ar,en
قلت: وفي إسناده اختلاف، وله طرق متعددة، وفي بعضها زيادة وفي بعضها نقصان، وقد ذكرت عامة أسانيده وبعض ألفاظه المختلفة في كتاب شرح الترمذي.,"I say: In the chain of narration there is disagreement, and it has many routes, some have extra wording and others have less. I have mentioned most of the chains of narrations and some of the various wordings in the book: Explanation of Tirmidhii."
وفي بعض ألفاظه عند الإمام أحمد والترمذي أيضاً: ” المشي على الأقدام إلى الجماعات ” بدل ” الجمعات “،,In some of its wording according to Imam Ahmad and Tirmidhii: “Walking on foot to the congregation prayers” instead of “the Friday prayers.”
وفيه أيضاً عندهما بعد ذكر الكفارات زيادة: ” ومن فعل ذلك عاش بخير ومات بخير وكان من خطيئته كيوم ولدته أمه “، وفيه أيضاً عندهما: ” والدرجات: إفشاء السلام *** ” بدل ” لين الكلام “.,Also they have the wording after mentioning the expiating actions: “Whoever does so will live in good and die upon goodness. His sins will be as the day his mother gave birth to him.” In the wording with them is also: “…and the ranks: To spread salaam (Islamic greeting)” instead of: “soft speech.”
وفي بعض رواياته: ” *** فعلمت ما في السماء والأرض “. ثم تلى: وكذلك نُري إبراهيمَ ملكوتَ السموات والأرضِ وليمونَ من المُوقِنينَ. وفي رواية أخرى: ” *** فتجلّى له ما بين السماء والأرض “، وفي رواية: ” *** ما بين المشرق والمغرب “.,In some narrations of the hadith: “I knew what was in the sky and earth. Then he recited the verse: “And thus did We showed Ibrahim the dominions of the heavens and the earth so that he might be one of the people of certainty [in faith].” [al-An’aam (6): 75] In another narration: “So what was between the heaven and earth became clear to me.” And in another narration: “…whatever is between the East and the West.”
وفي بعضها زيادة في الدعاء، وهي: ” *** وتتوب عليّ “، وفي بعضها: ” إسباغ الوضوء في السبرات “، وفي بعضها: ” وقال: يا محمد! إذا صليت فقل: اللهم إني أسألك فعل الخيرات *** ” فذكره.,In some narrations there is an addition in the supplication which is contained in the hadith: “…and give me the ability to repent.” And in another narration: “…to make ablution correctly passing water over the right places three times in the severe cold.” In some other narration: “And He said: ‘O Muhammad when you pray say: “O Allah I ask you the ability to do good deeds…” then the rest of the hadith.
والمقصود هنا: شرح الحديث وما يستنبط منه من المعارف والأحكام وغير ذلك.,The purpose here [of this treatise] is to explain the hadith and whatever can be extrapolated from its knowledge (mu’ariif) and rulings (ahkaam) etc.
ففي الحديث دلالة على أن النبي لم يكن من عادته تأخير صلاة الصبح إلى قريب طلوع الشمس، وإنما كانت عادته التغليس بها، وكان أحياناً يسفر بها عند انتشار الضوء على وجه الأرض، وأما تأخيرها إلى قريب طلوع الشمس فلم يكن من عادته، ولهذا اعتذر عنهم في هذا الحديث.,"In this hadith there is evidence that the Prophet (PBUH) was not habitually late for the Morning Prayer until nearer to sunrise, rather his habit (‘aada) was to pray while it was still dark. Me used to at times pray it while light had spread across the land, as for delaying it close to sunrise than that was not his normal practice, which is why he apologised in this hadith."
وقد قيل: إن تأخيرها إلى هذا الإسفار الفاحش لا يجوز لغير عذر، وأنه وقت ضرورة كتأخير العصر إلى بعد اصفرار الشمس، وهو قول القاضي من أصحابنا في بعض كتبه، وقد أومأ إليه الإمام أحمد، وقال: ” هذه صلاة مفرِّط، إنما الإسفار أن ينتشر الضوء على الأرض “.,"It has been said: a delay to the extent that light has spread is not permissible unless for a reason (‘udhr), and that it is a time of necessity (daruura) such as delaying the ‘Asr prayer until after the yellow light of the sun, and that is the statement of Al-Qaadii from our companions in some of his books, and Imam Ahmad has indicated as much, saying: “This is the prayer of the one who has fallen short, this spread of light is when light has enveloped the earth.’"
وفي الحديث: دلالة على أن من أخر الصلاة إلى آخر الوقت لعذر أو غيره وخاف خروج الوقت في الصلاة إن طوّلها أن يخففها حتى يدركها كلها في الوقت.,"In this hadith there is evidence that whoever delays the prayer until the very last part for a reason or something else, or fears the time period will finish while he is in the prayer if he prolongs it, then he can make it shorter so that he can make it within the time period."
وأما قول أبي بكر الصديق رضي الله عنه لما طوّل في صلاة الفجر وقرأ بالبقرة فقيل له: كادت الشمس أن تطلع! فقال: ” لو طلعت لم تجدنا غافلين “.,"As for the statement of Abu Bakr al-Siddiiq (radiyAllahu ‘anhu) when he made the Morning Prayer long and recited Surah al-Baqarah during it, it was said: the sun has almost risen. To which he replied: If it had risen it would not have found us unaware."
فإن أبا بكر رضي الله عنه لم يعتمد التأخير إلى طلوع الشمس ولا أن يمدها ويطيلها حتى تطلع الشمس لأنه دخل فيها يغلس، وأطال القراءة وربما كان قد استغرق في تلاوته فلو طلعت الشمس حينئذ لم يضره لأنه لم يكن متعمداً لذلك.,"Abu Bakr al-Siddiq {radiyAllahu anhu) did not intend to delay it until sunrise or to make it prolonged until then because when he started the prayer it was still dark. He lengthened the reading of the Qur’an and was most likely engaged deeply in his recitation, so even if the sun had risen at that time it would not have harmed him because it was not deliberate."
وهذا يرى على أنه كان يرى صحة الصلاة لمن طلعت عليه الشمس وهو في صلاته كما أمر النبي من طلعت عليه الشمس وقد صلى ركعة من الفجر أن يضيف إليها أخرى.,This shows that he held the view that the prayer was valid if the sun rose while a person is in prayer as the Prophet (PBUH) ordered the one who had already prayed one rak’ah and the sun had risen to add another one.
وفي حديث معاذ: دليل على أن من رأى رؤيا تسره فإنه يقصها على أصحابه وإخوانه المحبين له، ولا سيما إن تضمنت رؤياه بشارة لهم، وتعليماً لما ينفعهم، وقد كان النبي إذا صلى الفجر يقول لأصحابه: ” من رأى منكم الليلة رؤيا؟ “.,"In the hadith of Muaadh (radiyAllahu ‘anhu) there is proof that whoever has a dream that pleases him, then he should inform his companions and close friends that have love for him, especially if the dream involves good news for them, informing them of what benefits them. So the Prophet (PBUH) after praying the Morning Prayer used to ask his Companions: “Who among you had a dream?”"
وفيه أيضاً: أن من استثقل نومه في تهجده بالليل حتى رأى رؤيا تسره فإن في ذلك بشرى له،,"This hadith also contains the fact that whoever becomes drowsy and sleeps during the night prayer, then sees a vision which is pleasing then that is a glad tiding."
وفي مراسيل الحسن: ” إذا نام العبد وهو ساجد باهى الله به الملائكة، يقول: (يا ملائكتي انظروا إلى عبدي: جسده في طاعتي وروحه عندي.,"From among the narrations of Al-Hasan that are mursal is: When the servant [of Allah] goes to sleep while he is in prostration, Allah will vie with the angels out of pleasure with such servants saying: “O my angels look at my servant, his body is in my obedience and his soul is with me.”"
وفيه دلالة على شرف النبي وتفضيله بتعليمه ما في السموات والأرض، وتجلى ذلك له مما تختصم فيه الملائكة في السماء وغير ذلك، كما أري إبراهيم ملكوت السموات ولأرض,"In this hadith there is also a clear indication of the Prophet (PBUH) honour and merit by him knowing what is in the skies (or sky) and earth, and what the angels in the sky dispute over became clear to him, as [Prophet] Ibrahim (‘alayhis-salaam) was shown the kingdom of the heavens and earth."
وقد ورد في غير حديث مرفوعاً وموقوفاً أنه (أُعطي علم كل شيء خلا مفاتيح الغيب الخمس التي اختص الله عز وجل بعلمها،,"It has been reported in a narration directly from the Prophet and in mawquuf form, that he was given knowledge of all things except the five keys of the unseen which are specific to Allah’s knowledge,"
وهي المذكورة في قوله عز وجل: إن الله عندَه علمُ الساعَةِ ويُنزِّلُ الغيثَ ويعلمُ ما في الأرحامِ وما تدري نفسٌ ماذا تكسبُ غداً وما تدري نفسٌ بأي أرضٍ تموتُ إن الله عليمٌ خبيرٌ.,"as is mentioned in His statement: “Indeed, Allah [alone] has knowledge of the Hour and it is He Who sends down the rain and He knows what is in the wombs. And no soul perceives what it will earn tomorrow.” [Luqman (31): 34]"
وأما وصف النبي لربه عز وجل بما وصفه به فكل ما وصف النبي (به ربه عز وجل فهو حق وصدق يجب الإيمان والتصديق به كما وصف الله عز وجل به نفسه مع نهي التمثيل عنه،,"As for the description of the Prophet (PBUH) of his Lord, the Most Majestic, then all of it is the truth and certain, which we must believe in and attest to. This is the same as what Allah has described Himself, along with negating any similarities being made with Him."
ومن أشكل عليه فهم شيء من ذلك واستبه عليه فليقل كما مدح الله تعالى به الراسخين في العلم وأخبر عنهم أنه يقولون عند المتشابه: (آمنّا به كُلٌّ من عند ربِّنا),Whoever finds it difficult to understand any aspect of that or becomes confused should say as those people firmly grounded in knowledge [have said] and Allah praised them for saying this when things become confusing for them: “We believe in it. All of it is from our Lord.” [Aal-Imraan (3): 7]
وكما قال النبي في القرآن: ” وما جهلتهم منه فكلوه إلى عالمه “. خرجه الإمام أحمد والنسائي وغيرهما، ولا يتكلف ما لا علم له فإنه يُخشى عليه من ذلك الهلكة.,"As the Prophet (PBUH) said in the Qur’an: “And whatever you are unaware of then return it (the issue) back to the one that knows.” Reported by Imam Ahmad and Nasaa’ii and among others, not over burdening oneself with something he has no knowledge of, for fear of destruction (halaka) [for themselves]."
سمع ابن عباس يوماً من يروي عن النبي شيئاً من هذه الأحاديث فانتفض رجل استنكاراً لذلك، فقال ابن عباس: ” ما فرق هؤلاء؟! يجدون رقةً عند محكمه، ويهلكون عند متشابهه! ” خرجه عبد الرزاق في كتابه عن معمر عن ابن طاوس عن أبيه عن ابن عباسرضي الله عنهما.,"Ibn ‘Abbas (radiyAllahu ‘anhumaa) once heard someone narrating something from the Prophet PBUH from these narrations then the man shook (his head) out of rejection of them, so Ibn Abbas (radiyAllahu ‘anhumaa) said: “What is the difference among these people? They find softness towards the things that are clear, but are destroyed due to those things that are ambiguous to them.’ Reported by Abdu’l-Razzaaq in his book from Mu’iim from Ibn Tawuus, from his father on the authority of Ibn ‘Abbas (radiyAllahu anhuma)."
فكلما سمع المؤمنون شيئاً من هذا الكلام قالوا: هذا ما أخبرنا الله ورسوله (وصدقَ الله ورسولُه وما زادَهُم إلاّ إيماناً وتسليماً).,Whenever the believers hear something from this type of speech they say: This is what Allah has informed us with and His Messenger. “Allah and His Messenger have spoken the truth. It only increased them in faith and in submission.” [al-Ahzaab (33): 22]
وفيه دلالة على أن الملأ الأعلى وهم الملائكة أو المقربون منهم يختصمون فيما بينهم، ويتراجعون القول في الأعمال التي تقرّب بني آدم إلى الله عز وجل وتكفّر بها عنهم خطاياهم، وقد أخبر الله عنهم بأنهم يستغفرون للذين آمنوا ويدعون لهم.,"The hadith also shows that the ‘high gathering’ (al-mala’ al-a’laa) are angels (malaaika) or those that have been drawn close (muqarrabuun) from them. Disputing among themselves, going back and forward with the statement about which actions draw the son of Adam closer to Allah, the Mighty and Majestic, and expiates their sins. Allah informs us that they also seek forgiveness for those that believe and supplicate for them."
وفي الحديث الصحيح: ” إن الله إذا أحب عبداً نادى: ” يا جبريل إني أحب فلاناً فأحبه “، فيحبه جبريل ثم ينادي في السماء: إن الله يحب فلاناً فأحبوه. فيحبه أهل السماء، ثم يوضع له القبول في الأرض “.,"In an authentic narration (it is mentioned): “Indeed when Allah loves a servant he calls out: ‘O Jibriil, indeed I love such a person so you too love him. So Jibriil loves that person and then he calls out in the sky: ‘Indeed Allah loves such a person so you too should love him.’ So the inhabitants of the heavens love him too. Then acceptance for him is placed on earth.”’"
وقال أبو هريرة رضي الله عنه: ” إذا مات ابن آدم قال الناس: ما خلّف؟. وقالت الملائكة: ما قدّم؟ “. فالملائكة يسألون عن أعمال بني آدم ولهم اعتناء بذلك واهتمام به.,Abu Hurayrah (radiyAllahu ‘anhu) said: “When the son of Adam dies the people say: ‘What has he left behind?’ But the angels say: ‘What did he put forward?”’ So the angels ask about the actions of the sons of Adam because they hold it with much more importance and care.
وبقي الكلام على المقصود من الحديث، وهو: ذكر الكفارات والدرجات والدعوات، ونعقد لكل واحدة منها فصلاً منفرداً.,So what remains now is what is intended by the hadith which is: To mention the actions that expiate sins (kaffaaraat); the ranks; supplications (da’awaat). For each one we will divide them up into a separate chapter.
الفصل الأول في ذكر الكفّارات,Expiating Actions (al-Kaffaarat)
وهي إسباغ الوضوء في الكريهات، ونقل الأقدام إلى الجُمُعات أو الجماعات، والجلوس في المساجد بعد الصلوات.,It is to make ablution (isbaagh al-wuduu) in adverse and difficult conditions (karihaat); walking to the Friday prayers jumm’aat) or any congregational prayers and sitting in the masjids after the prayer is over.
وسميت هذه كفارات لأنها تكفر الخطايا والسيئات، ولذلك جاء في بعض الروايات: ” من فعل ذلك عاش بخير، ومات بخير، وكان من خطيئته كيوم ولدته أمه “.,"They are called expiating actions because they expiate sins and bad deeds, so for this reason it is mentioned in some narrations: “Whoever does that will live with good, and die upon goodness. He will be like the day his mother gave birth to him.”"
وهذه الخصال المذكورة الأغلب عليها تكفير السيئات، ويحصل بها أيضاً رفع الدرجات كما في صحيح مسلم عن أبي هريرة عن النبي قال: ” ألا أدلكم على ما يمحو الله به الخطايا، ويرفع به الدرجات؟! “.,"These characteristics are mentioned mostly as expiating bad deeds, and also show how high ranks are to be attained as is mentioned in Sahih Muslim from the hadith of Abu Hurayrah (radiyAllahu anhu) from the Prophet (Hg) who said: “Shall I not inform you of those things that wipe away sins, and raise the ranks?”"
قالوا: بلى يا رسول الله. قال: ” إسباغ الوضوء على المكاره، وكثرة الخطا إلى المساجد، وانتظار الصلاة بعد الصلاة، فذلكم الرباط، فذلكم الرباط “.,"They said: “Of course O Messenger of Allah.”
He replied: “To perform ablution over parts of the body in difficult conditions, regularly walking to the masaajid’ and waiting for the next prayer straight after the previous prayer [has finished]. Indeed, this is what should be held onto, this is what should be held onto.”"
وقد روي في هذا المعنى عن النبي من وجوه متعددة. فهذه ثلاثة أسباب تكفر بها الذنوب، أحدها: الوضوء،,This meaning from the Prophet (PBUH) is what has been narrated in many different forms. So there are three reasons in expiating sins. The First Reason for the Expiations of Sins: Making Abiiution
وقد دلّ القرآن على تكفيره الذنوب في قوله عز وجل: (يا أيها الذين آمنوا إذا قُمْتُم إلى الصلاةِ فاغسِلوا وُجوهَكم وأيديَكم إلى المرافقِ وامسحوا برؤوسِكُمْ وأرجُلَكُمْ إلى الكعبين) إلى قوله: (ما يُريدُ الله ليجعلَ عليكم من حَرَجٍ ولكن يُريدُ ليُطَهِّرَكم وليُتِمَّ نعمتَهُ عليكُم),"The Qur’an has made clear the expiation of sins in the statement of Allah, the Most High: “O you who believe! when you prepare for prayer wash your faces and hands up to your elbows, and wipe your heads and (wash) your feet up to the ankles.” Until: “Allah does not want to make things difficult for you, but He wishes to purify you and complete His favour upon you.” [al-Maa’idah (5): 6]"
فقوله تعالى: (ليُطَهِّركُم) يشمل طهارة ظاهر البدن بالماء، وطهارة الباطن من الذنوب والخطايا، وإتمام النعمة إنما يحصل بمغفرة الذنوب والخطايا وتكفيرها، كما قال تعالى لنبيه : (ليغفرَ لك الله ما تقدَّم من ذنبك وما تأخَّر ويُتِمَّ نعمتَه عليك)،,"So the statement: ‘To purify you’ includes both purity of outer body with water, and the inner body of sins, and the completion of His favour is obtained by the forgiveness of sins and expiating them. Allah said to His Prophet (PBUH): “So that Allah may forgive you your earlier sins and any later ones and complete His favour upon you.” [al-Fath (48): 2]"
وقد استنبط هذا المعنى محمد بن كعب القرظي، ويشهد له الحديث الذي خرجه الترمذي وغيره عن معاذ أن النبي سمع رجلاً يدعو، يقول: اللهم إني أسألك تمام النعمة. فقال له: ” أتدري ما تمام النعمة؟ “. قال: دعوةٌ دعوت بها، أرجو بها الخير.,"Muhammad Ibn Ka’b al-Qurzii extrapolated this very meaning, and the hadith reported by Tirmidhii testifies to that affect, among others, on the authority of Mu’aadh (radiyAllahu ‘anhu) that the Prophet QH) heard a man supplicate, saying: ‘O Allah I ask you of the completeness of your favour.” So he Prophet (PBUH) said to him: “Do you know what the completeness of His favour is?” He said: It is a supplication from which I hope good from.’"
فقال النبي : ” إن تمام النعمة: النجاة من النار، ودخول الجنة “. فلا تتم نعمة الله على عبده إلا بتكفير سيئاته.,So the Prophet (PBUH) said: “Indeed the completeness of the favour is salvation from the fire and entering into Paradise.” So this favour cannot be complete for the servant until his sins are expiated.
