِ ، فَجَاءَ يَوْماً بِشَيءٍ ، فَأكَلَ مِنْهُ أَبُو بَكْرٍ ، فَقَالَ لَهُ الغُلامُ : تَدْرِي مَا هَذَا ؟ فَقَالَ أَبُو بكر : وَمَا هُوَ ؟ قَالَ : كُنْتُ تَكَهَّنْتُ لإنْسَانٍ في الجَاهِلِيَّةِ وَمَا أُحْسِنُ الكَهَانَةَ ، إلا أنّي خَدَعْتُهُ ، فَلَقِيَنِي ، فَأعْطَانِي بِذلِكَ هَذَا الَّذِي أكَلْتَ مِنْهُ ، فَأدْخَلَ أَبُو بَكْرٍ يَدَهُ فَقَاءَ كُلَّ شَيْءٍ فِي بَطْنِهِ . رواه البخاري . « الخَرَاجُ » : شَيْءٌ يَجْعَلُهُ السَّيِّدُ عَلَى عَبْدِهِ يُؤدِّيهِ إلى السيد كُلَّ يَومٍ ، وَباقِي كَسْبِهِ يَكُونُ لِلْعَبْدِ . الكهانة بكسر الكاف : مصدر تكهن ، وبالفتح : مصدر كهن ، أي قضى له بالغيب . وفي « الورع » لأحمد عن ابن سيرين : ( لم أعلم أحدًا استقاء من طعام غير أبي بكر ، فإنه أتي بطعام فأكل منه ، ثم قيل له : جاء به ابن النعيمان ، قال : وأطعمتموني كهانة ابن النعيمان ، ثم استقاء ) . قال الحافظ : إنما قاء أبو بكر لما ثبت عنده من النهي عن حلوان الكاهن . 594. 'Aishah (May Allah be pleased with her) reported: Abu Bakr (May Allah be pleased with him) had a slave who brought him his earnings and Abu Bakr (May Allah be pleased with him) would eat from it. One day he brought him something and when Abu Bakr (May Allah be pleased with him) had eaten some of it, the slave asked him whether he knew where he had got that (food) from, Abu Bakr (May Allah be pleased with him) asked what it was, and he replied: I acted as a soothsayer for a man in the pre-Islamic period, and not being good at it, I deceived him; today he met me and he rewarded me for that soothsaying what you have eaten. Abu Bakr (May Allah be pleased with him) put his hand in his mouth and vomited up all that he had eaten. [Al-Bukhari] .
Commentary: Soothsaying was prevalent in the pre-Islamic Arab society. Islam brought an end to it and declared its income unlawful. That was the reason when Abu Bakr (May Allah be pleased with him) came to know that what he had eaten had been accrued to the slave from soothsaying, he vomited it up. The incident reflected his extreme continence and aversion to pagan customs and propensities. [595] وعن نافِع أن عُمَرَ بن الخَطّاب t كَانَ فَرَضَ لِلمُهَاجِرينَ الأَوَّلِينَ أرْبَعَةَ الآفٍ وَفَرَضَ لابْنِهِ ثَلاَثَة آلافٍ وَخَمْسَمئَةٍ ، فَقيلَ لَهُ : هُوَ مِنَ المُهَاجِرينَ فَلِمَ نَقَصْتَهُ ؟ فَقَالَ : إنَّمَا هَاجَرَ بِهِ أبَواهُ . يقول : لَيْسَ هُوَ كَمَنْ هَاجَرَ بِنَفْسِهِ . رواه البخاري . هذا الحديث : دليلٌ على شدَّة وروع عمر بن الخطاب رضي الله عنه . 595. Nafi' (May Allah be pleased with him) reported: 'Umar bin Al-Khattab (May Allah be pleased with him) fixed the payment amounting to four thousand dirhams for each of the early Emigrants, but for his son, he fixed only three thousand five hundred. He was asked: "He is also an (early) Emigrant, why have you fixed a lesser sum for him?" He said: "It was his father who took him along with him. He is not like one who emigrated by himself." [Al-Bukhari] .