وقد تكاثرت النصوص عن النبي بتكفير الخطايا بالوضوء كما في صحيح مسلم عن عثمان رضي الله عنه أنه توضأ ثم قال: رأيت رسول الله توضأ مثل وضوئي هذا ثم قال: ” من توضأ هكذا غُفر له ما تقدم من ذنبه وكانت صلاته ومشيه إلى المسجد نافلة “.,"There are many texts from the Prophet (PBUH) regarding the expiation of sins by making ablution as is the case in Sahih Muslim on the authority of Uthman (radiyAllahu anhu) who after making ablution said: “I saw the Messenger of Allah (H) make ablution like this then he said: Whoever makes ablution like this will have his sins forgiven that he has sent forth, his prayer and walking to the masjid is also a form of extra worship.”’"
وفيه أيضاً عن النبي قال: ” من توضأ فأحسن الوضوء خرجت خطاياه من جسده حتى تخرج من تحت أظفاره “.,"In another narration also from the Prophet (PBUH) who said: “Whoever makes ablution and does it thoroughly, his sins will leave his body even from under his fingernails.”"
وفيه أيضاً عن أبي هريرة عن النبي قال: ” إذا توضأ العبد المسلم أو المؤمن فغسل وجهه خرج من وجهه كل خطيئة نظر إليها بعينيه مع الماء أو مع آخر قطر الماء،,"Another narration from Abu Hurayrah (radiyAllahu anhu) from the Prophet (PBUH) who said: “When the Muslim servant, or believer, makes ablution and washes his face then all the sins he saw with his eyes leave his face along with the water, or with the last drop of water."
فإذا غسل يديه خرج من يديه كل خطيئة كان بطشتها يديه مع الماء أو مع آخر قطر الماء، فإذا غسل رجليه خرجت كل خطيئة مشتها رجلاه مع الماء أو مع آخر قطر الماء حتى يخرج نقياً من الذنوب “.,"When he washes his hands then all the sins he committed with his hands leave with the water, or with the last drop of water, until he becomes purified of all sins.”"
وفيه أيضاً عن عمرو بن عنبسة عن النبي قال: ” ما منكم من رجل يقرب وضوءه فيتمضمض ويستنشق فينتثر إلا خرّت خطاياه وجهه وفيه وخياشيمه، ثم إذا غسل وجهه كما أمره الله إلا خرت خطايا وجهه من أطراف لحيته مع الماء،,From the narration of Amr Ibn Abassa (radiyAllahu anhu) also in Sahih Muslim from the Prophet (PBUH) who said: “There is no man amongst you that brings water for wudu near to himself for rinsing out his mouth and nose thoroughly with water except that his sins will leave him from his face and nose. Then when he washes his face as Allah has ordered him until his sins leave him from every end of his beard as the water leaves.
ثم يغسل يديه إلى المرفقين إلا خرت خطايا يديه من أنامله مع الماء، ثم يمسح رأسه إلا خرت خطايا رأسه من أطراف شعره مع الماء، ثم يغسل قدميه إلى الكعبين إلا خرت خطايا رجليه من أنامله مع الماء،,Then he washes his hands up to his elbows until his sins leave him from under his fingernails along with the water. Then he wipes his head until his sins leave him from all his hair along with the water. Then he washes his feet up to his ankles until his sins leave him from his toes.
فإن هو قام فصلى فحمد الله وأثنى عليه ومجده بالذي هو له أهل وفرّغ قلبه لله إلا انصرف من خطيئته كهيئته يوم ولدته أمه “.,"Then he stands up for prayer and praises Allah, glorifies Him in a befitting way, he devotes his heart towards Allah until he finishes, his sins would leave him as the day his mother gave birth to him.”"
وفي الموطأ ومسند الإمام أحمد وسنن النسائي وابن ماجة عن الصُّنابحيّ عن النبي قال: ” إذا توضأ العبد المؤمن فمضمض خرجت الخطايا من فيه، فإذا استنثر خرجت الخطايا من أنفه،,In the Muwatta; the Musnad of Ahmad; the Sunan of Nasaa’ii and Ibn Maajah from the narration of Sanabihl (radiyAllahu ‘anhu) from the Prophet (PBUH) who said: “When a believing servant makes wudu and puts water in his mouth his sins leave him from his mouth. When he puts water in his nose his sins leave him from his nose.
فإذا غسل وجهه خرجت الخطايا من وجهه حتى تخرج من تحت أشفار عينيه، فإذا غسل يديه خرجت الخطايا من يديه حتى تخرج من تحت أظفار يديه،,When he washes his face his sins leave him from his face even from the lower parts of his eyes. When he washes his hands his sins leave him even from under his fingernails.
فإذا مسح برأسه خرجت الخطايا من رأسه حتى تخرج من أذنيه، فإذا غسل رجليه خرجت الخطايا حتى تخرج من تحت أظفار رجليه، ثم كان مشيه إلى المسجد وصلاته نافلة له.,"When he wipes his head his sins leave him even from under his ears. When he washes his feet his sins leave him even from under his toenails, his walking to the masjid and his prayer are extra forms of worship.”"
وفي المسند عن أبي أمامة عن النبي قال: ” ما من مسلم يتوضأ فيغسل يديه ويمضمض فاه ويتوضأ كما أمر إلا حطّ الله عنه ما أصاب يومئذ: ما نطق به فمه، وما مس بيده، وما مشى إليه، حتى إن الخطايا تحاذر من أطرافه، ثم هو إذا مشى إلى المسجد فرجل تكتب حسنة، وأخرى تمحو سيئة “.,"In the Musnad from Abu Umamah (radiyAllahu anhu) from the Prophet (PBUH) who said: “There is not a Muslim who makes wudu, washes his hands, gargles his mouth and makes wudu as Allah has ordered him to, except that Allah removes from him for that day: whatever his mouth has spoken, or his hands have touched, and what he has walked towards, until his sins leave him from his sides. When he walks to the masjid, for one step a good deed is written for him and for the other step a bad deed is removed.”"
وفيه أيضاً عن النبي قال: ” أيما رجل قام إلى وضوئه يريد الصلاة ثم غسل كفيه، نزلت خطيئته من كفيه مع أول قطرة، فإذا مضمض واستنشق واستنثر نزلت خطيئته من لسانه وشفتيه مع أول قطرة،,"Furthermore the Prophet (PBUH) said: “Any person who stands to make wudu intending to pray then washes his palms, his sins fall from his palms along with the first drop. When he washes his mouth and nose his sins fall from his tongue and lips along with the first drop."
فإذا غسل وجهه نزلت خطيئته من سمعه وبصره مع أول قطرة، فإذا غسل يديه إلى المرفقين ورجليه إلى الكعبين سلم من كل ذنب هو له، وكان من لك خطيئة كهيئته يوم ولدته أمه، فإذا قام إلى الصلاة رفع الله بها درجته، وإن قعد قعد سالماً “.,"When he washes his face his sins fall from his hearing and sight along with the first drop. So when he washes his hands up to his elbows and feet up to his ankles he is free of every sin, along with every bad deed, [he becomes] as the day his mother gave birth to him. When he stands for prayer Allah raises him a level and when he sits he sits in safety.”"
وفي المعنى أحاديث أخر، وفيما ذكرناه كفاية ولله الحمد والمنة. وقد وردت النصوص أيضاً بحصول الثواب على الوضوء، وهذا زيادة على تكفير السيئات به:,"This meaning is found in many other narrations, but what has been mentioned is sufficient. Many texts have also been reported concerning the reward of wuduu, and this increases the expiation of sins further more."
ففي صحيح مسلم عن عمر رضي الله عنه عن النبي قال: ” من توضأ فأحسن الوضوء ثم قال: ” أشهد أن لا إله إلا الله، وأن محمداً عبده ورسوله “، فتحت له أبواب الجنة الثمانية، يدخل من أيها شاء “.,"In Sahih Muslim from Umar (radiyAllahu anhu) from the Prophet (PBUH) who said: “Whoever makes wudu and does so well, then he says: ‘I bear witness that there is no one worthy of worship except Allah alone without any partner, and that Muhammad is His slave and Messenger.’ All the eight doors of Paradise will open and he may enter from whichever one he pleases.”"
وفيه أيضاً: عن أبي هريرة عن النبي : ” تبلغ الحلية من المؤمن حيث يبلغ الوضوء “.,Also in Sahih Muslim from Abu Hurayrah (radiyAllahu anhu) from the Prophet (PBUH) who said: “The adornment of the believer (in Paradise) will reach the places where the water of wudu reaches (his body).”
وفيه أيضاً: عن أبي هريرة عن النبي قال: ” أنتم الغرّ المحجلون يوم القيامة من إسباغ الوضوء “.,Also from the Prophet (PBUH) who said: “You are like the white spot on the forehead of a horse because of making wudu properly.”
وخرجه البخاري، ولفظه: ” إن أمتي يدعون يوم القيامة غراً محجّلين من آثار الوضوء “.,Reported by Bukhari with the wording: “Indeed my nation will be called on the Day of Judgment with white spots on their foreheads like that of horses because of the effects of making wudu”
واعلم أن حديث معاذ بن جبل في المنام إنما فيه ذكر إسباغ الوضوء على الكريهات،,Know that the hadith of Mu’aadh Ibn Jabal (radiyAllahu ‘anhu) about the dream mentions [the virtues of] making wudu properly in difficult conditions.
وكذا في حديث أبي هريرة المبدوء بذكره في هذا الفصل، فها هنا أمران: أحدهما: إسباغ الوضوء، وهو إتمامه وإبلاغه مواضعه الشرعية كالثوب السابغ المُغطي للبدن كله،,"Likewise in the hadith of Abu Hurayrah (radiyAllahu anhu) which has been mentioned at the start of this chapter. There are two issues here: One of them: Making wudu properly (;isbdgh), which means to complete the wudu and the water must reach every places that are legally set [in the religion]."
وفي مسند الزّار عن عثمان مرفوعاً: ” من توضأ فأسبغ الوضوء غُفر له ما تقدم من ذنبه وما تأخر “. وإسناده لا بأس به، وأخرجه ابن عاصم من وجهٍ آخر عن عثمان.,"As reported in the Musnad of Al-Bazzaar from Uthman (radiyAllahu ‘anhu) [in marfuu form] directly from the Prophet (PBUH) who said: “Whoever does wudu and does it properly his past and future sins are forgiven.” The chain of narration is acceptable, and it is reported by Ibn Abii Asim from another chain also from Uthman (radiyAllahu ‘anhu)."
وخرج النسائي وابن ماجة من حديث أبي مالك الأشعري عن النبي قال: ” إسباغ الوضوء شطر الإيمان “، وخرجه مسلم، ولفظه: ” الطهور شطر الإيمان “.,Reported by Nasal and Ibn Maajah from the hadith of Abu Malik Al-‘Ashari (radiyAllahu ‘anhu) from Prophet (PBUH) who said: “Making wudu properly is half of faith.” [Reported by Muslim with the wording: “Purification is half of faith.’’]
وثانيهما: أن يكون إسباغه على الكريهات، والمراد أن يكون على حالةٍ تكره النفس فيها الوضوء، وقد فسر بحال نزول المصائب فإن النفس حينئذ تطلب الجزع فالاشتغال عنه بالصبر والمبادرة إلى الوضوء والصلاة من علامة الإيمان,"The second: That the completeness (of wudu) in difficult conditions. The meaning of this refers to a situation where the person dislikes making wudu, due to befalling of calamities which makes a person despair, so being preoccupied away from that with patience, to perform the wudu and the prayer {salad) is a sign of faith,"
كما قال عز وجل: (استعينوا بالصبر والصلاة وإنَّها لكبيرةٌ إلا على الخاشعين) وقال تعالى (يا أيُّها الذين آمنوا استعينوا بالصبرِ والصلاةِ إن الله مع الصابرين)،,"as Allah says: “Seek help in patience and in the prayer, it is difficult except for those that are devout.” [al-Baqarah (2): 45] And the statement of the Most High: “O you who believe! seek help in patience and prayer. Indeed, Allah is with those that have patience.” [al-Baqarah (2): 153]"
والوضوء مفتاح الصلاة، وقد يطفأ به حرارة القلب الناشئة عن ألم المصائب، كما يؤمر من غضب بإطفاء غضبه بالوضوء.,"The wuduu is the key to the prayer, and the heat of the heart that emanates from the pain of calamities is extinguished, like the one who becomes enraged is ordered to extinguish his rage by making wuduu."
وفسرت الكريهات بالبرد الشديد، ويشهد له أن في بعض روايات حديث معاذ: ” *** إسباغ الوضوء على السبرات “، والسبرة: شدة البرد، ولا ريب أن إسباغ الوضوء في شدة البرد يشق على النفس وتتألم به،,"The disliked places is also explained as severe cold, which is something that the hadith of Mu’aadh (radiyAlllahu anhu) testifies to “Making wudu in severely cold conditions [sabrah—being severe cold]”. No doubt that making wudu in the cold is difficult for the soul and painful."
وكل ما يؤلم النفس ويشق عليها فإنه كفارة للذنوب وإن لم يكن للإنسان فيه صنع ولا تسبب كالمرض ونحوه كما دلت النصوص الكثيرة على ذلك.,"Anything that causes pain to the soul and is difficult, is an expiation of sins. In some cases the person may not be the cause of it, such as illness that may effect a person, which many texts indicate."
وأما إن كان ناشئاً عن فعل هو طاعة لله فإنه يكتب لصاحبه به أجر، وترفع به درجاته كالألم الحاصل للمجاهد في سبيل الله تعالى،,"As for the pain that comes about because of an action that is in obedience to Allah, then the person will be rewarded, and his rank will be raised. As is the pain felt by the one striving in the way of Allah, the Most High."
قال الله عز وجل: (ذلك بأنَّهم لا يُصيبُهُم ظَمأٌ ولا نَصَبٌ ولا مَخْمَصَةٌ في سبيل الله ولا يَطئُون مَوطِئاً يَغيظُ الكُفّارَ ولا يَنالون من عدوٍّ نَيلاً إلا كُتِبَ لهم به عملٌ صالحٌ إنَّ الله لا يُضِيعُ أجرَ المحسنين)،,"As Allah, the Most High says: “That is because no thirst or fatigue or hunger will afflict them in the cause of Allah, nor do they take a single step to infuriate the unbelievers, nor do they secure any gain from the enemy or take something from them, except it is written for them as a good deed. Surely, Allah does not waste the reward of the doers of good.” [al-Tawbah (9): 120]"
وكذلك ألم الجوع والعطش الذي يحصل للصائم، فكذا التألم بإسباغ الوضوء في البرد. ويجب الصبر على الألم بذلك، فإن حصل به رضىً فذلك مقام خواص العارفين المحبين،,"Likewise pain hunger and thirst which the fasting person gets, is the same as making ablution in the cold. Patience must be resorted in order to overcome such pain, and if pleasure is obtained then that is a special station of those that know and have love."
وينشأ الرضى بذلك عن ملاحظة أمور: أحدها: تذكر فضل الوضوء من حطّه الخطايا، ورفعه للدرجات وحصول الغرّة والتحجيل به، وبلوغ الحلية في الجنة إلى حيث يبلغ،,"This pleasure only comes to fruition if the following issues are observed: The first of them: is to remember the virtue of ablution and how it removes sins, raises the ranks and gaining the whiteness (purity) from it; and the adornment in paradise covering a person where the water of wudu reached."
وهذا كما انكسر ظفر بعض الصالحات من عثرةٍ عثرتها فضحكت وقالت: أنساني حلاوة ثوابه مرارة وجعه. وقال بعض العارفين: من لم يعرف ثواب الأعمال ثقلت عليه في جميع الأحوال.,"In this way one of the pious women of the past humbled herself in order to find (this pleasure). After braking her finger nail she smiled and said: “The sweetness of the reward made me forget the bitterness of the pain.’ One of the people who had knowledge said: “Whoever does not know the reward of the actions, then all actions will become difficult for him, in all circumstances?"
الثاني: تذكر ما أعده الله عز وجل لمن عصاه بالبرد والزمهرير، فإن شدة برد الدنيا يذكر بزمهرير جهنم، وفي الحديث الصحيح: ” إن أشد ما تجدون من البرد من زمهرير جهنم “،,"Secondly: A knowledgeable person once said: “Remember what Allah has prepared for the one that disobeys Him from the severe cold punishment, for indeed the severity of the cold in this world reminds us of the cold of the Hell-fire. In an authentic hadith it mentions: ‘”Indeed the most severe cold that you will find is the coldness of the Hell-fire.”"
فملاحظة هذا الألم الموعود يهوّن الإحساس بألم برد الماء كما روي عن زُبيد اليامي أنه قام ليلة للتهجد، وكان البرد شديداً، فلما أدخل يده في الإناء وجد شدة برده فذكر زمهرير جهنم فلم يشعر ببرد الماء بعد ذلك،,"So observing this cold that is promised makes less significant any other feeling of pain from cold water, as has been narrated from Zabiid Al-Yami that he once stood at night to pray while it was very cold. When he put his hand in a container and found it was very cold he remembered the severe cold of the Hell-fire, and he never felt the cold of this world again after that."
وبقيت يده في الماء حتى أصبح، فقالت له جاريته: مالك لم تصل الليلة كما كنت تصلي؟!. فقال: إن لما وجدت شدة برد الماء ذكرت زمهرير جهنم فما شعرت به حتى أصبحت، فلا تخبري بهذا أحداً ما دمت حياً.,"His hand remained in the water until morning, so his slave girl said to him: “What’s wrong, you did not pray at night as you usually do?’ He said: “I found the water to be very cold, but I remembered the coldness of the Hell-fire and I never felt the coldness [again], so my hand remained until the morning, do not inform anyone as long as I am alive.’"
الثالث: ملاحظة جلال من أمر بالوضوء، ومطالعة عظمته وكبريائه، وتذكر التهيؤ للقيام بين يديه ومناجاته في الصلاة فذلك يهون كل ألم ينال العبد في طلب مرضاته من برد الماء وغيره، وربما لم يشعر بالماء بالكلية كما قال بعض العارفين: بالمعرفة هانت على العاملين العبادة.,"Thirdly: One should observe the greatness of the one who has ordered the wudu, His majesty and grandeur. Remember preparing to stand in front of Him and conversing with Him in the prayer, because it lessens the pain the servant suffers of cold water in order to gain the pleasure of Allah. May be one does not even feel the coldness of the water as some of the people that have awareness said: ‘With knowledge worship becomes easier.’"
قال سعيد بن عامر: بلغني إن إبراهيم الخليل كان إذا توضأ سُمع لعظامه قعقعة. وكان علي بن الحسين إذا توضأ اصفرّ، فيقال له: ما هذا الذي يعتريك عند الوضوء؟!. فيقول أتدرون بين يدي من أريد أن أقوم له؟.,"Sa’iid Ibn ‘Amir said: ‘It has reached me that [Prophet] Ibrahim (alayhis-salaam) used to make wudu while his bones were trembling.’
When ‘Ali Ibn Al-Husayn (radiyAllahu ‘anhu) used to make wudu his colour would change to yellow, so it was said to him: ‘What happens to you when you make wudu?’ He would say: ‘Do you know in front of whom I intend to stand?’"
وكان منصور بن زاذان إذا فرغ من وضوئه يبكي حتى يرتفع صوته، فقيل له: ما شأنك؟! فقال: وأي شيء أعظم من شأني، إني أريد أن أقوم بين يدي من لا تأخذه سنة ولا نوم، فلعله يرضى عني.,"Mansur Ibn Zaadaan would cry after finishing from making wudu until his voice became loud, so it was said to him (in another manuscript: It would be said to him): What is the matter with you?’ So he said: ‘(in another manuscript: He would say) what is greater than my matter. I want to stand in front of the one who does not get tired or sleep, perhaps He will turn away from me.’"
وكان عطاء السليمي إذا فرغ من وضوئه ارتعد وانتفض وبكى بكاءً شديداً، فقيل له في ذلك، فقال: إني أريد أن أتقدم إلى أمر عظيم: إني أريد أن أقوم بين يدي الله عز وجل.,"When ‘Ata’ al-Sulaimi finished from making wudu he would shake, tremble and weep profusely, so it was mentioned to him about that, to which he replied: ‘Indeed I want to go forth for an important matter, I want to stand before Allah, the Mighty and Majestic.’"
الرابع: استحضار اطلاع الله عز وجل على عبده في حال العمل له، وتحمل المشاق لأجله، فمن تيقنّ أن البلاء بعين من يحبه هان عليه الألم كما أشار تعالى إلى ذلك بقوله عز وجل لنبيه : (واصبر لحُكمِ ربِّكَ فإنَّكَ بأعْيُنِنا)،,"Fourthly: To be conscious that Allah is aware of the servant’s state when he is doing actions for Him, and the difficulty he endures for His sake. So whoever has certainty that afflictions are under the watchful eye of the One who loves him, all the pain becomes easy upon him, as is indicated by the Most High, in his statement to His Prophet (PBUH): “So be patient with the command of your Lord, for indeed your well within Our sight.” [al-Tur (52): 48]"
وقوله تعالى لموسى وهارون عليهما السلام: (لا تخافآ إنَّني مَعَكُمآ أسمعُ وأرى)، وقال : ” اعبد الله كأنك تراه، فإن لم تكن تراه فهو يراك “.,"And the statement of the Most High to [Prophet] Musa and [Prophet] Harun (alayhis-salaam): “Have no fear. Verily! I am with both of you; I hear and I see (everything).” [Taahaa (20): 46] The Prophet (PBUH) said: “Worship Allah as if you see Him, and though you do not see Him, He indeed sees you.”"
قال أبو سليمان: قرأت في بعض الكتب: يقول الله عز وجل: ” بعيني ما تحمل المتحملون من أجلي وكابد المتكبدون في طلب مرضاتي، فكيف بهم وقد صاروا في جواري، وتبحبحوا في رياض خُلدي؟,"Abu Sulayman al-Darani said: “I have read in some books that: Allah, the Mighty and Majestic says: In My sight are the ones that tolerate things for My sake. Those who endure suffering to seek My pleasure. How would they be when they come to Me and live in comfort in My eternal gardens?’"
فهنالك فليبشر المصفُّون لله أعمالهم بالمنظر العجيب من الحبيب القريب، أترون أني أضيع لهم عملاً؟ فكيف وأنا أجود على المولين عني، فكيف بالمُقبلين عليّ؟! “.,"There are glad tidings for those who purify their actions for Allah, of an amazing spectacle from the close and loving One. Do you think that I will waste any of their actions? So how (is it that if) I am generous with those that turn away from me, then how would I be with those that come towards me?"
فإسباغ الوضوء في البرد لا سيما في الليل يطلع الله عليه، ويرضى به، ويباهي به الملائكة، فاستحضار ذلك يهون ألم برد الماء،,"So making wudu properly in the cold, especially at night, will be done with Allah’s full knowledge, He will be pleased with it, show His pleasure to the angels that are with Him, so be conscious of that and that will lessen the pain."
وفي المسند وصحيح ابن حبان عن عقبة بن عامر عن النبي قال: ” رجلان من أمتي يقوم أحدهما من الليل يعالج نفسه إلى الطهور وعليه عُقد فيتوضأ،,"In the Musnad, and Sahih Ibn Hibban it is reported from ‘Uqbah Ibn Amir (radiyAllahu anhu) from the Prophet (PBUH) who said: “There are two types of men in my ummah, one of them stands up in the night to purify himself and he has knots over him."
فإذا وضّأ يديه انحلت عقدة، وإذا وضأ وجهه انحلّت عقدة، وإذا مسح برأسه انحلّت عقدة، وإذا وضّأ رجليه انحلّت عُقدة، فيقول الرب عز وجل للذي وراء الحجاب: انظروا إلى عبدي هذا يعالج نفسه يسألني، ما سألني عبدي هذا فهو له *** ” وذكر بقية الحديث.,"So when he makes wudu, he washes his hands one of the knots is untied, when he washes his face another knot is untied, when he wipes his head another knot is untied, and when he washes his feet another knot is untied. So the Lord, the Mighty and the Majestic, says to those behind the veil: ‘Look at my servant trying to purify himself. Whatever this servant of mine asks me, will be his…’ Then he mentioned the rest of the hadith."
وروى عطية عن أبي سعيد عن النبي : ” إن الله يضحك إلى ثلاثة نفر: رجل قام من جوف الليل فأحسن الطهور *** ” وذكر الحديث.,"Narrated by ‘Atiyyah from Abu Sa’iid from the Prophet (PBUH)who said: “Indeed Allah laughs at three types of people: A man that stands up in the middle of the night, does wudu well and prays…” and he mentioned the rest of the hadith."
وكان بعض السلف له ورد بالليل ففتر عنه، فهتف به هاتف: بعين الله في الليل لما يصنع خُدّامه، إذا قاموا وحثّتهم على الخدمة أحكامه.,"One of the Salaf used to have a set amount that he would read during the night, but he became weary once when he heard a voice saying: ‘Under the watchful gaze of Allah during the night, the servants made their standing, driven to serve Him.’"
الخامس: الاستغراق من أمر بمحبة هذه الطاعة، وأنه يرضى بها ويحبها كما قال تعالى (إنَّ الله يُحِبُّ التَّوابينَ ويُحِبُّ المُتطهِّرينَ)، فمن امتلأ قلبه من محبة الله عز وجل أحب ما يحبه وإن شق على النفس وتألمت به، كما يقال: المحبة تهوّن الأثقال.,"Fifthly: Immersing oneself in loving the One who orders His obedience, for that He is pleased with it and loves it, as Allah, the Most High says: “Indeed, Allah loves those who turn unto Him constantly and He loves those that purify themselves.” [al-Baqarah (2): 222] So whoever fills his heart with the love of Allah, the Mighty and Majestic, loves what He loves, even if it is difficult, and one feels the pain as a result, it has been said: ‘Love makes easy heavy burdens.’"
"وقال بعض السلف في مرضه: أحبه إليّ أَحبه إليه؟ وكما قيل: ” فما الجرح إذا أرضاكم ألم ” وكما قيل أيضاً:
في حُبِّكم يهونُ ما قدْ ألقى *** يسعدُ بالنعيمِ منْ لا يشقى","One of the Salaf said during his illness: What is most beloved to me is what is most beloved to Him.’ Similarly it has been said: What is injury if pain brings pleasure? And:
 Your love will lessen what arises,
The one who has not been distressed, does not enjoy bliss."
من خدم من يحب تلذذ بشقائه في خدمته.,"So whoever serves the one he loves, then he finds pleasure even when he is disappointed during his servitude of the one he loves."
وقال بعضهم: القلب المحب لله يحب النصب له. وقال عبد الصمد: أوجد لهم في عذابه عذوبةً.,"One of them said: “The heart that loves for Allah’s sake, loves to exert himself for Him.’
Abdu’l-Samad said: ‘He places for them in His punishment sweetness for the difficulties they endure for His sake.’"
إسباغ الوضوء على المكاره من علامات المحبين كما في كتاب الزهد للإمام أحمد عن عطاء بن يسار قال: ” قال موسى عليه السلام: يارب! من أهلك الذين هم أهلك، الذين تُظلهم في ظلّ عرشك!.,So making wudu properly in difficult conditions is a sign of those that love as it has mentioned in “Kitab al-Zuhd” of Imam Ahmad from Ata’ Ibn Yasar said: ‘Musa (alayhis-salaam) said: ‘O Lord who are your very special servants?’
قال: هم البرية أيديهم، الطاهرة قلوبهم، الذين يتحابون بجلالي، الذين إذا ذُكرت ذُكروا بي، وإذا ذكروا ذكرت بذكرهم،,"He said: ‘They are those whose hands are free of blame (bodies, in another manuscript), and their hearts are pure. Those that love each other for My Majesty. Those that when I am mentioned they remember Me, and when they are mentioned I remember them."
الذين يسبغون الوضوء في المكاره، وينيبون إلى ذكري كما تنيب النسور إلى أوكارها، ويكْلفون بحبي كما يكلف الصبي بحب الناس، ويغضبون لمحارمي إذا استحلت كما يغضب النمر إذا حُرِب “.,"Those that do wudu properly in difficult conditions, and frequently remember me, as frogs frequently enter their nests. They are fond of my love, as a child is fond of love from people. They are enraged when what I have forbidden, is made permissible, like a tiger in battle.’"
وقد يخرق الله العادة لبعض المحبين له فلا يجد ألم برد الماء، كما كان بعض السلف قد دعا الله أن يهون عليه الطهور في الشتاء، فكان يؤتى بالماء وله بخار، وربما سُلب بعض الإحساس في الحر والبرد مطلقاً،,"For those that have this love, Allah may aid them through a miracle, some of them might not feel the coldness of cold water. Others would to supplicate to Allah to make easy the purification in winter, so when the water was brought to them it would be warm. Yet some would not feel anything at all of the warmth or the coldness."
وكان علي بن أبي طالب رضي الله عنه قد دعا له النبي صلى الله عليه وسلم أن يذهب الله عنه الحر والبرد، فكان يلبس في الصيف لباس الشتاء، وفي الشتاء لباس الصيف، وقال النبي فيه: ” إنه يحب الله ورسوله، ويحبه الله ورسوله “.,"Ali Ibn Abii Talib (radiyAllahu anhu) had the Prophet (PBUH) supplicate for him to take away the ability to feel cold and heat, so he used to wear in the summer winter clothes, and in the winter he would ware summer clothes. The Prophet (PBUH) said about him: “Indeed he loves Allah and His Messenger, and he is loved by Allah and His Messenger.”"
ورأى أبو سليمان الداراني في طريق الحج في شدة برد الشتاء شيخاً عليه أخلاق رثّةً وهو يرشح عرقاً، فسأله عن حاله، فقال: إنما الحر والبرد خلقان لله عز وجل، فإن أمرهما أن يغشيان أصاباني، وإن أمرهما أن يتركاني تركاني.,"Abu Sulayman al-Darani on his way to hajj saw an old man wearing shabby clothes in severe cold, all the while he was sweating. So he asked him about his state. He replied: ‘The heat and cold are two creations of Allah, the Mighty and Majestic, so if he orders them to overwhelm me then it will befall me, and if He orders them to leave me then they will.’"
وقال: أنا في هذه البرية منذ ثلاثين سنة يُلبسُني في البرد فيحاً من محبته، ويلبسني في الصيف برداً من محبته.,"He also said: ‘I have been in this wilderness for thirty years. He covers me in winter out of His love, and in the summer cools me out of His love.’"
"وقيل لآخر وعليه خرقتان في برد شديد: لو استترت في موضع يُكِّنُك من البرد! *** فأنشد:
ويُحسنُ ظني أنني في فنائِه *** وهل أحدٌ في كُنِّه يجِدُ البردا؟.","It was said to someone else who had two rags to cover himself in the severe cold: ‘If you covered yourself it would save you from the cold,’ so he replied: I hope for only good in His courtyard, for does anyone feel cold in His shelter?’"
السبب الثاني من مُكفِّرات الذنوب “: المشي على الأقدام إلى الجماعات وإلى الجمعات، ولا سيما إن توضأ الرجل في بيته ثم خرج إلى المسجد لا يريد بخروجه إلا الصلاة فيه,"The Second Reason for the Expiations of Sins: Walking to the Congregation and Friday prayers More specifically, if a person makes wudu at home and then leaves to go to the masjid, intending nothing other than the prayer"
كما في الصحيحين عن أبي هريرة رضي الله عنه عن النبي قال: ” صلاة الرجل في الجماعة تَضْعُف على صلاته في بيته وفي سوقه خمسةً وعشرين ضعفاً،,"as it has reported in the both Bukhari and Muslim on the authority of Abu Hurayrah (radiyAllahu ‘anhu) from the Prophet (H) who said: “The reward of a person praying in congregation compared to at home or in the market place, is twenty five times greater."
وذلك أنه إذا توضأ فأحسن الوضوء ثم خرج إلى المسجد لا يخرجه إلا الصلاة لم يخطُ خطوة إلا رفعت له بها درجة، وحُطَّ عنه بها خطيئة، فإذا صلى لم تزل الملائكة تصلي عليه ما دام في مصلاّه: ” اللهم صلي عليه، اللهم ارحمه “، ولا يزال أحدكم في صلاة ما انتظر الصلاة “.,"That is because when he makes wudu properly and leaves his house for no other reason but the prayer in the masjid. Every step he takes he is raised a rank, and a bad deed is wiped away from him. So when he prays, the angels continue to send peace and blessings upon him as long as he is in place of prayer saying: O Allah send peace and blessings upon him, O Allah have mercy upon him, and as long as you are waiting for a prayer you will be considered in prayer.”’"
وفي صحيح مسلم عن أبي هريرة عن النبي قال: ” من تطهر في بيته ثم مشى إلى بيت من بيوت الله ليقضي فريضة من فرائض الله، كانت خطوتاه: إحداهما تحط خطيئة، والأخرى ترفع درجة “.,"It is reported in the Sahih Muslim on the authority of Abu Hurayrah (radiyAllahu ‘anhu) from the Prophet (PBUH) who said: “Whoever purifies himself at home, then walks to the houses of Allah to perform an obligation from the (many) obligations Allah (has placed upon him). Then every two steps (or “steps’ in another manuscript) he takes, one step removes a bad deed and another step raises his level.”"
وفي الصحيحين عن أبي هريرة عن النبي قال: ” كل خطوة تمشيها إلى الصلاة صدقة “.,In the Two Sahihs on the authority of Abu Hurayrah (radiyAllahu anhu) from the Prophet (PBUH) who said: “Every step taken to the prayer is a charity.”
وفي المسند وصحيح ابن حبان عن عقبة بن عامر عن النبي قال: ” إذا تطهر الرجل ثم أتى المسجد يرعى الصلاة كتب له كاتباه بكل خطوة يخطوها إلى المسجد عشر حسنات “.,"In the Musnad and Sahih Ibn Hibban on the authority of ‘Uqbah Ibn “Amir (radiyAllahu anhu) who reported from the Prophet (PBUH) who said: “When a person purifies himself, then goes to the masjid to take care of his prayer, his two scribes write for him with every step he takes to the masjid as ten good deeds."
وفيهما أيضاً عن عبد الله بن عمرو عن النبي قال: ” مَن راح إلى مسجد جماعة فخطوتاه: خطوة تمحو سيئة، وخطوة تكتب حسنة ذاهباً وراجعاً “.,"It is also reported in Ibn Hibban and the Musnad on the authority of “Abdullah Ibn Amr (radiyAllahu anhu) from the Prophet (PBUH) who said: “Whoever goes to the masjid for congregation, then for every two steps he takes, one step wipes away sin, and the other is written as a good deed, going and returning (from the masjid).”"
وفي سنن أبي داود عن أبي أمامة عن النبي قال: ” من خرج من بيته متطهراً إلى صلاة مكتوبة فأجره كأجر الحاجّ المحرم “.,In the Sunan of Abu Dawud on the authority of Abu Umamah (radiyAllahu anhu) from the Prophet (PBUH) who said: “Whoever leaves his house purified for the obligatory prayer then his reward is like that of a pilgrim.”
وفيه أيضاً عن رجل من الأنصار عن النبي قال: ” من توضأ فأحسن الوضوء ثم خرج إلى الصلاة، لم يرفع قدمه اليمنى إلا كتب الله له بها حسنة، ولم يضع قدمه اليسرى إلا حطَّ الله عنه بها خطيئة، فليقرب أو ليبعد، فإن أتى المسجد فصلى في جماعة غُفر له “.,"Furthermore, it is also reported from a man among the Al-Ansar from the Prophet (PBUH) who said: “Whoever makes wudu properly, then leaves for the prayer, does not raise his right foot except Allah writes for him a single good deed, and he does not put down his left foot except Allah removes a bad deed from him, so you may reside close or far, as long as he comes to the masjid and prays in congregation he will be forgiven.”"
والأحاديث في هذا المعنى كثيرة جداً.,The narrations in this regard are many.
فالمشي إلى الجمعات له مزيد فضل، لا سيما إن كان بعد الاغتسال، كما في السنن عن أبي أوس عن النبي قال:,"Walking to the Friday prayer has even more virtue, especially after wudu is made, as reported in the Sunan on the authority of Aws Ibn Aws (radiyAllahu anhu) from the Prophet (PBUH) who said:"
” من غسل يوم الجمعة واغتسل، وبكّر وابتكر، ومشى ولم يركب، ودنا من الإمام، واستمع ولم يلغ، كان له بكل خطوة أجر سنة: صيامها وقيامها “.,"“Whoever takes a bath on Friday, and bathes completely. Leaves early, arriving early. Walks and does not ride (to the masjid). Sits close to the Imam and listens to him, and does not engage in idle talk – for every step he takes he will have the reward of one year, the reward of a year’s fasting and praying (at night).”"
وكلما بعد المكان الذي يمشي منه إلى المسجد كان المشي منه أفضل لكثرة الخطا، وفي صحيح مسلم عن جابر قال: كانت دارنا نائية عن المسجد، فأردنا أن نبيع بيوتنا فنقرب من المسجد، فنهانا رسول الله وقال: ” إن لكم بكل خطوة حسنة “.,"The further away he lives from the masjid then his walking is better because of the more steps he has to take. In the Sahih of Muslim on the authority of Jabir (radiyAllahu anhu) reported: ‘Our house was far from the masjid and we wanted to sell our houses to move closer to the masjid, so the Prophet (PBUH) forbade us saying: “for every step you take is a good deed.” In the Sahih of Bukhari from Anas that the Prophet (PBUH) said: “O sons of Salaamah! Will you not count your steps?’”"
وفي صحيح البخاري عن أنس أن النبي قال: ” يا بني سلمة! ألا تحسبون آثاركم؟! “. وفي الصحيحين عن أبي موسى أن النبي قال: ” إن أعظم الناس أجراً في الصلاة: أبعدهم إليها ممشى فأبعدهم “.,In Sahih Bukhari and Muslim on the authority of Abu Musa (radiyAllahu anhu) who reported that the Prophet (PBUH) said: “Indeed the people with the most reward for the prayer are those that walk the furthest to get to it.”
ومع هذا فنفس الدار القريبة من المسجد أفضل من الدار البعيدة عنه، لكن المشي من الدار البعيدة أفضل، ففي المسند عن حذيفة عن النبي قال: ” فضل الدار القريبة من المسجد على الدار البعيدة الشاسعة كفضل الغازي على القاعد “,"Having said this, the house that is close to the masjid is better than the house that is distant, however walking from the house that is further distance away is better.
In the Musnad on the authority of Hudayfah (radiyAllahu anhu) reported from the Prophet (PBUH) who said: “The virtue of a house that is close to the masjid over the house that is distant and faraway is like the virtue of the warrior over the one sitting down.”"
وإسناده منقطع.,The chain is broken.
والمشي إلى المسجد أفضل من الركوب كما تقدم في حديث أوس في الجُمع، ولهذا جاء في حديث معاذ ذكر المشي على الأقدام،,Walking to the masjid is better than riding as has preceded from the hadith of Aws {radiyAllahu ‘anhu) for the Friday prayer. For this reason the hadith of Mu’aadh (radiyAllahu anhu) mentions the superiority of walking.