Commentary: This Hadith throws light on 'Umar's fairness, fear of Allah, uprightness and sense of custodianship. The annual allowance which he got fixed from the treasury for his son was five hundred dirhams less than that given to other Muhajirun. His plea was that since the recipient had migrated to Al-Madinah accompanied by his parents, his grade should have been less as compared to those Muhajirun who had emigrated voluntarily. [596] وعن عَطِيَّةَ بن عُروة السَّعْدِيِّ الصحابيِّ قَالَ : قَالَ رسولُ الله : « لا يَبْلُغُ الْعَبدُ أنْ يَكُونَ منَ المُتَّقِينَ حَتَّى يَدَعَ مَا لا بَأسَ بِهِ ، حَذَراً لِمَّا بِهِ بَأسٌ » . رواه الترمذي ، وقال : ( حَدِيثٌ حَسَنٌ ) . أي : لا يصل إلى درجة الموصوفين بكمال التقوى حتى يترك ما لا شبهة فيه خشية وقوعه في المكروه والحرام . 596. 'Atiyyah bin 'Urwah As-Sa'di (May Allah be pleased with him) reported: Messenger of Allah (PBUH) said, "No one will attain complete righteousness until he abandons (certain) unobjectionable (but doubtful) things so as to remain on his guard against something objectionable." [At-Tirmidhi] . أَو الخوف من فتنة في الدين ووقوع في حرام وشبهات ونحوها قَالَ اللهُ تَعَالَى : ﴿ فَفِرُّوا إِلَى اللهِ إنِّي لَكُمْ مِنْهُ نَذِيرٌ مبِينٌ ﴾ [ الذاريات (50) ] . قال البغوي : ففروا إلى الله : فاهربوا من عذاب الله إلى ثوابه بالإِيمان والطاعة . قال ابن عباس : فروا منه إليه وعملوا بطاعته . وقال سهل بن عبد الله : فروا مما سوى الله إلى الله . وقال ابن كثير : ففروا إلى الله ، أي : الجئوا إليه ، واعتمدوا في أُموركم عليه . قال الشارح : فجمعت لفظة « ففروا » التحذير والاستدعاء . ويُنظر إلى هذا المعنى قوله : « لا ملجأ ولا منجى منك إلا إليك » . قال الحسين بن الفضل : من فر إلى غير الله لم يمتنع من الله . Allah, the Exalted, says:
"So flee to Allah (from His Torment to His Mercy - Islamic Monotheism), verily, I (Muhammad (PBUH)) am a plain warner to you from Him." (51:50) [597] وعن سعد بن أَبي وقاص قَالَ : سَمِعْتُ رسول الله يقول : « إنَّ الله يُحِبُّ الْعَبْدَ التَّقِيَّ الغَنِيّ الْخَفِيَّ » . رواه مسلم . والمُرَادُ بـ « الغَنِيّ » غَنِيُّ النَّفْسِ ، كَمَا سَبَقَ في الحديث الصحيح . الخفي : الخامل المشتغل بعبادة ربِّه وأُمور نفسه . 597. Sa'd bin Abu Waqqas (May Allah be pleased with him) reported: Messenger of Allah (PBUH) said, "Allah loves a slave who is pious, free of all wants and the unnoticed." [Muslim] .
Commentary: Isolation, according to this Hadith, is recommendable for the obedience and worship of Allah. It is particularly approved when the prevalent corruption and social intercourse endanger religion, or its implementation looks no more feasible. [598] وعن أَبي سعيد الخدري قَالَ : قَالَ رَجُلٌ : أيُّ النَّاسِ أفْضَلُ يَا رسولَ الله ؟ قَالَ : « مُؤْمِنٌ مُجَاهِدٌ بِنَفْسِهِ وَمَالِهِ في سَبيلِ اللهِ » قَالَ : ثُمَّ مَنْ ؟ قَالَ : « ثُمَّ رَجُلٌ مُعْتَزِلٌ فِي شِعْبٍ مِنَ الشِّعَابِ يَعْبُدُ رَبَّهُ » .وفي رواية : « يَتَّقِي اللهَ ، وَيَدَعُ النَّاسَ مِنْ شَرِّهِ » . متفقٌ عَلَيْهِ . في هذا الحديث : فضل العزلة عند خوف الفتنة ، ولا ينافيه حديث : « خيركم من تعلم القرآن وعلَّمه » . ونحوه ، لأَن هذا يختلف بحسب الأوقات ، والأشخاص ، والأحوال . 598. Abu Sa'id Al-Khudri (May Allah be pleased with him) reported: Someone asked Messenger of Allah (PBUH): "Who is the best man?" He (PBUH) answered, "A believer who strives in the Cause of Allah with his life and his wealth." The man asked: "Who is the next?" He said, "One who retires into a narrow valley and worships his Rubb."
Another narration is: Messenger of Allah (PBUH) said, "One who fears Allah and safeguards people against his own mischief." [Al-Bukhari and Muslim] .
Commentary: Here Jihad is counted as the supreme virtue and next to it comes the superiority of a man who takes to seclusion with this intention that he will worship Allah and keep away the evil of his animal self from the people. [599] وعنه قَالَ : قَالَ رسول الله : « يُوشِكُ أنْ يَكُونَ خَيْرَ مَالِ المُسْلِمِ غَنَمٌ يَتَّبعُ بِهَا شَعَفَ الجِبَالِ ، وَمَواقعَ الْقَطْر يَفِرُّ بِدينِهِ مِنَ الفِتَنِ » . رواه البخاري .و« شَعَفُ الجِبَالِ » : أعْلاَهَا . في هذا الحديث : أيضًا دليلٌ على فضيلة العزلة لمن خاف على دينه . 599. Abu Sa'id Al-Khudri (May Allah be pleased with him) reported: Messenger of Allah (PBUH) said, "The best possession of a Muslim will be a herd of sheep with which he retires to the top of a mountain or places where rain is expected to fall (pastures) so as to safeguard with his faith from tribulation." [Al-Bukhari] .
Commentary: At a certain period of history, says the Hadith, the virus of moral corruption will spread among people so perilously and so widely that, while living amongst them, one will hardly be able to save his religion. In such circumstances, there will be no other alternative than to escape from cities to save religion. Today, moral crisis faces the Islamic countries. The result is that the grip of religion over people is loosening day by day, rather they are constantly suffering the loss of religious values and principles. No wonder the work of the establishment and practice of religion is becoming more and more trying for the religious-minded people. [600] وعن أَبي هريرة عن النبي قَالَ : « مَا بَعَثَ اللهُ نَبِيّاً إلا رَعَى الْغَنَمَ » فَقَالَ أصْحَابُهُ : وأنْتَ ؟ قَالَ : « نَعَمْ ، كُنْتُ أرْعَاهَا عَلَى قَرَارِيطَ لأَهْلِ مَكَّةَ » . رواه البخاري . المراد بالقيراط هنا : جزء من الدينار والدرهم . وفيه : تواضعه واعترافه بنعمة الله عليه ، والحكمة في رعي الأَنبياء الغنم ليتمرَّنوا بذلك على سياسة الأُمة . 600. Abu Hurairah (May Allah be pleased with him) reported: Messenger of Allah (PBUH) said, "Every Prophet has tended sheep". He was asked: "And did you?" He replied, "Yes, I tended them for a few carats for the Makkans." [Al-Bukhari] .