وكان النبي لا يخرج إلى الصلاة إلا ماشياً حتى العيد يخرج إلى المصلى ماشياً، فإن الآتي للمسجد زائر لله، والزيارة على الأقدام أقرب إلى الخضوع والتذلل كما قيل:,"The Prophet (PBUH) used to not leave for the prayer, except by walking, even the ‘Iid prayer he would go to walking. Hence the one who comes to the masjid is a visitor to Allah, and visiting someone on foot is closer to humbleness and lowering oneself, as it has been said:"
لو جئتكم زائراً أسعى على بصري *** لم أَدِّ حقاً وأيُّ الحقِّ أدَّيتُ؟!,"If I came to you as a visitor in a rush,
I would not even then fulfil the right."
وفي صحيح البخاري عن أبي هريرة عن النبي قال: ” من غدا إلى المسجد أو راح أعدَّ الله له منزلاً في الجنة كلما غدا أو راح “.,"It is reported in Sahih Bukhari on the authority of Abu Hurayrah (radiyAllahu anhu) from the Prophet (PBUH) who said: “Whoever goes out to the masjid in the morning or evening, Allah prepares for him in paradise a nuzul, every time he goes out in the morning or evening.”"
والنُّزُل: هو ما يُعدُّ للزائر عند قدومه. وفي الطبراني من حديث سلمان مرفوعاً: ” من توضأ في بيته فأحسن الوضوء، ثم أتى المسجد فهو زائر الله تعالى، وحق على المزور أن يكرم الزائر “.,"“Nuzul” is a banquet prepared for a guest when one arrives. It has been recorded in Tabarani from the hadith of Salman (radiyAllahu anhu) directly from the Prophet (PBUH) who said: “Whoever makes wudu his house and does so properly. Then he goes to the masjid, he is a visitor of Allah, the Most High, and the right of the visitor on the one being visited is that he honours him.”"
وفي صحيح مسلم عن أبي بن كعب قال: كان رجل لا أعلم رجلاً أبعد من المسجد منه، وكان لا تخطئه صلاة في المسجد، قال: فقيل له أو قلت له: لو اشتريت حماراً تركبه في الظلماء وفي الرمضاء.,"It is reported in Sahih Muslim on the authority of Ubay Ibn Ka’b (radiyAllahu ‘anhu) who said: “There was a man who lived the furthest away from the masjid, and he never missed a prayer in the masjid. So it was said to him (or I said to him): ‘Why don’t you get a donkey and ride it to the masjid in the darkness and intense heat.’"
فقال: ما يسرني أن منزلي إلى جنب المسجد، إني أريد أن يُكتب لي ممشاي إلى المسجد ورجوعي إذا رجعت إلى أهلي. فقال رسول الله : ” قد جمع الله لك ذلك كله “.,So he replied: It would not please me to have my house next to the masjid. I would prefer that my walking to the masjid and return to my family be written down in my favour.’ So the Prophet said: “Allah will gather all of that for you.”
وكلما شق المشي إلى المسجد كان أفضل،,"Furthermore the walking that is difficult to the masjid,, is far better and one is greatly rewarded for it."
ولهذا فُضل المشي إلى صلاة العشاء وصلاة الصبح، وعُدل بقيام الليل كله كما في صحيح مسلم عن عثمان عن النبي قال: ” من صلى العشاء في جماعة فكأنما قام نصف الليل، ومن صلى الصبح في جماعة فكأنما صلى الليل كله “.,"Hence the virtue of walking to the masjid for the night prayer and the morning prayer, is equal to standing in prayer all night as reported in Sahih Muslim on the authority of Uthman (radiyAllahu ‘anhu) from the Prophet (PBUH) who said: “Whoever prays ‘Ishaa congregation is as if he stood praying half the night, and whoever prays the morning prayer in congregation then it is as if he has prayed the whole night standing.”"
وفي الصحيحين عن أبي هريرة عن النبي قال: ” أثقل صلاة على المنافقين: صلاة العشاء وصلاة الفجر، ولو يعلمون ما فيها لأتوهما ولو حبواً “.,"In Bukhari and Muslim, it is reported on the authority of Abu Hurayrah (radiyAllahu anhu) from the Prophet (PBUH) who said: “The most difficult prayers for the hypocrites are the ‘Ishaa and Fajr prayers. If they knew the reward for attending them, they would come even if they had to crawl.”"
وإنما ثقلت هاتان الصلاتان على المنافقين لأن المنافق لا ينشط للصلاة إلا إذا رآه الناس كما قال تعالى: (وإذا قامُوآ إلى الصلاةِ قاموا كُسالى يُرآءون الناسَ ولا يذكُرُونَ الله إلا قليلاً),"The reason why these two prayers are difficult for the hypocrites is because the hypocrite is only active for the prayer, when people are watching him. Allah, the Most High says: “Behold, the hypocrites think they deceive Allah, but He is deceiving them. When they stand up for the prayer, they stand up lazily, to be seen and showing off to people, only remembering Allah a very little.” [al-Nisaa’ (4): 142]"
وصلاة العشاء والصبح يقعان في ظلمةٍ، فلا ينشط للمشي إليهما إلا كل مخلص يكتفي برؤية الله عز وجل وحده لعلمه به.,"Both the ‘Ishaa and the Morning Prayer (fajr) occur in the dark. So only the truly sincere person will be active enough to walk towards them, suffice in the knowledge that Allah, the Mighty and Majestic will alone see him."
وثواب المشي إلى الصلاة في الظُّلَم: النور التام في ظلم يوم القيامة كما في سنن أبي داود والترمذي عن بُريدة عن النبي قال: ” بَشِّر المشَّائينَ في الظُّلَم إلى المساجدِ بالنُّورِ التّام يومَ القيامة “,"The reward for walking to the masjid in the darkness is: Complete light during the darkness of the Day of Judgment as reported in the Sunan of Abu Dawud and Tirmidhii on the authority of Buraydah (radiyAllahu anhu) from the Prophet (PBUH) who said: “Give glad tidings to the people that walk in darkness to the masjids, they will have complete light on the Day of Judgment.”"
وخرجه ابن ماجه من حديث سهل بن سعد، وقد رُوي من وجه كثيرة. وفي بعضها زيادة: ” يفزع الناس ولا يفزعون “. قال النخعي: وكانوا يرون أن المشي في الليلة الظلماء إلى الصلاة موجبة. يعني توجب المغفرة.,"It has been reported by Ibn Maajah from the hadith of Sahl Ibn Sa’d (radiyAllahu ‘anhu), and it has been narrated from many chains of narrations. In some narrations there is the addition: ‘The (other) people will be frightened, but they will not be.’ Al-Nakha’i said: “They used to hold the view that walking in the dark at night would necessitate a person being forgiven.’"
وروينا عن الحسن قال: أهل التوحيد في النار لا يُقيدون، فيقول الخزنة بعضهم لبعض: ما بال هؤلاء لا يقيدون وهؤلاء يقيدون؟! فيناديهم منادٍ: إن هؤلاء كانوا يمشون في ظلم الليل إلى المساجد.,"It is narrated from Al-Hasan who said: ‘The people of tawhid in the hell fire will not be tied up, so the guardians (angels) will say to each other why is it that these people are not tied up, while others are tied up?’ So a caller will call out to them: ‘These people are those that use to walk to the masjids during the dark nights.’"
كما أن مواضع السجود عن عصاة الموحدين في النار لا تأكلها النار، فكذلك الأقدام التي تمشي إلى المساجد في الظلم لا تقيد في النار، ولا يسوي في العذاب بين من خدمه وبين من لم يخدمه وإن عذبه:,"Just as the places of prostration of the sinful Muslim, among the people of tawhid in the hell fire, are not devoured by the fire of hell. Likewise the feet that walk to the masjids in the dark will not be tied in the fire. Nor will the punishment be equal for the one who served Him and the one who did not serve Him."
ومَنْ كانَ في سُخطه محسناً *** فكيف يكونُ إذا ما رضي؟!,"‘So (if this is the case) the one who has earned His anger,
He still treats them with goodness.
What would be the case for the one who only pleased Him?’"
لما كانت الصلاة صلة بين العبد وربه، ومناجاة تظهر فيها آثار تجليه لقلوب العارفين وقربه، شرع قبل الدخول فيها الطهارة، فإنه لا يصلح للوقوف بين يدي الله عز وجل والخلوة بمناجاته إلا طاهر،,"The prayer is a direct connection between the servant and his Lord. It is an intimate discourse, which shows its effects on the hearts of those that have perception and nearness to Him. Before the prayer, He legislated purification, because it is not befitting to stand in front of Allah, the Mighty and Majestic, in private conversation with Him, except in a pure state."
فأما المتلوث بالأوساخ الظاهرة والباطنة فلا يصلح للقرب، فشرع الله عز وجل للمصلي غسل أعضائه بالماء، ورتب عليها طهارة الذنوب وتكفيرها، حتى يجتمع لمن يريد المناجاة طهارة ظاهره وباطنه، ثم شرع المشي إلى المساجد،,"As for the one who is impure with filth that is visible or otherwise, then it is not appropriate to draw close to Allah in that manner. Allah legislated that the worshiper wash his limbs with water. Through this purification the sins are expiated as a result. So for the one that wants to engage in conversation with his Lord, then let them purify themselves both inward and outward, after which He legislated walking to the masjids."
وفيه أيضاً تكفير الخطايا حتى تكمل طهارة الذنوب إن بقي منها شيء بعد الوضوء، حتى لا يقف العبد في مقام المناجاة إلا بعد كمال طهارة ظاهره وباطنه من درن الأوساخ والذنوب،,"Also there is the expiation of sins until the purge from sins is complete. If anything remains after wudu, the servant stands before Allah after completing purification, both hidden and apparent, until he has no filth or sins left."
ولهذا شرع له تجديد التوبة والاستغفار عقيب كل وضوء حتى تكمل طهارة ذنوبه كما خرج النسائي من حديث أبي سعيد مرفوعاً وموقوفاً: ” من توضأ فأسبغ الوضوء، ثم قال عند فراغه من وضوئه: ” سبحانك اللهم وبحمدك، استغفرك وأتوب إليك “,"For this reason also, He legislated the renewal of repentance and seeking forgiveness after the end of every wudu until the purification from sins is complete as reported by Nasaa’ii from the hadith of Abu Said (radiyAllahu anhu) in both Marfuu and Mawquuf forms: “Whoever makes wudu properly then says once finished: “Glory is to you O Allah, and praise. I seek forgiveness from you and I turn to you in repentance.”"
خُتم عليها بخاتم، فوُضعت تحت العرش فلم يكسر إلى يوم القيامة “.,Then it is stamped and placed under the throne and not unsealed until the Day of Judgment.’
ومتى اجتهد العبد على تكميل طهارته ومشيه إلى المسجد ولم يقوَ ذلك على تكفير ذنوبه فإن الصلاة يكمل بها التكفير،,"When a servant strives to perfect his purification and his walking to the masjid, if it does not wipe away his sins then the prayer completes the expiation of his sins."
كما في الصحيحين عن أبي هريرة عن النبي قال: ” أرأيتم لو أن نهراً بباب أحدكم يغتسل فيه كل يوم خمس مرات، هل يبقى من درنه شيء؟ “. قالوا: لا يبقى من درنه شيء. قال: ” فذلك مثل الصلوات الخمس يمحو الله بهن الخطايا “.,"As (it has been made clear) in the two books of hadith Bukhari and Muslim on the authority of Abu Hurayrah (radiyAllahu anhu) from the Prophet (PBUH) who said: “What do you think of a person that has a river by his door that he bathes in five times a day, would he have dirt left on him?” They said: “No dirt would be left on him.’ He (PBUH) said: “Likewise the five prayers wipe away the sins.”"
وإن قوي الوضوء وحده على تكفير الخطايا فالمشي إلى المسجد والصلاة بعده تكون زيادة حسنات، وهذا هو المراد من قول النبي في حديث عثمان والصُّنابحي: ” *** وكان مشيه إلى المسجد وصلاته نافلة “، وقد سبق ذكر الحديثين.,"So if the wudu is enough to expiate his sins by itself, then walking to the masjid and the prayer after it will be an increase in good deeds. This is what was meant in the statement of the Prophet (PBUH) in the hadith of Uthman (radiyAllahu ‘anhu) and Al-Sanaabihi (radiyAllahu anhu): “…the walking and his prayer is extra reward.” Both hadith have been mentioned previously."
واعلم أن جمهور العلماء على أن هذه الأسباب كلها إنما تكفر الصغائر دون الكبائر، وقد استدل بذلك عطاء وغيره من السلف في الوضوء،,Majority of scholars (have agreed that) all these reasons only expiate minor sins and not major sins. ‘Ataa’ and others from the Salaf have deduced this from the wudu.
وقال سلمان الفارسي رضي الله عنه: الوضوء يكفر الجراحات الصغار، والمشي إلى المسجد يكفر أكثر من ذلك، والصلاة تكفر أكثر من ذلك. خرجه محمد بن نصر المروزي.,"Salman Al-Farisi (radiyAllahu anhu) said: ‘The wudu expiates the small sins, and walking to the masjid expiates more (or greater) than that, and the prayer expiate even more still (or greater).’ Reported by Muhammad Nasr Al-Marwazi."
ويُدلّ على أن الكبائر لا تكفر بذلك ما في الصحيحين عن أبي هريرة عن النبي قال: ” الصلوات الخمس، والجمعة إلى الجمعة، ورمضان إلى رمضان مكفرات لما بينهن إذا اجتُنِبَت الكبائر “.,"That which shows major sins are not expiated is (the narration) that is in Bukhari and Muslim narrated on the authority of Abu Hurayrah (radiyAllahu anhu) from the Prophet (PBUH) who said: “The five daily prayers, the Friday prayer to the next Friday Prayer, and the Ramadan to the next Ramadan, all expiate sins that occurred in between them, as long as the major sins are avoided.”"
وفي صحيح مسلم عن عثمان عن النبي قال: ” ما من امرئٍ مسلم تحضره صلاة مكتوبة فيحسن وضوءها وخشوعها وركوعها وسجودها إلا كانت كفارة لما قبلها من الذنوب ما لم يؤت كبيرة، وذلك الدهر كله “.,"In Sahih Muslim, it is narrated on the authority of Uthman {radiyAllahu ‘anhu) from the Prophet (PBUH) who said: “There is no Muslim that attends to the obligatory prayers, perfecting his wudu, his khusuu his bowing and his prostration. Except that it is an expiation for sins that have preceded, as long as major sins are avoided, and that is for all of time.”"
فانظر إلى كم تُيَسر لك أسباب تكفير الخطايا لعلك تطهر منها قبل الموت فتلقاه طاهراً، فتصلح لمجاورته في دار السلام، وأنت تأبى إلا أن تموت على خبث الذنوب فتحتاج إلى تطهيرها في كير جهنم.,"So look at how easy it is for you to expiate sins. Maybe you will purify yourself from sins before you die and meet it (death) completely purified from sin, and then it would be appropriate that you live in paradise (a place of safety from all evil) near Him. However if you refuse to do so, wanting instead to die upon the impurity of sins, which then will only be purified with the billows of the hellfire."
يا هذا! أما علمت أنه لا يصلح لقربنا إلا طاهر؟! فإن أردت قربنا ومناجاتنا اليوم فطهر ظاهرك وباطنك لتصلح لذلك، وإن أردت قربنا ومناجاتنا غداً فطهر قلبك من سوانا لتصلح لمجاورتنا,"O you! Don’t you know that it is not befitting to draw close to Him except for a person pure of sins? If you wish to be close to Him today then purify your inner and outer self, and if you wish to be close to Him tomorrow, then purify your heart from everything else besides Him so you can be worthy for His nearness:"
(يومَ لا ينفعُ مالٌ ولا بَنُونَ ” إلا مَنْ أتى الله بقلبٍ سليمٍ)،,"“The Day on which neither wealth nor sons will be of any use, except to those who come to Allah with a sound and flawless heart.” [al-Shu’araa (26): 88-89]"
القلب السليم الذي ليس فيه غير محبة الله، ومحبة يحبه الله، إن الله طيب لا يقبل إلا طيباً، فما كل أحد يصلح لمجاورة الله تعالى غداً، ولا كل أحد يصلح لمناجاة الله اليوم، ولا على كل الحالات تحسن المناجاة:,"The sound heart is the one which has only the love of Allah in it, and love for what Allah loves. Indeed Allah is pure and He only accepts that which are pure. So not everyone is suited to be a neighbor of Allah, the Most High tomorrow, nor are they suited to converse with him today (through the prayer), neither is it befitting to converse in every situation:"
"الناسُ من الهوى على أصنافِ *** هذا نقضَ العهدَ وهذا وافي
هيهاتَ مِنَ الكدورِ تبغي الصافي *** ما يصلِحُ للحضرةِ قلبٌ جافي","People are of different kinds,
some treacherous while others honest.
How far off the mark it is to expect from dirt something pure.
Presence is not befitting in front of a crude heart."
السبب الثالث من مكفرات الذنوب “: الجلوس في المساجد بعد الصلوات،,The Third Reason to Expiate Sins is Sitting in the Masjids after the Prayer
والمراد بهذا الجلوس انتظار صلاة أخرى كما في حديث أبي هريرة: ” *** وانتظار الصلاة بعد الصلاة، فذلكم الرباط، فذلكم الرباط “.,"What is meant by sitting, is waiting in masjid for the next prayer as in the hadith of Abu Hurayrah (radiyAllahu anhu): “Waiting for a prayer after a prayer, and that is the firm hold, that is the firm hold, that is the firm hold.”"
فجعل هذا من الرباط في سبيل الله عز وجل، وهذا أفضل من الجلوس قبل الصلاة لانتظارها، فإن الجالس لانتظار الصلاة ليؤديها ثم يذهب تقصر مدة انتظاره، بخلاف من صلى صلاة ثم جلس ينتظر أخرى فإن مدته تطول،,"So he made this the same as guarding the frontier in the way of Allah the Mighty and Majestic. This is better than merely sitting before the prayer to begin, for the one who sits in the masjid waiting to perform the prayer then leave after completing the prayer, shortens his stay. As opposed to the one who prays and then sits waiting for next prayer, then his waiting is longer."
فإن كان كلما صلى صلاة جلس ينتظر ما بعدها استغرق عمره بالطاعة، وكان ذلك بمنزلة الرباط في سبيل الله عز وجل.,"Every time one prays a prayer, then sits and waits for the next prayer, spends his whole time in obedience, and that is equal to guarding the frontier in the way of Allah, the Mighty and Majestic."
وفي المسند وسنن ابن ماجه عن عبد الله بن عمرو قال: صليت مع رسول الله المغرب،,In the Musnad and Sunan Ibn Maajah on the authority of ‘Abdullah Ibn Amr (radiyAllahu anhu) who said: ‘We finished praying with the Messenger (PBUH) the Maghrib prayer.
فرجع من رجع، وعقب من عقب، فجاء رسول الله مسرعاً قد حَفَزه النفَس، وقد حسر عن ركبته فقال: ” أبشروا! هذا ربكم قد فتح عليكم باباً من أبواب السماء يباهي بكم الملائكة، يقول: انظروا إلى عبادي قد قضوا فريضة وهم ينتظرون أخرى “.,"Those who wanted to leave, departed and those who wanted stay behind, remained behind. Then Messenger of Allah (PBUH) came out suddenly, grasping for breath and his knees were visible. He said: “Have glad tidings! Your Lord has opened a door from the doors of the heavens boasting about you to the angels, saying: “Look at my servants they have performed an obligatory prayer and they are waiting for next one."