Commentary: The Prophet (PBUH) used to graze the sheep of Makkans for a few carats (a carat is one-twentieth, or a bit more, of a dinar). This practice was indeed a Divine training for the Prophets so that it might be easier for them to deal with humans and forbear afflictions which came to them from men. A shepherd indeed needs greater patience and forbearance to look after his herd. This practice proved useful to the Prophets. Moreover, this Hadith is suggestive of the adoption of a lawful occupation, no matter how people may look askance at it. That was the reason why the Prophets took such occupations. [601] وعنه عن رسول الله أنَّه قَالَ : « مِنْ خَيْرِ مَعَاشِ النَّاسِ لهم رَجُلٌ مُمْسِكٌ عِنَانَ فَرَسِهِ في سَبيلِ الله ، يَطيرُ عَلَى مَتْنِهِ كُلَّمَا سَمِعَ هَيْعَةً أَوْ فَزعَةً ، طَارَ عَلَيْهِ يَبْتَغِي القَتْلَ ، أَوْ المَوْتَ مَظَانَّه ، أَوْ رَجُلٌ فِي غُنَيمَةٍ في رَأسِ شَعَفَةٍ مِنْ هذِهِ الشَّعَفِ ، أَوْ بَطنِ وَادٍ مِنْ هذِهِ الأَوْدِيَةِ ، يُقِيمُ الصَّلاَةَ ، وَيُؤتِي الزَّكَاةَ ، وَيَعْبُدُ رَبَّهُ حَتَّى يأتِيَهُ اليَقِينُ ، لَيْسَ مِنَ النَّاسِ إلا فِي خَيْرٍ » . رواه مسلم . « يَطِيرُ » : أيْ يُسْرعُ . وَ« مَتْنُهُ » : ظَهْرُهُ . وَ« الهَيْعَةُ » : الصوتُ للحربِ . وَ« الفَزعَةُ » : نحوه . وَ« مَظَانُّ الشَيْءِ » : المواضعُ الَّتي يُظَنُّ وجودُهُ فِيهَا . وَ« الغُنَيْمَة » بضم الغين : تصغير الغنم . وَ« الشَّعَفَةُ » بفتح الشين والعين : هي أعلى الجَبَل . فيه : فضيلة القتل أو الموت في سبيل الله ، قال الله تعالى : ﴿ وَلَئِن قُتِلْتُمْ فِي سَبِيلِ اللّهِ أَوْ مُتُّمْ لَمَغْفِرَةٌ مِّنَ اللّهِ وَرَحْمَةٌ خَيْرٌ مِّمَّا يَجْمَعُونَ ﴾ [ آل عمران (157) ] . وفيه : فضيلة اعتزال الناس عند وقوع الفتنة . 601. Abu Hurairah (May Allah be pleased with him) reported: Messenger of Allah (PBUH) said, "The best of people is a man who is holding his horse's rein in the way of Allah (in Jihad) and is galloping towards the place wherever he hears a call for war or detects a note of danger; he goes on proceeding, seeking martyrdom or death wherever it is expected. And a man who retires with some sheep in a mountainside or a valley. He performs Salat regularly and pays the Zakat, continues worshipping his Rubb, till death overtakes him. He does not interfere in the affairs of the people except for betterment." [Muslim] .
Commentary: Herein two types of men have been counted as the best of all. First, such man who remains engaged in the preparation for Jihad, being ever-ready for it. Second is the man who flees townships and takes shelters in a mountain or jungle, living on a few sheep; the motive behind his shift is the preservation and practice of his Faith and religion. وحضور جُمَعِهم وجماعاتهم ، ومشاهد الخير ،ومجالس الذكر معهم ، وعيادة مريضهم ، وحضور جنائزهم ، ومواساة محتاجهم ، وإرشاد جاهلهم ، وغير ذلك من مصالحهم لمن قدر عَلَى الأمر بالمعروف والنهي عن المنكر ، وقمع نفسه عن الإيذاء وصبر عَلَى الأذى اعْلم أنَّ الاختلاط بالنَّاسِ عَلَى الوجهِ الَّذِي ذَكَرْتُهُ هُوَ المختارُ الَّذِي كَانَ عَلَيْهِ رسول الله وسائر الأنبياء صلواتُ اللهِ وسلامه عَلَيْهِمْ ، وكذلك الخُلفاءُ الرَّاشدون ، ومن بعدَهُم مِنَ الصَّحَابَةِ وَالتَّابِعِينَ ، ومن بَعدَهُم من عُلَماءِ المُسلمين وأَخْيَارِهم ، وَهُوَ مَذْهَبُ أكثَرِ التَّابِعينَ وَمَنْ بَعدَهُمْ ، وبه قَالَ الشافعيُّ وأحمدُ وأكثَرُ الفقهاءِ رضي اللهُ عنهم أجمعين . قَالَ الله تَعَالَى : ﴿ وَتَعَاوَنُوا عَلَى البِرِّ وَالتَّقْوَى ﴾ [ المائدة (2) ] . ففي الاختلاط : الاجتماع للتعاون على البر ، أي : فعل المأمورات ، كالجمعة والجماعات وإقامة الشرائع ، وفيه التعاون على التقوى عن المنهيات وترك المحرمات . والآيات في معنى مَا ذكرته كثيرة معلومة . كقوله تعالى : ﴿ وَلْتَكُن مِّنكُمْ أُمَّةٌ يَدْعُونَ إِلَى الْخَيْرِ وَيَأْمُرُونَ بِالْمَعْرُوفِ وَيَنْهَوْنَ عَنِ الْمُنكَرِ وَأُوْلَـئِكَ هُمُ الْمُفْلِحُونَ ﴾ [ آل عمران (104) ] ، وقوله تعالى : ﴿ إِنَّ اللَّهَ يُحِبُّ الَّذِينَ يُقَاتِلُونَ فِي سَبِيلِهِ صَفّاً كَأَنَّهُم بُنيَانٌ مَّرْصُوصٌ ﴾ [ الصف (4) ] . Imam An-Nawawi says: Remember! Mixing with people in the way I have mentioned earlier is most desirable. This was the way of Messenger of Allah (PBUH) and other Prophets of Allah, the Righteous Caliphs (May Allah be pleased with them), the followers of the Companions, scholars and pious people. The majority of the followers of the Companions and their followers adopted it. Imam Ash-Sha-fi'i, Imam Ahmad and the majority of other jurists followed it.