وفي المسند عن أبي هريرة عن النبي قال: ” منتظر الصلاة بعد الصلاة كفارس اشتد به فرسه في سبيل الله على كَشْحِهِ، تُصلي عليه ملائكة الله ما لم يحدث أو يقوم، وهو في الرباط الأكبر “.,"In the Musnad, it is reported on the authority of Abu Hurayrah (radiyAllahu anhu) who narrated from the Prophet (PBUH) saying: “The person waiting for the next prayer after a prayer is like the knight whose horse is strong in the face of his enemy. The angels of Allah send salutations upon him as long as he remains in a state of purity and does not leave. That is the greatest form of guarding the frontier."
ويدخل في قوله: ” والجلوس في المساجد بعد الصلوات “: الجلوس للذكر والقراءة وسماع العلم وتعليمه ونحو ذلك، لا سيما بعد صلاة الصبح حتى تطلع الشمس، فإن النصوص قد وردت بفضل ذلك،,"In the statement: “sitting in the masjids after the prayers…. this also covers sitting for the remembrance (of Allah), reading the Qur’an, listening to knowledge and teaching it and so on. Especially after the Morning Prayer until the sunrise. The texts that have been reported show the virtue of that."
وهو شبيهٌ بمن جلس ينتظر صلاة أخرى، لأنه قد قضى ما جاء المسجد لأجله من الصلاة وجلس ينتظر طاعة أخرى.,"It is similar to the one that sits and waits for the next prayer, because he has performed what he came to the masjid to do and now sits and waits for another form of obedience."
وفي الصحيح عن النبي قال: ” وما اجتمع قوم في بيت من بيوت الله تعالى يتلون كتاب الله ويتدارسونه بينهم، إلا نزلت عليهم السكينة، وغشيتهم الرحمة، وحفّتهم الملائكة، وذكرهم الله فيمن عنده “.,"It has been reported in Bukhari that the Prophet (H) said: “There is no group of people that gather in a house, from the houses of Allah, the Most High, reciting the book of Allah, studying it between themselves, except tranquility descends upon them and mercy envelops them. The angels surround them, and Allah mentions them to those who are present with Him.”"
وأما الجالس قبل الصلاة في المسجد لانتظار تلك الصلاة خاصةً فهو في صلاة حتى يصلي، وفي الصحيحين عن أنس عن النبي أنه لما أخّر صلاة العشاء الآخرة ثم خرج فصلى بهم: قال لهم: ” إنكم لم تزالوا في صلاةٍ ما انتظرتم الصلاة “.,"As for the one sitting before the prayer waiting for a specific prayer, then he is (considered) in the prayer until he actually prays. In the Two Sahihs, it is reported on the authority of Anas (radiyAllahu ‘anhu) from the Prophet (PBUH) that when he once delayed the ‘Ishaa prayer very late, so when he came out to pray with them, he said to them: “Indeed you are in the state of prayer as long as you are waiting for the prayer.”"
وفيهما أيضاً عن أبي هريرة عن النبي قال: ” الملائكة تصلي عل أحدكم ما دام في مصلاه ما لم يحدث: اللهم اغفر له، اللهم ارحمه. ولا يزال أحدكم في صلاة ما كانت الصلاة تحبسه، لا يمنعه أن ينقلب إلى أهله إلا الصلاة “.,"Also reported by them, on the authority of Abu Hurayrah (radiyAllahu anhu) from the Prophet (PBUH) who said: “The angels send prayers on anyone of you as long as he is in the place of prayer and remains in a state of purity by saying: ‘O Allah forgive him, O Allah have mercy upon him.’ You continue to be in a state of prayer as long as it is the prayer that keeps you (waiting). Nothing other than the prayer keeps him from going back to his family.”"
وفي رواية لمسلم: ” ما لم يؤذِ فيه، ما لم يحدث فيه “.,"In a narration of Muslim: “As long as he does not harm anyone, and does not break his state of purification.”"
وهذا يدل على أن المراد بالحدث: حدث اللسان ونحوه، وفسره أبو هريرة بحدث الفرج، وقيل إنه يشمل الحدثين.,"This shows that the meaning of not breaking the state of purification: is what is said on the tongue and so forth by way of harming others. Also it was explained by Abu Hurayrah (radiyAllahu ‘anhu) as breaking of purification from the private parts, and it has been said to include both."
وفي المسند عن عقبة بن عامر عن النبي قال: ” القاعد يرعى الصلاة كالقانت، ويُكتب من المصلين من حين يخرج من بيته حتى يرجع إليه “.,"In the Musnad, it has been reported on the authority of ‘Uqbah Ibn Amir (radiyAllahu anhu) that the Prophet (PBUH) said: “The one sitting devoting his time for the prayer is like the devout person. He is written from among the people who are praying from the moment he left his house until he returns.”"
وفي رواية له: ” فإذا صلى في المسجد ثم قعد فيه كان كالصائم القانت حتى يرجع “. وفي هذا المعنى أحاديث كثيرة.,"In another narration of his: “So when he has prayed in the masjid and then sits down, he is like the devout fasting person in continuous obedience, until he returns.” There are many narrations with similar meaning."
وبالجملة فالجلوس في المسجد للطاعات له فضل عظيم، وفي حديث أبي هريرة عن النبي قال: ” لا يوطن رجل المساجد للصلاة والذكر إلا تبشبش الله عز وجل كما يتبشبش أهل الغائب إذا قدم عليهم غائبهم “.,"In summary, sitting in the masjid for actions of obedience has great virtue. As reported in the hadith on the authority of Abu Hurayrah (radiyAllahu ‘anhu) that the Prophet (PBUH) said: “No Muslim who regularly attend the masjids to perform the prayers and remembers Allah, except that Allah is pleased with him, just as the family of one who is absent feels happy when he comes back to them.”"
وروى دراج عن أبي الهيثم عن أبي سع عن النبي قال: ” من ألف المسجد ألفه الله “.,"It has been narrated by Darraj from Abu’l-Haytham on the authority of Abu Said (radiyAllahu anhu) from the Prophet (PBUH) who said: “Whoever loves the masjid, Allah loves him.”"
وقال سعيد بن المسيب: من جلس في المسجد فإنما يجالس الله عز وجل وصحّ عن النبي أنه عدّ من السبعة الذين يظلهم الله في ظلّه يوم لا ظل إلا ظله: ” رجل قلبه معلّق بالمسجد إذا خرج منه حتى يعود “.,"Sa’iid Ibn Al-Musayyib said: ‘Whoever sits in the masjids then (it is like he) is in a gathering with Allah, the Mighty and Majestic. It has been authentically reported from the Prophet (PBUH) that he counted of the seven who will shaded by Allah’s shade, on the day there is no shade except His: “A man whose heart is connected to the masjid., when he leaves it, he is longing to return back.”"
وإنما كان ملازمة المسجد مكفراً للذنوب لأن فيه مجاهدة للنفس، وكفّاً لها عن أهوائها فإنها لا تميل إلا إلى الإنتشار في الأرض لابتغاء الكسب أو لمجالسة الناس ومحادثتهم أو للتنزه في الدور الأنيقة والمساكن الحسنة ومواطن النّزه ونحو ذلك،,"Indeed staying in the masjid for acts of obedience is a way of expiating sins because it requires struggling against one’s self Holding back one’s desires, which lean towards going out into the earth seeking sustenance, or enjoying the company of people and conversing with them, or going out for leisure in elegant places and living in nice homes, and other places of recreation."
فمن حبس نفسه في المساجد على الطاعة فهو مرابط لها في سبيل الله، مخالف لهواها وذلك من أفضل أنواع الصبر والجهاد.,"So whoever restrains himself by staying in the masjid for acts of obedience, then he is guarding for the sake of Allah, going against his desires, and that is the best forms of patience and struggle."
وهذا الجنس أعني ما يؤلم النفس ويخالف هواها فيه كفارة للذنوب وإن كان لا صنع فيه للعبد كالمرض ونحوه، فكيف بما كان حاصلاً عن فعل العبد واختياره إذا قصد به التقرب إلى الله عز وجل؟! فإن هذا من نوع الجهاد في سبيل الله الذي يقتضي تكفير الذنوب كلها.,"This type (of action) i.e. what pains the self and opposes his desires, is an expiation of sins, even though the servant does not have any illness that would expiate his sins and the like. So how would it be for one who goes out of his own way to choose an action in order to draw near to Allah, the Mighty and Majestic? This type of struggle in the way of Allah necessitates the expiation of all sins."
ولهذا المعنى كان المشي إلى المساجد كفارة للذنوب أيضاً، وهو نوع من الجهاد في سبيل الله أيضاً، كما خرجه الطبراني من حديث أبي أمامة عن النبي : ” الغدوّ والرواح إلى المساجد من الجهاد في سبيل الله عز وجل “.,"It is with this meaning precisely that walking is also an expiation of sins, (because) it is also a type of struggle in the way of Allah, as reported by Tabarani from the hadith of Abu Umamah (radiyAllahu ‘anhu) from the Prophet (PBUH): “Going and coming to the masjids is jihad in the way of Allah.”"
كان زياد مولى ابن عباس أحد العباد الصالحين، وكان يلازم مسجد المدينة، فسمعوه يوماً يعاتب نفسه ويقول لها: ” أين تريدين أن تذهبي؟! إلى أحسن من هذا المسجد!! تريدين أن تبصري دار فلان ودار فلان! “.,"Ziyad, the freed slave of Ibn Abbas (radiyAllahu ‘anhuma), was one of the righteous worshippers. He used to frequent the masjid in Medinah, once he was heard rebuking himself saying: “Where do you want to go? To somewhere better than this masjid? You want to see the house of such and such?’"
لما كانت المساجد في الأرض بيوت الله أضافها الله إلى نفسه تشريفاً لها، وتعلقت قلوب المحبين لله عز وجل بها، لنسبتها إلى محبوبهم، وانقطعت إلى ملازمتها لإظهار ذكره فيها,"honour them. The hearts of those who love Allah, the Mighty and Majestic, are connected to them, because they are connected to Him, so they are at ease, frequently visiting them, in order to declare His remembrance inside them:"
(في بُيُوتٍ أذِنَ الله أنْ تُرفَع ويُذْكَرَ فيها اسمُهُ يُسبِّحُ لهُ فيها بالغُدُوِّ والأَصَالِ ” رجالٌ لا تُلْهِيهِمْ تجارةٌ ولا بيعٌ عن ذكرِ الله وإقامِ الصلاة وإيتآءِ الزكاة يخافونَ يوماً تتقلّبُ فيه القلوبُ والأبْصارُ).,"The masjids on earth are the houses of Allah, that Allah has attached to Himself in order to “In the houses [i.e., masjids] which Allah has permitted to be built and in which His name is remembered [i.e., praised]. There are men who proclaim His limitless glory in the morning and the evenings, not distracted by trade or commerce from the remembrance of Allah and from constancy in prayer and from giving regular charity. They fear a Day when all hearts and eyes will be [fearfully] in turmoil.” [al-Nur (24): 36-37]"
أين يذهب المحبون عن بيوت مولاهم؟! قلوب المحبين ببيوت محبوبهم متعلّقة، وأقدام العابدين إلى بيوت معبودهم مترددة:,"Where would those that love go if not to the houses of their protector? The hearts of those who love are connected to the houses of the one they love, and the steps of the worshippers to the houses of the one they worship are frequent."
"يا حبّذا العرعرُ النجدي والبان *** ودارُ قومٍ بأكناف الحِمى بانوا
وأطيبُ الأرضٍ ما للقلبِ فيه هوى *** سَمُّ الخَياط مع المحبوبِ ميدانُ","O how beautiful is Al-‘Ar’ar of Najd and Al-Ban
A sanctuary built by people that is surrounded on all sides
The sweetest of places that the heart yearns for
However eye of the needle is as wide as an open space for the one who has love"
"لا يُذكرُ الرَّملُ إلا حَنَّ مُغتربٌ *** له بذي الرمل أوطارٌ وأوطانُ
يهفو إلى البان من قلبي نوازعُه *** وما بيَ البانُ بل مَن دارهُ البانُ","Even the sand isn’t mentioned except with yearning for the one far away
He has for the ones of sand aims and a place of stay
Longing for Al-ban from the depths of his heart
Not for the sake of Al-ban but those that reside therein"
الفصل الثاني في ذكر الدرجات المذكورة في حديث معاذ,The Mention of ‘the Ranks’ as reported in the Hadith of Mu’aadh (radiyAllahu anhu)
وهي ثلاث،,There are three types of ranks:
أحدها: إطعام الطعام، وقد جعله الله في كتابه من الأسباب الموجبة للجنة ونعيمها، قال الله عز وجل: (ويُطعِمون الطعامَ على حبِّه مسكيناً ويتيماً وأسيراً “,"The First of these Ranks is: Feeding Others. Allah has made it one of the reasons a person enters Paradise and its bliss. Allah, the Mighty and the Majestic said: “They give food, despite their love for it to the poor, and the orphans and the prisoner."
إنَّما نُطْعِمُكُم لوجهِ الله لا نُريدُ منكم جزآءً ولا شُكوراً ” إنّا نخافُ من ربِّنا يوماً عبوساً قَمطريراً ” فوقاهُمُ الله شرَّ ذلك اليومِ ولقّاهُمْ نَضْرةً وسُروراً ” وجزاهُم بما صَبروا جنَّةً وحريراً “,"[Saying], We feed you only out of desire for the countenance [i.e., approval] of Allah alone. We do not want any repayment from you, nor any thanks. Indeed, We fear from our Lord of a distressful and a fateful Day!’ So Allah has safeguarded them from the evil of that Day and has made them find brightness and pure joy. And will reward them for their steadfastness in adversity with a garden [in Paradise] and silk [garments]."
مُتَّكِئينَ فيها على الأرآئكِ لا يرونَ فيها شمساً ولا زَمْهريراً ” ودانيةً عليهم ظِلالُها وذُلِّلتْ قُطُوفُها تذليلاً ” ويُطافُ عليهم بآنيةٍ من فِضَّةٍ وأكوابٍ كانت قواريراً ” قواريراً من فِضَّةٍ قدَّروهَا تقديراً ” ويُسقَون فيها كأساً كان مِزاجُها زنجبيلاً ” عيناً فيها تُسمَّى سَلْسَبِيلاً “),"[They will be] reclining in it on couches. They will not see therein any [heat of the] sun nor sever cold. Its shading branches will droop down low over them, its ripe fruit hanging down ready to be picked. Vessels of silver and goblets of pure crystal are brought round among them, crystalline [Clear glasses] made from silver they [themselves] have measured them very exactly [of their needs]. They will be given there in a cup to drink mixed with ginger. In it there is a flowing spring called named salsabil."
إلى قوله (وسقاهم ربُّهم شراباً طَهُوراً).,"Ageless youths will circulate among them, serving them. Seeing them, you would think them [as beautiful as] scattered pearls. When you look there [in Paradise], you will see delight and a great kingdom. They will wear green garments of fine silk and rich brocade. They will be adorned with silver bracelets. And their Lord will give them a drink most pure.” [ai-Insaan (76): 8-21]"
فوصف فاكهتهم وشرابهم جزاءً لإطعامهم الطعام،,So He described the fruits and drinks as a reward for them feeding others.
وفي الترمذي من حديث أبي سعيد الخدري عن النبي قال: ” أيما مؤمن أطعم مؤمناً على جوع أطعمه الله من ثمار الجنة، ومن سقى مؤمناً على ظمأٍ سقاه الله من الرحيق المختوم “.,"It is reported in Tirmidhii from the hadith of Abu Sa’iid Al-Khudri (radiyAllahu anhu) from the Prophet (PBUH) who said: “Any believer that feeds another believer despite of his own hunger, Allah will feed him from the fruits of Paradise. And whoever quenches the thirst of a believer despite his thirst, Allah will give him a drink from the Sealed Nectar.”"
وفي المسند والترمذي عن علي عن النبي قال: ” إن في الجنة غرفاً يُرى ظاهرها من باطنها، وباطنها من ظاهرها “. قالوا: لمن هي يا رسول الله؟. قال: ” لمن أطعم الطعام، وأطاب الكلام، وصلى بالليل والناس نيام “.,"In the Musnad (of Imam Ahmad Ibn Hanbal) and Tirmidhii it has been reported that the Prophet (PBUH) said: “Indeed in Paradise are lofty rooms that the outside can be seen from the inside, and the inside from the outside.” They said: Tor whom O Messenger of Allah?’ He said: “For the one who feeds others, has pleasant speech, and prays during the night while people are sleeping.”"
وفي حديث عبد الله بن سلام الذي خرجه أهل السنن أنه سمع النبي أول قدومه المدينة يقول: ” أيها الناس! أفشوا السلام، وأطعموا الطعام، وصِلوا الأرحام، وصلوا بالليل والناس نيام، تدخلوا الجنة بسلام “.,"In the hadith of ‘Abdullah Ibn Salam (radiyAllahu ‘anhu), which has been reported by the People of the Sunan, (he said) that he heard when the Prophet (PBUH) first came to Madinah saying: “O people spread salaam, feed others, keep the ties of kinship, pray in the night while people are asleep and you will enter Paradise in peace.”"
وفي حديث عبادة عن النبي أنه سئل: أي الأعمال أفضل؟. قال: ” إيمان بالله وجهاد في سبيله وحج مبرور، وأهون من ذلك: إطعام الطعام، ولين الكلام “. خرّجه الإمام أحمد.,"In the hadith reported on the authority of Ubadah [Ibn Saammit] (radiyAllahu ‘anhu) from the Prophet (PBUH) when he was asked: “What actions are the best?’ He (PBUH) said: “Belief in Allah, struggling in the way of Allah, an accepted pilgrimage, and that which is easier than that: feeding others, and having soft speech. Reported by Imam Ahmad.”"
وفي حديث هانئ بن يزيد أن رجلاً قال: يا رسول الله! دلني على عمل يدخلني الجنة ويباعدني من النار؟. قال: ” تطعم الطعام، وتُفشي السلام “. وفي حديث حذيفة عن النبي قال: ” من خُتم له بإطعام مسكين دخل الجنة “.,"In the narration of Haani Ibn Yaziid (radiyAllahu ‘anhu) who reported that a man said: O Messenger of Allah show me an action that will enter me into Paradise and keep me far away from the fire?’ He (H) said: “Feed others, and spread greetings of peace.” In the hadith of Hudayfah [Ibn Yaman] (radiyAllahu anhu) as reported from the Prophet (PBUH) who said: “Whoever’s final action is feeding a needy person will enter Paradise.”"
وفي الصحيحين من حديث عبد الله بن عمرو أن رجلاً قال: يا رسول الله! أي الإسلام خير؟. قال: ” تطعم الطعام، وتقرئ السلام على من عرفت ومن لم تعرف “.,"Furthermore, in the both Bukhari and Muslim from the narration of ‘Abdullah Ibn Amr (radiyAllahu ‘anhuma) who reported that a man said: O Messenger of Allah, which is the best Islam?’ He (PBUH) said: “Feeding others, and giving the greetings of peace to those that you know and those that you don’t know.”"
وفي حديث صُهيب عن النبي قال: ” خيركم من أطعم الطعام “.,In the narration of Suhayb (radiyAllahu anhu) that the Prophet (PBUH) said: “The best of you is the one that feeds others.” Reported by Imam Ahmad.