Allah, the Exalted, says:
"Help you one another in Al-Birr and At-Taqwa (virtue, righteousness and piety)." (5:2)
The Quranic Verses on the subject are many and well-known. قَالَ الله تَعَالَى : ﴿ وَاخْفِضْ جَنَاحَكَ لِمَنِ اتَّبَعَكَ مِنَ المُؤْمِنِينَ ﴾ [ الشعراء (215) ] . أي : ألن جانبك للمؤمنين وارفق بهم . وقال تَعَالَى : ﴿ يَا أَيُّهَا الَّذِينَ آمَنُوا مَنْ يَرْتَدَّ مِنْكُمْ عَنْ دِينهِ فَسَوْفَ يَأتِي اللهُ بِقَومٍ يُحِبُّهُم وَيُحِبُّونَهُ أَذِلَّةٍ عَلَى المُؤْمِنينَ أَعِزَّةٍ عَلَى الكَافِرِينَ ﴾ [ المائدة (54) ] . وقد ارتد قبائل من العرب في عهده وفي خلافة أبي بكر فقاتلهم أبو بكر والصحابة رضي الله عنهم . ولما نزلت : ﴿ فَسَوْفَ يَأْتِي اللّهُ بِقَوْمٍ يُحِبُّهُمْ وَيُحِبُّونَهُ ﴾ [ المائدة (54) ] ، أشار إلى أبي موسى الأشعري وقال : « هم هذا وقومه » . يعني أهل اليمن . وقال تَعَالَى : ﴿ يَا أَيُّهَا النَّاسُ إنَّا خَلَقْنَاكُمْ مِنْ ذَكَرٍ وَأُنْثَى وَجَعَلْنَاكُمْ شُعُوباً وَقَبَائِلَ لِتَعَارَفُوا إنَّ أَكْرَمَكُمْ عِنْدَ اللهِ أَتْقَاكُمْ ﴾ [ الحجرات (13) ] . الشَّعْب : رأس القبائل ، كمضر ، والقبيلة : كتميم ، أي : جعلناكم شعوبًا وقبائل لتعارفوا لا لتفاخروا . وقال النبي : « تعلموا من أنسابكم ما تصلون به أرحامكم ، فإن صلة الرحم منسأة في الأجل » . وقال تَعَالَى : ﴿ فَلا تُزَكُّوا أَنْفُسَكُمْ هُوَ أَعْلَمُ بِمَنِ اتَّقَى ﴾ [ النجم (32) ] . أي : لا تمدحوها ولا تفخروا بأعمالكم . وفي الحديث الصحيح : « إذا كان أحدكم مادحًا صاحبه لا محالة فليقل : أحسب فلانًا كذا ، وكذا ، والله حسيبه . ولا أُزكِّي على الله أحدًا » . وقال تَعَالَى : ﴿ وَنَادَى أَصْحَابُ الأَعْرَافِ رِجَالاً يَعْرِفُونَهُمْ بِسِيمَاهُمْ قَالُوا مَا أَغْنَى عنكم جَمْعُكُمْ وَمَا كُنْتُمْ تَسْتَكْبِرُونَ * أَهؤُلاَءِ الَّذِينَ أَقْسَمْتُمْ لا يَنَالُهُمُ اللهُ بِرَحْمَةٍ ادْخُلُوا الجَنَّةَ لا خَوْفٌ عَلَيْكُمْ وَلا أَنْتُمْ تَحْزَنُونَ ﴾ [ الأعراف (48 ، 49) ] . الأعراف : السُّوْرُ المضروب بين الجنة والنار ، وأصحابه رجال تساوت حسناتهم وسيآتهم يقولون لأهل النار : ما أغنى عنكم مالكم ولا تكبركم ، ولا منعكم ذلك عن دخول النار ، وهؤلاء الضعفاء الذين كنتم تسخرون منهم وتحقرونهم في الدنيا وأقسمتم أن الله لا يُدخلهم الجنة ، أدخلهم الله إيَّاها برحمته . Allah, the Exalted, says:
"And be kind and humble to the believers who follow you." (26:215)
"O you who believe! Whoever from among you turns back from his religion (Islam), Allah will bring a people whom He will love and they will love Him; humble towards the believers, stern towards the disbelievers." (5:54)
"O mankind! We have created you from a male and a female, and made you into nations and tribes, that you may know one another. Verily, the most honourable of you with Allah is that (believer) who has At-Taqwa [he is one of the Muttaqun (the pious)] ." (49:13)
"So ascribe not purity to yourselves. He knows best him who fears Allah and keeps his duty to Him [i.e., those who are Al-Muttaqun (the pious)] ." (53:32)
"And the men on Al-a'raf (the wall) will call unto the men whom they would recognise by their marks, saying: 'Of what benefit to you were your great numbers (and hoards of wealth), and your arrogance (against Faith)?' Are they those, of whom you swore that Allah would never show them mercy. (Behold! It has been said to them): 'Enter Jannah, no fear shall be on you, nor shall you grieve."' (7:48,49) [602] وعن عِيَاضِ بنِ حمارٍ قَالَ : قَالَ رسول الله : « إنَّ الله أوْحَى إِلَيَّ أنْ تَوَاضَعُوا حَتَّى لا يَفْخَرَ أحَدٌ عَلَى أحَدٍ ، وَلا يَبْغِي أحَدٌ عَلَى أحَدٍ » . رواه مسلم . التواضع : الانكسار والتذلُّل ، وضده : التكبر والرَّفع ، ومَنْ تواضع لله رفع الله قدره ، وطيَّب ذِكْرَه ، ورفع درجته في الآخرة . 602. 'Iyad bin Himar (May Allah be pleased with him) reported: Messenger of Allah (PBUH) said, "Allah has revealed to me that you should humble yourselves to one another. One should neither hold himself above another nor transgress against another." [Muslim] .
Commentary: To treat each other humbly, leniently and lovingly is understood as humility. One, under this principle, is also required not to despise anybody on the basis of wealth, social distinction and lineage. Moreover, one should also not adopt an unkind attitude towards others. Besides, if Allah has bestowed honour on somebody, he is supposed to be grateful to Him, instead of behaving disrespectfully towards people and subjecting them to unkindness and tyranny. [603] وعن أَبي هريرة t أنَّ رسول الله قَالَ : « مَا نَقَصَتْ صَدَقَةٌ مِنْ مَالٍ ، وَمَا زادَ اللهُ عَبْداً بعَفْوٍ إلا عِزّاً ، وَمَا تَوَاضَعَ أحَدٌ للهِ إلا رَفَعَهُ اللهُ » . رواه مسلم . 603. Abu Hurairah (May Allah be pleased with him) reported: Messenger of Allah (PBUH) said, "Wealth does not diminish by giving Sadaqah (charity). Allah augments the honour of one who forgives; and one who serves another seeking the pleasure of Allah, Allah will exalt him in ranks." [Muslim] .