فإطعام الطعام يوجب دخول الجنة، ويُباعد من النار ويُنجي منها كما قال تعالى: (فلا اقْتَحَمَ العَقَبةَ ” ومآ أدْراك ما العقبةُ ” فَكُّ رقَبةٍ ” أو إطعامٌ في يومٍ ذي مسْغَبةٍ ” يتيماً ذا مقربةٍ ” أو مِسكيناً ذا مَتربةٍ “).,"So feeding others necessitates Paradise, and takes a person away from the fire and saves them from it. Allah, the Most High says: “But he has not broken through the difficult pass. And what can make you know what is [breaking through] the difficult pass? It is the freeing of a slave. Or feeding on a day of severe hunger. An orphan of near relationship. Or a needy person in misery.” [Balad (90): 11-16]"
وفي هذا الحديث الصحيح عن النبي : ” اتقوا النار ولو بشق تمرة “.,In a hadith of Bukhari from the Prophet (PBUH) (it mentions that he) said: ‘Tear the fire even it be with a part of a date.”
وكان أبو موسى الأشعري يقول لولده: ” اذكروا صاحب الرغيف “.,Abu Musa Al-‘Ashari (radiyAllahu ‘anhu) said to his son: ‘Remember the story of the man with a the loaf of bread.’
ثم ذكر أن رجلاً من بني إسرائيل عبدَ الله سبعين سنة، ثم إن الشيطان حسَّن في عينيه امرأة فأقام معها سبعة أيامٍ، ثم خرج هارباً فأقام مع مساكين فتُصُدِّق عليه برغيف كان بعض أولئك المساكين يريده، فآثره به ثم مات،,"Then he narrated that a man from the children of Israel devoted his entire life to worshiping Allah for seventy years. One day the devil made an attractive woman seduce him and enticed him to stay with her for seven days. When he left the house of the women [ashamed of himself and repentant], on the way he ended up staying with some poor men. He gave them a loaf of bread that they wanted, instead of having it himself and died shortly after."
فوِزن عبادته بالسبعة الأيام التي مع المرأة فرجحت الأيام السبعة بعبادته، ثوم وُزن الرغيف بالسبعة الأيام فرجح بها.,"When his deeds were weighed, the seventy years of worship he offered did not amount up to the weight of the sins he committed during the last seven days [the sins surpassed his good deeds]. Then the loaf of bread was weighed against the last seven days he stayed with the woman and the deed of giving a single loaf of bread to the needy outweighed the seven days [of sins]."
ويتأكد إطعام الطعام للجائع وللجيران خصوصاً، وفي الصحيح عن أبي موسى الأشعري عن النبي قال: ” أطعموا الجائع، وعودوا المريض، وفُكّوا العاني “.,"Feeding others is emphasised more for the hungry and the neighbors more specifically. As in a narration in Bukhari from the hadith of Abu Musa Al-‘Ash’ari (radiyAllahu ‘anhu) from the Prophet (PBUH) who said: “Feed the hungry, and visit the sick and free the one suffering.”"
وفي صحيح مسلم عن أبي ذر عن النبي قال له: ” يا أبا ذر! إذا طبخت مرقة فأكثر ماءها، وتعهد جيرانك “.,Also in Muslim is a narration reported on the authority of Abu Dharr (radiyAllahu anhu) that the Prophet (PBUH) said to him: “O Abu Dharr! When you cook increase the amount of water you use and share it with your neighbor.”
وفي المسند وصحيح الحاكم عن عمر عن النبي قال: ” أيما أهل عرضه أصبح فيهم امرؤٌ جائعاً فقد برئت منهم ذمة الله عز وجل “.,"In the Musnad and Sahih Al-Haakim it was reported on the authority of Ibn Umar (radiyAllahu anhuma) from the Prophet (PBUH) who said: “Any people that own land in which a person goes hungry in, then Allah, the Mighty and Majestic removes His protection from them.”"
وقال : ” لا يشبع المؤمن دون جاره “.,The Prophet (PBUH) said: “No believer is ever relieved of hunger without his neighbor (also being satisfied).”
وفي صحيح الحاكم عن ابن عباس عن النبي قال: ” ليس المؤمن الذي يشبع وجاره جائع “. وفي رواية: ” ما آمن من بات شبعاناً، وجاره طاوياً “.,"In the Sahih of Al-Hakim it is reported on the authority of Ibn ‘Abbas {radiyAllahu anhuma) from the Prophet (PBUH) who said: “He is not a believer, the one who goes to sleep on a full stomach, while his neighbor goes hungry.” In another narration: “The one who sleeps fully satisfied while his neighbor sleeps hungry has not believed.”"
فأفضل أنواع إطعام الطعام: الإيثار مع الحاجة كما وصفه الله تعالى بذلك الأنصار رضي الله عنهم فقال: (ويُؤثِرونَ على أَنْفُسِهم ولو كانَ بهمْ خَصَاصَةٌ)،,"So the most virtuous types of generosity, is giving preference to other over yourself, at time when you are in need yourself. As described by Allah, the Most High concerning the Ansar (radiyAllahu ‘anhum) when He said: “And they gave them preference over themselves, even though they themselves are needy.” [al-Hashr (59): 9]"
وقد صح أن سبب نزولها أن رجلاً منهم أخذ ضيفاً من عند النبي يُضيفه، فلم يجد عنده إلا قوت صبيانه،,It has been authentically reported that the reason this verse was revealed about a man from the Ansar (radiyAllahu anhum) is because he took a guest on request from the Prophet (PBUH) to host. When the host did not find anything to serve his guest except the food of his children.
فاحتال هو وامرأته حتى نوّما صبيانهما، وقام إلى السراج كأنه يصلحه فأطفأه، ثم جلس مع الضيف يريه أنه يأكل معه ولم يأكل، فلما غدا على رسول الله قال له: ” عجب الله من صنيعكما الليلة “. ونزلت الآية.,"Therefore he and his wife acted as if they were cooking until their children fell asleep. Then he stood up giving the guest an impression that he is adjusting the light but instead switched it off. He then sat down with his guest and pretended to eat so that the guest would eat with him, all the while he did not eat. The next morning he went to the Messenger of Allah (PBUH) who said to him: “Allah was amazed at you and your wife, for what you both did last night.” Then previous verse was revealed."
وكان كثير من السلف يؤثر بفطوره وهو صائم ويُصبح صائماً، منهم: عبد الله بن عمررضي الله عنهما وداود الطائي، وعبد العزيز بن سليمان، ومالك بن دينار، وأحمد بن حنبل وغيرهم.,"Many of the pious predecessors gave preference to others with their food over themselves while they were fasting or would start to fast, from them: Abdullah Ibn ‘Umar; (radiyAllahu ‘anhuma), and Dawud al-Taa’i; ‘Abdul-‘Aziz Ibn Sulayman; Malik Ibn Dinar; Ahmad Ibn Hanbal and others."
وكان ابن عمر لا يفطر إلا مع اليتامى والمساكين، وربما علم أن أهله قد ردوهم عنه فلم يفطر في تلك الليلة.,"Ibn ‘Umar (radiyAllahu anhuma) used to only eat with orphans and poor people, and if he realised that his family turned them away he would not eat that night."
ومنهم من كان لا يأكل إلا مع ضيف له، قال أبو السوار العدوي: كان رجال من بني عدي يصلون في هذا المسجد، ما أفطر أحد منهم على طعام قط وحده، إن وجد من يأكل معه أكل، وإلا أخرج طعامه إلى المسجد فأكله مع الناس، وأكل الناس معه.,"Among them were some who would not eat except with a guest. Abul-Sawwaar Al-Adawi said: “The men of the tribe of ‘Adi use to pray in this masjid,, they would never eat alone, so either they found someone to eat with them at home, or they would bring the food with them to the masjid and eat with the people there.’"
وكان منهم من يطعم إخوانه الطعام وهو صائم، ويجلس يخدمهم ويروحهم منهم الحسن وابن المبارك، وكان ابن المبارك ربما يشتهي الشيء فلا يصنعه إلا لضيف ينزل به فيأكله مع ضيفه،,Some of them would feed their brethren while they themselves were fasting. They would sit with them serving and entertaining them. Most notably from them were Al-Hasan [al-Basri] and [‘Abdullah] Ibn Al-Mubarak. Ibn Al-Mubarak would only make something he wanted if there was a guest to eat it with him.
وكان كثير منهم يفضل إطعام الإخوان على الصدقة على المساكين، وقد روي في هذا المعنى مرفوعاً من حديث أنس بإسناد ضعيف، ولا سيما إن كان الإخوان لا يجدون مثل ذلك الطعام.,"Many of them would prefer to feed others over giving charity to the poor and needy. The essence of this has been narrated from Anas (radiyAllahu anhu) with a weak chain of narration, especially if their tribesmen were not able to find that type of food."
كان بعضهم يعمل الأطعمة الفاخرة ثم يطعمها إخوانه الفقراء، ويقول: إنهم لا يجدونها. وبعضهم يصنع له طعاماً ولا يأكل، ويقول: إني لا أشتهيه، وإنما صنعته لأجلكم. وبعضهم اتخذ حلاوة فأطعمها المعتوه، فقال له أهله: إن هذا لا يدري!. فقال: لكن الله يدري.,"There were some amongst them that would make fine food and then feed them to the poor among their clan, and say: “They don’t have anything.’ Others would say: ‘It was not for my own desire that I made it, rather I made it for you.’ Whereas others would take a sweet dish and feed the insane person. So their family would say: ‘This person doesn’t even know (what’s going on).’ So he would reply: ‘But Allah does.’"
واشتهى الربيع بن خيثم حلواء، فلما صنعت له دعا بالفقراء فأكلوا، فقال له أهله: أتعبتنا ولم تأكل!. غفال: ومن أكله غيري!.,"Al-Rabi Ibn Khaytham craved for something sweet so it was prepared for him, he called some poor people and they ate it. His family mentioned to him how he made them toil to make it, yet he did not eat any of it. (He replied) ‘Who besides me ate it?’ (i.e. it is the same whether I eat it or they eat.)"
وقال آخر منهم وجرى له نحو من ذلك: إذا أكلته كان في الحش، وإذا أطعمته كان عند الله مذخوراً.,"Another person said (when something similar happened to him): if I eat then it disappears, whereas if I feed it to someone else then it is preserved with Allah."
وروي عن علي قال: لأن أجمع أناساً من إخواني على صاع من طعام، أحب إليّ من أن أدخل سوقكم هذا فأبتاع نسمةً فأعتقها.,"It has been narrated on the authority of Ali (radiyAllahu anhu) that he said: ‘It is more beloved to me that I call a group of tribesmen to share food, than enter your marketplace and buy a slave and then set him free.’"
وعن أبي جعفر محمد بن علي قال: لأن أدعو عشرة من أصحابي فأطعمهم طعاماً يشتهونه أحب إلي من أن أعتق عشرة من ولد إسماعيل.,It is reported from Abu Ja’far Muhammad Ibn ‘All who said: ‘To call ten people from my brethren to share some food is more beloved to me than freeing ten people from the progeny of Isma’iil.’
أأصف الإيثار لمن يبخل بأداء الحقوق الواجبة عليه؟! أأطلب الشجاعة من الجبان، وأستشهد على رؤية الهلال من هو من جملة العميان؟! كم بين من قيل فيه: (فلمآ آتاهم من فضلِه بَخِلوا به),"Should I then proceed to describe to you giving preference to others over oneself to the one that is miserly in performing his obligatory duties? Should I seek bravery from one who is a coward, and seek witness of the new moon from the one considered blind? How great the divide between those who it is said about them: “When He does give them from His bounty, they become stingy with it.” [al-Tawbah (9): 76]"
وبين من قيل فيه: (ويُؤثرون على أنفسِهم ولو كان بهم خَصاصَةٌ).؟!,"And between those about whom it is said: “And they gave them preference over themselves, even though they themselves are needy.” [al-Hashr (59): 9]"
"بيننا وبين القوم كما بين لبيقظة والنوم:
لا تَعْرِضَنَّ لذكرنا في ذكرهم *** ليس الصحيحُ إذا مشى كالمقعد","The difference between them is like those that are awake compared to those that are asleep.
Do not put forward our mention while mentioning them
Not alike is the able bodied when he goes forth compared to the one sitting"
فيا من يطمع في علو الدرجات من غير عمل صالح هيهات هيهات!,"So you who wishes to reach the lofty ranks without doing righteous actions, how far of you are from reaching your goal."
(أَمْ حَسِبَ الذين اجْتَرحوا السيئاتِ أن نجعلَهم كالذين آمنوا وعَمِلوا الصالحاتِ):,"“Or do those who commit evils think that We shall hold them equal with those who have believed and do righteous good deeds so that their lives and deaths will be the same? How bad, indeed, is their judgement!.” [al-Jathiyah (45): 21]"
نزلوا بمكة في قبائلَ نوفلِ *** ونزلتُ بالبيداء أبعدَ منزل,"They descended upon Makkah among the tribes of Hashim
While I descended upon Baida’ at the farthest abode"
الثاني من الدرجات “: لين الكلام، وفي رواية: ” إفشاء السلام “. وهو داخل في لين الكلام، وقد قال الله عز وجل: (وقُولوا للناس حُسناً)، وقال تعالى: (وقل لعبادي يقولوا التي هي أحسنُ)،,"The second of these ranks is: Soft speech as in the narration: ‘To spread the greeting’ which is included in the meaning of soft speech. Allah, the Mighty and Majestic has said: “And speak good words to people.” [al-Baqarah (2): 83] Allah, the Most High says: “And say to My servants that they should only speak that which is best.” [al-Israa’ (17): 53]"
وقال تعالى: (ادفع بالتي هي أحسنُ فإذا الذي بينَكَ وبَينَهُ عداوةٌ كأَنَّهُ وليٌّ حميم ” وما يُلقّاها إلا الذين صبروا وما يُلقّاهآ إلا ذُو حظٍّ عظيمٍ)، وقال تعالى: (وجادلهم بالتي هي أحسنُ)،,"He also said: “Repel the bad with something better; and if there is enmity between you and someone else, he may become like a true friend. But none will obtain [the above quality] except those who are truly patient and have self-restraint. None will obtain it but those who have a great portion [of good].” [Fussilat (41): 34-35] He the Most High says: “And argue with them in the most kindly manner.” [al-Nahl (16): 125]"
وقال تعالى: (ولا تُجادِلوآ أهلَ الكتابِ إلا بالتي هيَ أحسنُ إلا الذين ظلموا منهم)، ولما قال النبي : ” الحج المبرور ليس له جزاء إلا الجنة ” قالوا له: وما الحج المبرور يا رسول الله؟ قال: ” إطعام الطعام، ولين الكلام “. خرجه الإمام أحمد،,"And He the Most High said: “And only argue with the People of the Scripture in the most kindly manner, except for those who commit injustice among them.” [al-Ankabut (29): 46] When the Prophet (PBUH) said: “The Accepted Hajj has no reward for it except Paradise.” They said: ‘And what is the Accepted Hajj O Messenger of Allah?’ He (PBUH) replied: “Feeding others and having soft speech.” Reported by Imam Ahmad."
وقد تقدم في ذكر إطعام الطعام أحاديث أخر في طيب الكلام، وفي حديث الصحيح عن النبي : ” والكلمة الطيبة صدقة “، وفيه أيضاً: ” اتقوا النار ولو بشقّ تمرة، فمن لم يجد فبكلمة طيبة “.,"Many other hadith have been mentioned previously regarding feeding others and good speech. In an authentic hadith from the Prophet (PBUH) who said: “The good word is charity.” Also: “Fear the fire even it be with part of a date, and whoever does not find (even that) then with a good word.”"
وأما إفشاء السلام فمن موجبات الجنة، وفي صحيح مسلم عن أبي هريرة عن النبي قال: ” والذي نفسي بيده لا تدخلوا الجنة حتى تؤمنوا، ولا تؤمنوا حتى تحابوا، ألا أدلكم على شيء إذا فعلتموه تحاببتم؟ أفشوا السلام بينكم “.,"As for those who spread the greetings of the salaam, it necessitates a persons entry into Paradise. In the narration of Muslim reported on the authority of Abu Hurayrah (radiyAllahu anhu) that the Prophet (PBUH) said: “By the One in whose hands my soul is in, none of you will enter Paradise until you believe, and none of you will believe until you love one another. Shall I not inform you of something that if you do it you will love one another? Spread salaam amongst yourselves.”"
وخرّج أبو داود من حديث أبي أمامة عن النبي قال: ” إن أولى الناس بالله من بدأهم بالسلام “.,Abu Dawud reported the hadith of Abu Umamah (radiyAllahu anhu) from the Prophet (PBUH) who said: “Indeed the most worthy of people with Allah are those that initiate salam.”
ويروى من حديث ابن مسعود مرفوعاً وموقوفاً: ” إذا مرّ الرجل بالقوم فسلّم عليهم فردّوا عليه كان له عليهم فضل درجة لأنه ذكرهم بالسلام، وإن لم يردوا عليه ردّ عليه ملأٌ خير منهم وأطيب “.,"Ibn Mas’uud (radiyAllahu anhu) narrated directly from the Prophet (PBUH) in Marfuu and in Mawquuf form: “When a man passes by a group of people and gives them the greeting of salam and they respond to him, then he has a rank over them because he gave them salam (first). And if they do not respond then a gathering better and more pure respond to him (instead).”"
وقد روي من حديث عمران بن حصين وغيره أن رجلاً دخل على النبي فقال: السلام عليكم. فقال النبي : ” عشرٌ “، ثم جاء آخر فقال: السلام عليكم ورحمة الله. فقال رسول الله : ” عشرون “،,It has been narrated on the authority of Imran Ibn Husayn (radiyAllahu anhu) and others that a man entered into the presence of the Prophet (PBUH) and said: ‘Peace be upon you.’ So the Prophet (PBUH) said: “Ten.” Then another person came and said: ‘Peace be upon you and Allah’s mercy.’ So the Prophet (PBUH) said: “Twenty.”
ثم جاء آخر فقال: السلام عليكم ورحمة الله وبركاته. فقال رسول الله : ” ثلاثون “. خرجه الترمذي وغيره،,Then another man came and said: ‘Peace be upon you and the mercy of Allah and His blessings.’ So the Messenger of Allah (PBUH) said: “Thirty.” Reported by Tirmidhii and others.
وخرجه أبو داود، وزاد: ثم جاء آخر فقال: السلام عليكم ورحمة الله وبركاته ومغفرته. فقال النبي : ” أربعون ” ثم قال: ” هكذا تكون الفضائل “.,It has been transmitted by Abu Dawud. And he added: ‘Then another person came and said: ‘Peace be upon you; and Allah’s mercy; and His blessings; and His forgiveness.’ The Prophet (PBUH) said: “Forty.” Then he said: “This is how the virtues are.”
وقد سبق حديث: ” أن تقرأ السلام على من عرفت ومن لم تعرف ” وفي حديث ابن مسعود مرفوعاً: ” من أشراط الساعة: السلام بالمعرفة “. خرجه الإمام أحمد.,This narration has already preceded that: “To give salaam to those that you know and don’t know.” [It is mentioned] in the narration of Ibn Mas’uud (radiyAllahu ‘anhu) directly from the Prophet (PBUH) that: “From the signs of the hour is that man would only give salam to the person that he knew.” Reported by Imam Ahmad.
وإنما جمع بين إطعام الطعام ولين الكلام ليكمل بذلك الإحسان إلى الخلق بالقول والفعل، فلا يتم الإحسان بإطعام الطعام إلا بلين الكلام وإفشاء السلام، فإن أساء بالقول بطل الإحسان بالفعل من الإطعام وغيره,"The virtues of feeding others and speaking gently have been brought together in order to perfect righteousness towards the creation in speech and action. So this kindness is not complete by just feeding others only, rather with soft speech and spreading salam. If someone is not gentle in their speech then their kindness in actions such as feeding others is void."