Commentary: Apparently giving in Sadaqah (charity) decreases wealth, but Allah fairly compensates an almsgiver by increasing his wealth. Otherwise, he is sure to receive the best recompense in the Hereafter which will make good his loss. Or, Allah blesses the rest of his wealth in such a way that the sense of loss is removed from his mind. As for a lenient and humble attitude, it is sometimes mistaken by man for his humiliation. But Messenger of Allah (PBUH) calls such an impression as erroneous. Indeed, humility increases his honour and dignity. And as regards the Hereafter, the best reward is bound to accrue to him when he will be blessed with spiritual heights. [604] وعن أنس t أنَّهُ مَرَّ عَلَى صبيَانٍ ، فَسَلَّمَ عَلَيْهِمْ ، وقال : كَانَ النبيُّ يفعله . متفقٌ عَلَيْهِ . في هذا الحديث : تدريب الصبيان على أداب الشريعة ، وطرح رداء الكبر والتواضع ، ولين الجانب . 604. Anas (May Allah be pleased with him) passed by some children and greeted them (by saying As-salamu 'alaikum to them). Then he said: The Prophet (PBUH) used to do the same. [Al-Bukhari and Muslim] .
Commentary: To greet (saying As-salamu 'alaikum) small children is an excellent expression of humbleness. Similarly, a believer is under obligation to greet his wife and children while entering his home, and this will be a sign of his humbleness as well. Besides, he is also supposed to greet his subordinates, servants and other lowly people. Escape from it is an indication of pride and arrogance and shows a deviation from the practice of the Prophet (PBUH) which is enough to incur the displeasure of Allah. [605] وعنه قَالَ : إن كَانَتِ الأَمَةُ مِنْ إمَاءِ المَدينَةِ لَتَأْخُذُ بِيَدِ النَّبيِّ فَتَنْطَلِقُ بِهِ حَيْثُ شَاءتْ . رواه البخاري . في الحديث : مزيد تواضعه ، والتحريض على ذلك . 605. Anas bin Malik (May Allah be pleased with him) reported: A slave-girl of Al-Madinah would take hold of the hand of the Prophet (PBUH) and take him wherever she desired. [Al-Bukhari] .
Commentary: This Hadith throws light on the sublime courtesy and unique humbleness of Messenger of Allah (PBUH) as well as his passion to meet the wants of the needy. It provides all the Muslims with a worth-emulating example. The Hadith does not mean that the slave-girl would actually touch the Prophet's hands, but that he would show humbleness to all kinds of people, be they young or old, rich or poor, men or women. [606] وعن الأَسْوَدِ بن يَزيدَ ، قَالَ : سَأَلْتُ عائشةُ رضي الله عنها مَا كَانَ النَّبيُّ يَصْنَعُ فِي بَيْتِهِ ؟ قالت : كَانَ يَكُون في مِهْنَةِ أهْلِهِ -يعني : خِدمَة أهلِه -فإذا حَضَرَتِ الصَّلاَةُ ، خَرَجَ إِلَى الصَّلاَةِ . رواه البخاري . جاء ذلك مفسرًا في بعض الروايات : كان في بيته في مهنة أَهله يفلي ثوبه ، ويحلب شاته ، ويرقع ثوبه ، ويخصف نعله ، ويخدم نفسه ، ويعلِّف ناضحه ، ويعقل البعير ، ويأكل مع الخادم ويحمل بضاعته إلى السوق . ففي ذلك مزيد فضله ، وكمال تواضعه . 606. Al-Aswad bin Yazid (May Allah be pleased with him) reported: 'Aishah (May Allah be pleased with her) was asked: "What did Messenger of Allah (PBUH) used to do inside his house?" She answered: "He used to keep himself busy helping members of his family, and when it was the time for Salat (the prayer), he would get up for prayer." [Al-Bukhari] .
Commentary: Here too, we are informed about the extreme humbleness of Messenger of Allah (PBUH). Many a man deems his insult and indignity to extend his co-operation to woman in household affairs. This is against the practice of Messenger of Allah (PBUH). To co-operate with woman in doing domestic things is a Sunnah and man should not feel complex in it. However, an excessive interest in domestic engagements which makes one indifferent to Salat is not desirable. Rather, one is supposed to give up all domestic engagements when it is time to offer Salat and be ready for it. [607] وعن أَبي رِفَاعَةَ تَميم بن أُسَيْدٍ قَالَ : انْتَهَيْتُ إِلَى رَسولِ الله وَهُوَ يخطب ، فقلت : يَا رسول الله ، رَجُلٌ غَريبٌ جَاءَ يَسْألُ عن دِينهِ لا يَدْرِي مَا دِينُهُ ؟ فَأقْبَلَ عَليَّ رسولُ اللهِ ، وتَرَكَ خُطْبَتَهُ حَتَّى انْتَهَى إلَيَّ ، فَأُتِيَ بِكُرْسيٍّ ، فَقَعَدَ عَلَيْهِ ، وَجَعَلَ يُعَلِّمُنِي مِمَّا عَلَّمَهُ اللهُ ، ثُمَّ أَتَى خُطْبَتَهُ فَأتَمَّ آخِرَهَا . رواه مسلم .في هذا الحديث : استحباب تلطف السائل . وفيه : كمال تواضعه ورفقه بالمسلمين وشفقته عليهم . 607. Tamim bin Usaid (May Allah be pleased with him) reported: I came to Messenger of Allah (PBUH) while he was delivering a Khutbah and said: "O Messenger of Allah, a stranger (meaning himself) has come to inquire about his Deen. He is quite ignorant about his Deen." Messenger of Allah (PBUH) interrupted his Khutbah and turned to me. Then a chair was brought for him and he sat on it. He started instructing me what Allah had taught him. Then he resumed his Khutbah and completed it. [Muslim] .
Commentary: This Hadith also mirrors, apart from the extreme humbleness of the Prophet (PBUH), his affability and consolation for a traveller as well as the priority which he gave to faith and Islamic teachings. Moreover, it reveals that, during the delivery of sermon, if it is needed, the preacher can converse with somebody and also leave the pulpit temporarily. [608] وعن أنس t أن رسول الله كَانَ إِذَا أكَلَ طَعَاماً ، لَعِقَ أصَابِعَهُ الثَّلاَثَ . قَالَ : وقال : « إِذَا سَقَطَتْ لُقْمَةُ أَحَدِكُمْ فَلْيُمِط عنها الأَذى ، وليَأكُلْها وَلا يَدَعْها لِلشَّيْطان » وأُمِرْنا أن نُسْلُتَ القَصْعَةُ ، قَالَ : « فإنَّكُمْ لا تَدْرُونَ في أيِّ طَعَامِكُمُ البَرَكَة » . رواه مسلم . في هذا الحديث : رد على من كره لعق الأصابع استقذارًا . قال الخطابي : عاف قَوْمٌ - أَفْسد قلوبهم - الرَّفه لعقها ، وزعموا أَنه مستقبح ، كأنهم لم يعلموا أَن الطعام الذي علق بالأَصابع جزءٌ ما أَكلوه وليس فيه أَكثر من مصها بباطن الشفة . انتهى . قلت : إنما يستقذر اللعق أَثناء الأَكل . وفيه : استحباب أَكل لقمته الساقطة كسرًا لنفسه ، وتواضعًا لربه ، والتماسًا للبركة . 608. Anas (May Allah be pleased with him) reported: When the Messenger of Allah (PBUH) finished eating his food, he would lick his three fingers (i.e., the forefinger, the middle finger and the thumb). He (PBUH) said, "If anyone of you drops a morsel, he should remove anything harmful from it and then eat it. He should not leave it for Shaitan." He commanded us to clean out the dish saying, "You do not know in what portion of your food the blessing lies." [Muslim] .
Commentary: This Hadith also stresses humbleness, simplicity and regard for the Blessings of Allah. To be unwilling to pick up a fallen morsel and eat it and to keep from cleaning up the dish is the style of arrogant and wealthy people. It displays disregard for Allah's Blessing. To eat the fallen morsel after cleaning it and to lick up the dish shows, apart from humbleness, regard for the Divine gift. Such an act pleases Allah. In it there is another advantageous aspect. Man never knows which is the blessed portion of food. When one licks up the dish, or even his fingers, picks up the fallen morsel and eats it after cleaning it, nothing will be wasted from the meal. In this way, the blessed portion of meal will automatically come to him and he will not remain deprived of it. Moreover, the Hadith tells us that Allah's Blessing, in whatever small quantity it may be, must not be wasted. Yet unfortunately, as we see today, food is wasted like anything in the feasts and marriage ceremonies. Whereas there are countless people in the world who do not get enough to eat, and there are many areas where people simply starve. May Allah guide us!