كما قال تعالى: (يآ أيُّها الذين آمنوا لا تُبطِلوا صدقاتِكم بالمنِّ والأذى)،,"Allah, the Most High says: “O you who have believed! Do not invalidate your charitable deeds with demands for gratitude or hurting [the feelings of others].” [al-Baqarah (2): 264]"
وربما كان معاملة الناس بالقول الحسن أحب إليهم من الإحسان بإعطاء المال لتكن كلمتك طيبة، ووجهك منبسطاً، تكن أحب إلى الناس ممن يُعطيهم الذهب والفضة.,"It may be that dealing with people with good speech is more beloved to them than giving them wealth as Luqman (‘alayhis-salam) said to his son: O my son! Let your speech be good, and your face be cheerful, this will be more beloved to the people than if you gave them gold and silver.’"
وقد كان النبي (يلين القول لمن يشهد له بالشر فينتفي بذلك شرّه، وكان لا يواجه أحداً بما يكره في وجهه ولم يكن (فاحشاً ولا متفحشاً.,"The Prophet (PBUH) used to be soft in speech to those that were evil towards him, that would negate their evil. He (PBUH) would not confront anyone with an expression on his face that they would not like, nor was he lewd or indecent."
"وروي عن ابن عمر أنه كان ينشد:
بنيَّ إنّ البرَّ شيءٌ هيِّنٌ ***:وجهٌ طليقٌ وكلامٌ ليِّنٌ","It has been narrated on the authority of Ibn Umar (radiyAllahu ‘anhuma) that he would often say:
O my son righteousness is something easy
A cheerful face and soft speech."
"ولبعضهم:
خُذ العفو وأمر بعرف كما *** أُمِرتَ وأعرضْ عن الجاهلينْ
ولِنْ في الكلام لكلِّ الأنامِ *** فمُستحسَنُ من ذوي الجاهِ لينْ","Others would say:
Take hold of pardon and order with good as
You have been commanded and turn away from the ignorant.
And soften your speech to all of creation
For softness from those of high stature is commendable."
وقد وصف الله عز وجل في كتابه أهل الجنة بمعاملة الخلق بالإحسان بالمال واحتمال الأذى،,"Allah, the Mighty and Majestic has described in His book the inhabitants of Paradise as people that treated the creation with generosity using their wealth and bearing harm from them,"
فقال تعالى: (وسارعوآ إلى مغفرةٍ من ربِّكم وجَنَّةٍ عرضُها السمواتُ والأرضُ أُعِدَّتْ للمتقين ” الذين يُنفقون في السرَّآء والضرَّآء والكاظمين الغيظَ والعافين عن الناسِ والله يُحِبُّ المُحسنين),"as He says: “And race one another for forgiveness from your Lord and a Garden [i.e., Paradise] as vast as the heavens and earth, prepared for the righteous. Those who spend [in the cause of Allah] in times of ease and hardship, who control their anger and who pardon other people – Allah loves the doers of good.” [Al-Imran (3): 133-134]"
فالإنفاق في السراء والضراء يقتضي غاية الإحسان بالمال من الكثرة والقلة، وكظم الغيظ والعفو عن الناس يقتضي عدم المقابلة على السيئة من قول وفعل،,"So spending in prosperity and adversity necessitates the utmost degree of kindness whether it be a lot or a little. Meanwhile to hide ones anger and pardon mankind requires the need to not deal with people in the same evil way as they may have done, both in action or speech."
وذلك يتضمن إلانة القول، واجتناب الفحش والإغلاظ في المقال ولو كان مباحاً، وهذا نهاية الإحسان، فلهذا قال تعالى: (والله يحبُّ المحسنين).,"All of this implies softening the speech, while avoiding lewdness or harshness even if it is allowed. This is the highest level of kindness, for this reason the Most High says: ‘Allah loves the doers of good” [Al-Imran (3): 134]"
ومن هذا قول بعضهم وقد سُئل عن حسن الخلق، فقال: بذل الندى وكف الأذى. وهذا الوصف المذكور في القرآن أكمل من هذا، لأنه وصفهم ببذل الندى، واحتمال الأذى.,"From this (verse) is the statement of some whilst being asked about good manners, so one of them said: ‘Being open handed with nada and withholding of harm. This description is mentioned in the Qur’an in a more comprehensive way, because it describes them as bestowing generously and bearing the harm from others with patience.’"
وحسن الخلق يبلغ به العبد درجات المجتهدين في العبادة، كما قال النبي : ” إن الرجل ليدرك بحسن خلقه درجة الصائم النهار، القائم الليل “.,"With good manners, the servant may reach levels of those who exert much effort in worship, as Prophet (PBUH) said: “A person with his good manners, may reach a level of a person who constantly fasts during the day and stands (in prayer) during the night”"
ورؤي بعض السلف في المنام فسئل عن بعض إخوانه الصالحين، فقال: وأين ذلك؟! رُفع في الجنة بحُسن خلقه.,One of the Salaf was seen in a dream. So he was asked about some of his righteous brethren to which he said: ‘He was raised in Paradise due to this good manners.’
ومما يُندب إلى إلانة القول فيه: الأمر بالمعروف والنهي عن المنكر، وأن يكون برفق كما قال تعالى في حق الكفار: (وجادِلهم بالتي هيَ أحسنُ)، قال بعض السلف: ما أغضبت أحداً فقبل منك.,"Furthermore, soft speech is recommended for enjoining the good and forbidding the evil. It should be done with gentleness as the Most High says regarding the disbelievers: “And argue with them in the most kindly manner.” [al-Nahl (16): 125]"
وكان أصحاب ابن مسعود إذا رأوا قوماً على ما يُكره يقولون لهم: مهلاً مهلاً بارك الله فيكم. ورأى بعض التابعين رجلاً واقفاً مع امرأة فقال لهما: إن الله يراكما، سترنا الله وإياكما.,"One of the Salaf said: ‘You will never cause someone to be angry with you, except they will not accept anything from you.’ The companions of Ibn Mas’uud (radiyAllahu anhu) use to say to people when they saw them doing something disliked: ‘Take it easy, may Allah bless you.’ One of the tabi’in saw a man standing with a woman so he said to them both: ‘Indeed Allah sees you both, may Allah cover us and you."
ودُعي الحسن إلى دعوة، فجيء بآنيةٍ فضةٍ فيها حلواء، فأخذ الحسن الحلواء فقلبها على رغيف وأكل منها، فقال بعض من حضر: هذا نهيٌ في سكون.,"Al-Hasan was called to share some food. A silver container was brought that had a sweet dish in it, so he took out the food and put it on his bread and ate from it. Some of those present said: ‘This is forbidding the evil in silence."
ورأى الفضيل رجلاً يعبث في صلاته فزبره، فقال له الرجل: يا هذا! ينبغي لمن يقوم لله أن يكون ذليلاً، فبكى الفضيل، وقال له: صدقت.,Fudayl Ibn ‘Iyad saw a man fiddling around in his prayer so he restrained him roughly. The man said to him: ‘O you! Who instructs good for Allah’s sake you ought be gentle.’ So Fudayl cried and said: You are right.
قال شعيب بن حرب: ربما مر سفيان الثوري بقوم يلعبون الشطرنج، فيقول: ما يصنع هؤلاء؟ فيقال له: يا أبا عبد الله ينظرون في كتاب. فيُطأطيء رأسه ويمضي، وإنما يريد بذلك ليُعلم أنه قد أنكر.,Shu’ayb Ibn Harb said: ‘Sufyan Al-Thawri would pass by a gathering of people playing chess and he would ask: “What are you doing?’ It would be said to him: ‘O father of ‘Abdullah they looking at a book.’ So he would lower his head and keep walking showing that he was displeased with what they were actually doing.’
وقال سفيان: لا يأمر بالمعروف ولا ينهى عن المنكر إلا من كان فيه خصال ثلاث: رفيق بما يأمر، رفيق بما ينهى، عدل بما يأمر، عدل بما ينهى، عالم بما يأمر، عالم بما ينهى.,"Sufyan said: “No one enjoins the good or forbids the evil except one who possesses three characteristics: being gentle with what he enjoins, and gentle when he forbids something. Also being just when he enjoins the good and forbids the evil. All the while having knowledge film of both what he is enjoining and forbidding.’"
وقال الإمام أحمد: الناس يحتاجون إلى مداراة ورفق في الأمر بالمعروف بلا غلظة إلا رجلاً معلناً بالفسق فإنه لا حرمة له.,"Imam Ahmad said: ‘People are in need of humouring and gentleness when it comes to enjoining good and forbidding evil, except for a man who is openly flagrant in sinning then he has no sanctity.’"
وكان كثير من السلف لا يأمر بالمعروف ولا ينهى عن المنكر إلا سراً فيما بينه وبين من يأمره وينهاه. وقالت أم الدرداء: من وعظ أخاه سراً فقد زانه، ومن وعظه علانية فقد شانه.,"Many of the Salaf would enjoin the good and prevent people from vices in secret. Umm Dardaa’ said: ‘Whoever admonishes his brother in secret has beautified him, and whosoever does so openly has disgraced him.’"
وكذلك مقابلة الأذى بإلانة القول كما قال تعالى: (ادفعْ بالتي هيَ أحسنُ)، وقال تعالى: (ويدرَؤُن بالحسنةِ السيئةَ أولئك لهم عُقْبى الدارِ)،,"Likewise, confronting hurtful words with soft speech. Allah says: “Repel the evil deed with something that is better.” [Fussilat (41): 34] And He the Most High says: “And prevent evil with good—it is they who will have the Ultimate Abode.” [al-Ra’d (13): 22]"
قال بعض السلف: هو الرجل يسبه الرجل فيقول له: إن كنت صادقاً فغفر الله لي، وإن كنت كاذباً فغفر الله لك. قال رجل لسالم بن عبد الله وقد زحمت راحلتُه راحلتَه في سفر: ما أراك إلا رجل سوء. فقال له سالم: ما أراك أبعدت.,"Some of the Salaf said: ‘The man would revile another man (for some reason) so he would say back to him: ‘If you are truthful in what you say then may Allah forgive me, and if you are untruthful then may Allah forgive you.”
Once on a journey Salim Ibn ‘Abdullah’s riding beast clashed with another mans. So the man said to him: ‘I see you as an evil man!’ Salim in reply said to him: ‘I don’t see you trying to keep away!’"
وقالت امرأة لمالك بن دينار: يا مُرائي!. قال: متى عرفت اسمي؟! ما عرفه أحد من أهل البصرة غيرك.,A woman said to Malik Ibn Dinar: ‘You are show off.’ He said: ‘When did you come to know my name?’ No one else but you know me from the people of Basrah (meaning you might be right).
ومر بعضهم على صبيان يلعبون بجوز، فوطئ على بعض الجوز بغير اختياره فكسره، فقال له الصبي: يا شيخ النار! فجلس الشيخ يبكي ويقول: ما عرفني غيره.,"Some of them passed by a group of children playing with coconuts, they tread on some of them and cracked them unintentionally, so one of the children said to him: ‘O Shaikh of the fire (out of anger).’ So the Shaikh sat down and wept saying: ‘No one else but he knows me.’"
ومر بعضهم مع أصحابه في طريق فرموا عليهم رماداً، فقال الشيخ لأصحابه: من يستحق النار فصالحوه على الرماد؟! يعني فهو رابح.,"Others passed by some people with their companions along the path and ash was thrown on them. So the Shaikh said to his companions: ‘Whoever deserves the fire let him reconcile himself with the ash (i.e. free yourself from doing wrong), if he wants to be a winner.’"
ورأى جندب إبراهيم بن أدهم خارج البلد فسأله عن العمران، فأشار له إلى القبور، فضرب رأسه ومضى، فقيل له إنه إبراهيم بن أدهم! فرجع يعتذر إليه، فقال له إبراهيم: الرأي الذي يحتاج إلى اعتذارك تركته ببلخ.,"A solider saw Ibrahim Ibn Adham outside town and so he asked about the civilization there, so he pointed to the graves, then hit his head and carried on. Then it was told to the solider that is Ibrahim Ibn Adham. So he went back to him and apologised so Ibrahim said to him: ‘A head that needs an apology I have left in Balakh (A place in Afghanistan).’"
ومر به جندي آخر وهو ينظر بستاناً لقوم بأجرة، فسأله أن يناوله شيئاً فلم يفعل وقال: إن أصحابه لم يأذنوا لي في ذلك. فضرب رأسه، فجعل إبراهيم يطأطئ رأسه وهو يقول: اضرب رأساً طالما عصا الله.,Another solider passed by him while he was looking at a garden belonging to a group of people for rent. So he asked him if he could take something but he never did and said: ‘The people of this garden have not given us permission/ He then hit his head and starting to shake his head while saying I will hit a head as long as it disobeys Allah.
” الثالث من الدرجات “: الصلاة بالليل والناس نيام فالصلاة بالليل من موجبات الجنة كما سبق ذكره في غير حديث،,The third of these ranks: Praying at night while people are sleeping. The night prayer is something that will necessitate Paradise as mentioned before in more than one hadith.
وقد دل عليه قول الله عز وجل: (إنَّ المتقين في جناتٍ وعُيونٍ ” آخذين مآ آتاهم ربُّهم إنهم كانوا قبلَ ذلك مُحسنين ” كانوا قليلاً من الليل ما يهجعون ” وبالأسحارِ هم يستغفرون ” وفي أموالِهم حقٌ للسائلِ والمحرومِ)،,"The statement of Allah, the Mighty and Majestic shows: “Indeed, the righteous will be among gardens and springs. Enjoying what their Lord has given them. Certainly, in the past they were doers of good. The part of the night they spent asleep was small. And in the hours before dawn they would pray for forgiveness. And beggers and the destitute received a due share of their wealth.” [al-Dhaariyaat (51): 15-19]"
فوصفهم بالتيقظ بالليل، والاستغفار بالأسحار، وبالإنفاق من أموالهم.,"So He describes them as staying awake, seeking forgiveness in the early mornings, and they spend from their wealth."
وكان بعض السلف نائماً فأتاه آتٍ في منامه فقال له: قم فصلِّ، أما علمت أن مفاتيح الجنة مع أصحاب الليل، هم خزانها هم خزّانها.,"One of the Salaf was asleep when someone came to him and said, “Stand up and pray! Don’t you know that the keys to Paradise are with the people of the night, they are its guardians, and they are its guardians."
وقيام الليل يوجب علوّ الدرجات في الجنة، قال الله تعالى لنبيه : (ومن الليل فتهجَّدْ به نافلةً لك عسى أنْ يبعَثك ربُّك مقاماً محموداً)،,"Standing during the night brings about the high ranks in Paradise. Allah, the Most High said to his Prophet (PBUH): “And stay awake for the prayer during part of the night, as a additional prayer for yourself. It may well be that your Lord will raise you to a Praiseworthy Station [in the life to come].” [al-Israa’ (17): 79]"
فجعل جزاءه على التهجد بالقرآن بالليل أن يبعثه المقام المحمود، وهو أعلى درجاته.,"So He set the reward for the night prayer – reciting the Qur’an in it, raising him (PBUH) to the praiseworthy station, which is the highest of his (PBUH) ranks."
قال عون بن عبد الله: ” إن الله يدخل الجنة أقواماً فيعطيهم حتى يملّوا، وفوقهم ناس في الدرجات العُلى، فلما نظروا إليهم عرفوهم، فقالوا: ربنا إخواننا كنا معهم، فبم فضلتهم علينا؟,"‘Awn Ibn Abdullah said: ‘Allah will enter people into Paradise and give them until they are full. Above them will be people of higher ranks, so when they see them they will recognise them, and say: ‘O our Lord they are our brethren who used be with us. So for what reason have you given them favour above us?’"
فيقول: هيهات هيهات! إنهم كانوا يجوعون حين تشبعون، ويظمئون حين تروون، ويقومون حين تنامون، ويشخصون حين تخفضون “.,"So He will say: ‘How far (you are from realising). Indeed, they would go hungry when you had your fill. They used to be thirsty while your thirst was quenched. They would stand at night in prayer while you would sleep. They would rise up while you were laying down.’"
ويوجب أيضاً نعيم الجنة ما لم يطلع عليه العباد في الدنيا،,It (the night prayer) also makes compulsory those things of Paradise that the servant has never imagined (nor has any eye seen) in this worldly life anything similar.
قال الله عز وجل: (تَتَجافى جُنُوبُهُم عن المضاجع يدعون ربَّهم خوفاً وطمعاً ومما رزقناهم يُنفقون ” فلا تعلم نفسٌ مآ أُخفِيَ لهم من قُرَّة أَعْيُنٍ جزآءً بما كانوا يعملون).,"Allah, the Mighty and Majestic says: “Their sides draw away from [their] beds [at night], they call upon their Lord in fear and hope. And they spend on others of what We have provided for them. No soul knows what has been hidden away for them, awaiting them of comfort for eyes [i.e., satisfaction], as reward for what they used to do.” [al-Sajdah (32): 16-17]"
وفي الصحيح عن النبي قال: ” يقول الله عز وجل: أعددت لعبادي الصالحين ما لا عين رأت، ولا أذن سمعت، ولا خطر على قلب بشر. اقرءوا إن شئتم: (فلا تعلمُ نفسٌ ما أُخفِي لهم من قُرَّةِ أعيُنٍ جزاءً بما كانوا يعملون) “.,"In the Sahih of Bukhari it is reported from the Prophet (PBUH) who said: “Allah the Mighty and Majestic says: “I have prepared for my righteous servants that which no eye has seen. Nor any ear has heard. Nor that which has occurred to the human mind.’ Read if you wish: “No soul knows what has been hidden away for them, awaiting them of comfort for eyes [i.e., satisfaction], as reward for what they used to do.” [al-Sajdah (32): 17]"
قال بعض السلف: أخفوا لله العمل فأخفى الله لهم الجزاء، فلو قدموا عليه لأقرّ تلك الأعين عنده.,Some of the Salaf said: ‘They concealed their actions for Allah so He concealed their reward. So when they come to it their eyes will rejoice in it.’
ومما يجزي به المتهجدين في الليل: كثرة الأزواج من الحور العين في الجنة، فإن المتهجد قد ترك لذة النوم ولذة التمتع بأزواجه طلباً لما عند الله عز وجل، فعوضه الله تعالى خيراً مما تركه وهو الحور العين في الجنة،,"From the reward of those that stand at night in prayer is the abundant amount of wives from the women of Paradise. For the worshipper at night who leaves the pleasure of sleep and enjoyment of his wives, searching what is with Allah, the Mighty and Majestic. So Allah, the Most High replaces for him something better than that which he left, and that is the women of Paradise in Paradise."
ومن هنا قال بعض السلف: طول التهجد مهور الحور العين في الجنة.,For this reason some have said that: The length of the night prayer is like the dowry you give to them in Paradise.
وكان بعض السلف يحيي الليل بالصلاة ففتر عن ذلك، فأتاه آتٍ في منامه فقال له: قد كنت يا فلان تدأب في الخطبة، فما الذي قصر بك عن ذلك؟. قال: وما ذلك؟. قال: كنت تقوم من الليل، أوَ ما علمت أن المتهجد إذا قام إلى التهجد قالت الملائكة: قد قام الخاطب إلى خطبته؟!,"Some of the Salaf would stay awake during the night and pray until they were exhausted. So someone would come to them in their sleep and say: O so and so, you use to stand diligently in your proposal (while praying) so what has made you fall short now?’ He said: ‘What do you mean?’ He said: ‘You use to stand for prayer at night.’ Did you not know that when the night worshipper stands the angels says: ‘The proposer has stood to make his proposal.’"
ورأى بعضهم في منامه امرأة لا تشبه نساء الدنيا فقال لها: من أنت؟ قالت: حوراء أمة الله. فقال لها: زوجيني نفسك. قالت: اخطبني إلى سيدي وامهرني. قال: وما مهرك؟ قالت: طول التهجد.,One of them saw a woman in his dream not resembling any woman in the world so he said to her: ‘Who are you?’ She replied: Huuwraa’ the servant of Allah.’ So he said to her: ‘Marry me.’ She said: ‘Propose to me and stipulate a dowry.’ He said: ‘And what is your dowry?’ She replied: ‘Lengthening the night prayer.’
نام بعض المتهجدين ذات ليلة فرأى في منامه حوراء تنشد:,One of the night worshippers fell asleep one night and saw a woman of Paradise chanting:
"أتخطبُ مثلي وعنِّي تنام *** ونومُ المحبين عنَّا حرام
لأنّا خُلِقنا لكلِ امرئٍ *** كثير الصلاة براه الصيام","Do you propose to the like of me yet sleep, (stay away)
And to sleep away from those whom you love is forbidden
For we have been created for every person
That is abundant in praying and has been weakened by fasting"
وكان لبعض السلف ورد من الليل فنام عنه ليلة، فرأى في منامه جارية كأن وجهها القمر ومعها رقٌ فيه كتاب، فقالت: أتقرأ؟.قال: نعم. فأعطته إياه ففتحه فإذا فيه مكتوب:,"Another person of the Salaf would read a certain amount during the night, but once he fell asleep and saw a young girl in his sleep who had a face like the moon. She had a scroll which had something written on it. She said: ‘Will you read?’ He said: ‘Yes.’ So she gave him and he opened it and read:"
"أألهتك لذةُ نَومةٍ عن خير عيشٍ *** مع الخيرات في غُرَفِ الجنان
تعيش مخلّداً لا موتَ فيه *** وتنعُمُ في الجنان مع الحِسان
تيَقّظ من منامك إن خيراً *** من النوم التهجُّدُ بالقرآن","Does the pleasure of sleep keep you from a better life?
With the pure women in the lofty chambers of Paradise
Living therein eternally without (fear of) death
Enjoying in gardens with fair maidens of beauty
Wake up from your dream it is better
To stand in prayer with the Qur’an than sleeping"
فاستيقظ، قال: فوالله ما ذكرتها إلا ذهب عني النوم.,So he woke up and said: ‘By Allah whenever I remember her I forgot about sleeping.’
كان بعض الصالحين له ورد فنام عنه، فوقف عليه فتى في منامه فقال له بصوت محزون:,"One of the righteous would read a certain amount of the Qur’an every night, but once he slept, so a young person stood in his dream and said in a dejected voice:"
"تيقّظ لساعاتٍ من الليل يا فتى *** لعلك تحظى في الجِنان بحورها
فتنعُمَ في دارٍ يدومُ نعيمُها *** محمدٌ فيها والخليلُ يزورها
فقمْ فتيقظْ ساعةً بعد ساعةٍ *** عساك تُوفِّي ما بقى من مهورها","Wake up for a few hours of the night O Youth!
Perchance you will get a woman of paradise
And enjoy the bliss of an eternal place
Muhammad and Khalil (Ibrahim) will visit it
So stand up hour after hour
So that you can fulfil what is left of your dowry"
كان بعض السلف الصالحين كثير التعبد، وبكى شوقاً إلى الله ستين سنة، فرأى في منامه كأنه على ضفة نهر يجري بالمسك، حافتاه شجر لؤلؤ ونبت من قضبان الذهب، فإذا بجوارٍ مزينات يقلن بصوتٍ واحد:,"One of the righteous Salaf who was very devout, wept for over sixty years out of longing for Allah, so he saw himself in a dream standing on the bank of a river that was (instead of water) running with musk. Flanked by trees of pearls and plants with gold trim. All of a sudden there stood before him a group of beautiful women saying in one voice:"
"ذرانا إلهُ الناس ربُّ محمدٍ *** لقومٍ على الأقدام بالليل قُوَّمُ
يناجُون ربَّ العالمين إلهم *** وتسري همومُ القومِ والناسُ نُوَّمُ","We were created by the God of mankind, the Lord of Muhammad
For a people who stand during the nights
Conversing with the Lord of the worlds
Taking the worries of people while they slumber"
فقال: بخ بخ لهؤلاء! من هم؟! لقد أقرّ الله أعينهم بكُن. فقلن: أوما تعرفهم؟! قال: لا. فقلن: بلا هؤلاء المتهجدون أصحاب القرآن والسهر.,"So he said: ‘Wow, wow to you all. Who are those (people)? Indeed Allah has made you the coolness of their eyes.’ The women said: ‘Don’t you know them?’ He said: ‘No.’ So they replied: ‘Indeed these are the people that pray during the night, those of the Qur’an and those who stay awake.’"
وكان بعض الصالحين ربما نام في تهجده فتوقظه الحوراء في منامه فيستيقظ بإيقاظها،,One of the righteous would fall asleep (thereby miss a part of the night prayer) so a woman of Paradise would awaken him in his asleep and he would get up because of that.
وروي عن أبي سليمان الداراني أنه قال: ذهب بي النوم ذات ليلة في صلاتي، فإذا بها يعني: الحوراء تنبهني وتقول: يا أبا سليمان! أترقد وأنا أربي لك في الخدر منذ خمسمائة سنة؟!.,"It has been narrated about Abu Sulayman al-Darani that he said: ‘Once my sleep took me away from my (night) prayer, before I knew it there was a woman of Paradise standing in front of me trying to wake me while saying: ‘O Abu Sulayman are you sleeping while I have been nurturing you in hiding for five hundred years?’’"
وفي رواية عنه أنه نام ليلة في سجوده قال: فإذا بها ركضتني برجلها وقالت: حبيبي أترقد عيناك والملك يقظان ينظر إلى المتهجدين في تهجدهم؟ بؤساً لعين آثرت لذة نومٍ على مناجاة العزيز،,In another narration from him is that once he fell asleep while in prostration and he said: ‘All of a sudden she was pushing me with her leg saying: ‘Are you sleeping while the king is awake looking at the worshippers at night?’ May the eye that prefers the pleasure of sleep over conversing with the Mighty be deprived.
قم فقد دنا الفراغ، ولقي المحبون بعضهم بعضاً، فما هذا الرقاد يا حبيبي وقرة عيني؟ أترقد عيناك وأنا أربي لك في الخدور منذ خمسمائة عام؟ فوثب فزعاً من توبيخها له، قال: وإن حلاوة منطقها لفي سمعي وقلبي.,"Stand up because the spare time is nearly over, and those that have love have met each other, so what is this sleep my beloved; coolness of my eyes. Do your eyes sleep while I nurture you in hiding since five hundred years?’ He jumped up anxiously sweating from what he heard. He said: ‘The sweetness of her voice is still in my hearing and heart.’"
وكان أبو سليمان يقول: أهل الليل في ليلهم ألذ من أهل اللهو في لهوهم، ولولا الليل ما أحببت البقاء في الدنيا.,Abu Sulayman used to say: ‘The people of the night have more delight during the night (prayer) than the people of amusement while they amuse themselves. Had it not been for the night then I would not have wanted to remain in the world.’
وقال يزيد الرقاشي لحبيب العجمي: ما أعلم شيئاً أقر لعيون العابدين في الدنيا من التهجد في ظلمة الليل، وما أعلم شيئاً من نعيم الجنان وسرورها ألذّ عند العابدين ولا أقرّ لعيونهم من النظر إلى ذي الكبرياء العظيم إذا رفعت تلك الحجب وتجلى لهم الكريم.,"Yaziid Al-Raqashi said to Habib Al-Ajmi: ‘I don’t know of anything more cooling to the eyes for the worshippers in the world than the night prayer, nor do I know of anything from the bliss of Paradise for the worshippers or more delightful to their eyes than looking at Allah when He raises the barriers and reveals Himself.’"
فصاح حبيب عند ذلك وخرّ مغشياً عليه.,Habib cried out and fainted.
وكان السري يقول: رأيت الفوائد ترد في ظلام الليل.,Suri used to say: I have seen benefits appear during the darkness of the night.’
وقال أبو سليمان: إذا جن الليل وخلا كل جبيب بحبيبه، افترش أهل المحبة أقدامهم، وجرت دموعهم على خدودهم، أشرف الجليل جل جلاله فنادى؛,"Abu Sulayman said: ‘When the darkness descends and all those who have love for each other are alone together, and stretch out their feet, their tears running down their cheeks, the exalted commands by calling out to Jibril:"
يا جبريل! بعيني من تلذذ بكلامي، واستروح إلى مناجاتي، ناد فيهم يا جبريل: ما هذا البكاء؟! عل رأيتم حبيباً يعذب أحباءه؟ أم كيف يجمُل بي أن أعذب قوماً إذا جنّهم الليل تملقوني؟ فبي حلفت إذا قدموا عليّ يوم القيامة لأكشفنّ لهم عن وجهي ينظرون إليّ وأنظر إليهم.,"‘By my two eyes who are those that take delight in my words, and take comfort in conversing with me, call among them O Jibril- What is this weeping for?’ Have you seen a person that loves to punish those that he loves? How can it befit me to punish people who when the night falls they ask of Me? So I swear that when they come forth on the Day of Judgment I will reveal my honourable face to them and they will look at me and I will look at them.’"
وسئل الحسن: لم كان المتهجدون أحسن الناس وجوهاً؟ قال: لإنهم خلوا بالرحمن فألبسهم نوراً من نوره.,"Al-Hasan was asked: ‘Why did the people of night prayer have the most beautiful faces?’
He replied: ‘That is because they are alone with the ever Merciful and He envelops them with light.’"
رأت امرأة من الصالحات في منامها كأن حُللاً قد فُرقت على أهل مسجد محمد بن جُحادة، فلما انتهى الذي يفرقها إليه دعا بسفطٍ مختوم فأخرج منه حُلةً صفراء، قالت: فلم يقم لها بصري، فكساه إياها، وقال: هذه لك بطول السهر.,"A righteous woman saw in her dream garments that were given out to the people of the masjid of Muhammad Ibn Jahadah, when the one giving them out finished he ask for a closed satchel which he opened and took out a yellow garment. She said: ‘My eyes were not able to see it, he made her wear it and said: This is for you because of the length of your night prayer.’"
قالت: فوالله لقد كنت أراهتعني: محمد بن جحادة بعد ذلك فأتخايلها عليه. تعني تلك الحلة.,She said: ‘By Allah I use to see him (Muhammad Ibn Jahadah) after that I would take pride in it (the garment).’
قال كرز بن وبرة: بلغني أن كعباً قال: إن الملائكة ينظرون من السماء إلى الذين يتهجدون بالليل كما تنظرون أنتم إلى نجوم السماء.,"Karaz Ibn Wabrah said: ‘It has reached me that Ka’b said: ‘Indeed the angels gaze from the sky to those praying the night prayer, as you gaze at the stars at night.’"
"يا نفسُ فازَ الصالحون بالتُّقى *** وأبصرُوا الحقَّ وقلبي قد عُمي
يا حسنهُم والليل قد جنَّهم *** ونورهم يفوقُ نورَ الأنجُمِ","O soul the righteous have succeeded with piety
They see the truth while my heart is blind
O their beauty all the while the night covers them
Their light outshining the stars"
"ترنّموا بالذكر في ليلهم *** فعيشهم قد طاب بالترنُّمِ
قلوبهم للذكر قد تفرّغت *** دموعهم كلؤلؤٍ مُنظَّمِ
أسحارهم بهم لهم قد أشرقت *** وخِلعُ الغفران خيرُ القِسَمِ","They chant with remembrance at night
So their life is made pleasant with that reciting
Their hearts dedicated to remembrance (of Allah)
Their tears like a constant stream of pearls Like the rising of dawn when it breaks
And to take from it forgiveness is the best fate"
في بعض الآثار يقول الله عز وجل كل ليلة: يا جبريل أقم فلاناً وأنم فلاناً,"In some narrations Allah, the Mighty and Majestic says every night: ‘O Jibriil wake up so and so and put to sleep so and so.’"
. قام بعض الصالحين في ليلة باردة، وكان عليه خلقان رثّة فضربه البرد فبكى، فسمع هاتفاً يقول: أقمناك وأنمناهم، ثم تبكي!.,"One of the righteous stood up during a cold night while wearing shabby garments and was struck by cold so he began to weep. He heard a voice call out to him saying: We woke you up and put others to sleep, yet you cry?’"
"تنبّهوا يا أهلَ وادي المنحنى *** كم ذا الكرى، هبّ نسيمُ وجدي
كم بين خالٍ وجَوّ وساهرٍ *** وراقدٍ وكاتمٍ ومُبدي","Wake up you! deserving of my love
How many are sleep then wake up to the dew of Najd
How far between are the one’s alone and the one that’s stays awake
And the one in slumber; the hiding and the beginner"
قيل لابن مسعود: ما نستطيع قيام الليل. قال: أبعدتكم ذنوبكم. وقيل للحسن: أعجزنا قيام الليل. قال: قيدتكم خطاياكم. إنما يؤهل الملوك للخلوة ومخاطبتهم من يخلص في ودادهم ومعاملتهم، فأما من كان من أهل مخالفتهم فلا يرضونه لذلك:,"It was said to Ibn Mas’uud (radiyAllahu anhu): We are unable to stand in the night prayer.’
To which he replied: ‘Your sins have taken you far away.’ It was also said to Al-Hasan: ‘We are unable to stand at night to pray.’ He said: ‘Your sins have tied you down. Indeed the kings are only in the privacy of those that who are sincere in their love and interaction. As for the one who opposes them then they are not pleased with them.’"
"الليلُ لي ولأحبابي أُحادِثُهم *** قد اصطفيتهم كي يسمعوا ويَعُوا
لهم قلوبٌ بإسرارٍ لها مُلئت *** على وِدادي وإرشادي لهم طُبِعوا","The night is for me and for those that I love so that
I may converse with them
I have chosen them so they may hear me and understand me
They have hearts full of secrets
They impress on my love and advice"
"قد أثمرت شجراتُ الفهمِ عندَهم *** فما جَنوا إذ جَنَوا مما به ارتفعوا
سُرُّوا فما وهِنوا عجزاً وما ضَعُفُوا *** وواصَلُوا حبلَ تقريبي فما انقطعوا","The trees of understanding bear fruit for them
They achieve not what they achieve except they raise themselves
They are pleased, not weakened or incapable
And keep hold of the rope to get near me and don’t stop"
الفصل الثالث في ذكر الدعوات المذكورة في هذا الحديث,"[Mention of the Supplications made in the
Hadith]"
وهي: ” اللهم إني أسألك فعل الخيرات، وترك المنكرات، وحب المساكين، وأن تغفر لي وترحمني، وإذا أردت بقوم فتنة فاقبضني إليك غير مفتون، وأسألك حبك، وحب من يحبك، وحب العمل الذي يبلغني حبك “. فقال النبي : ” تعلموهن وادرسوهن فإنهن حق “.,"It is: “O Allah I ask you (the ability to) do good actions, leaving bad actions, (having) love of the needy, that you forgive me and have mercy upon me. When you wish a calamity to befall a people to take my life without being put to trial. I ask you for your love and the love of the one who loves you and love of those actions that will draw me closer to your love.” The Prophet (PBUH) said: “Indeed it is the truth, so study it and learn it.”"
هذا دعاء عظيم من أجمع الأدعية وأكملها،,This is a great supplication from the most comprehensive and complete of supplications.
فقوله : ” أسألك فعل الخيرات وترك المنكرات “. يتضمن طلب كل خير وترك كل شر، فإن الخيرات تجمع كل ما يحبه الله تعالى ويقرب منه من الأعمال والأقوال من الواجبات والمستحبات،,"In his statement: “I ask you (the ability for doing) good actions and leaving bad actions.”
This supplication contains all types good and the leaving off of all types of evil. For good deeds include all that which Allah, the Most High loves. And what draws a person near to Him in the form of actions and statements that are obligatory or recommended."
والمنكرات تشمل كل ما يكرهه الله تعالى ويباعد منه من الأقوال والأعمال، فمن حصل له هذا المطلوب حصل له خير الدنيا والآخرة،,"While evil deeds includes all that which Allah, the Most High hates. Such actions and statements that lead a person far away from Allah. So whoever attains the request as this supplication has indeed attained goodness of this life and the next."
وقد كان النبي يستحب مثل هذه الأدعية الجامعة، قالت عائشة: كان النبي (يعجبه الجوامع من الدعاء، ويدع ما بين ذلك. خرجه أبو داود.,"The Prophet (PBUH), used to like such concise supplications. As ‘A’ishah (radiyAllahu ‘anha) said: ‘The Prophet (PBUH) use to like the concise supplications and leave what which was not.’ Reported by Abu Dawud."
وقوله: ” حب المساكين “. هذا قد يقال أنه من جملة فعل الخيرات، وأفرده بالذكر لشرفه وقوة الاهتمام به، كما أفرد أيضاً ذكر حب الله تعالى وحب من يحبه وحب عمل يبلغه إلى حبه، وذلك أصل فعل الخيرات كلها،,"The statement: “Love of the needy” It can be said that this already comes under the general term of good deeds. It has been singled out in mention here in order to show its importance and value. As the love of Allah, the Most High, is mentioned along with what He loves and actions that will help a person attain His love. This is the true essence of all good deeds."
وقد يقال أنه طلب من الله عز وجل أن يرزقه أعمال الطاعات بالجوارح وترك المنكرات بالجوارح، وأن يرزقه ما يوجب له ذلك، وهو حبه وحب من يحبه وحب عمل يبلغه حبه،,"It has also been said that it is a request from Allah, the Mighty and Majestic to provide him with the actions of obedience with the limbs and leaving off bad deeds of the limbs, and also that which leads to it. All of which is His love, the love of what He loves and actions that lead to His love."
فهذه المحبة بالقلب موجبة لفعل الخيرات بالجوارح ولترك المنكرات بالجوارح، وسأل الله تعالى أن يرزقه المحبة فيه. فقد تضمن هذا الدعاء سؤال حب الله عز وجل وحب أحبابه وحب الأعمال التي تقرب من حبه والحب فيه، وذلك مقتض فعل الخيرات كلها.,"This love in the heart brings about the undertaking of good actions by the limbs and the avoidance of bad actions. He also asked Allah, the Most High to make him love the actions which will attain His love. This supplication contains the request of Allah’s love, the love of those whom He loves, the love of those actions which draw a person near to His love and love of it. All of which is made necessary by doing good deeds."
وتضمن ترك المنكرات والسلامة من الفتن، وذلك يتضمن اجتناب الشر كله، فجمع هذا الدعاء طلب خير الدنيا، وتضمن سؤال المغفرة والرحمة، وذلك يجمع خير الآخرة كله، فجمع هذا الدعاء خير الدنيا والآخرة.,Whereas leaving off bad deeds implies safety from tribulations; which in turn implies avoiding all evil. So (this) gathers together seeking all good of this life. It also including the seeking of forgiveness and mercy which is all the best of the Hereafter. Thereby containing an invocation for the best of this life and the next.
والمقصود أن حب المساكين أصل الحب في الله تعالى، لأن المساكين ليس عندهم من الدنيا ما يوجب محبتهم لأجله، فلا يحبون إلا لله عز وجل و ” الحب في الله من أوثق عرى الإيمان “، و ” من علامات ذوي حلاوة الإيمان “، وهو ” صريح الإيمان “،,"The intent behind Hoping the needy is in essence love of Allah, the Most High, because the needy and poor have nothing which can cause others to love them for His sake. So they do not love except for Allah’s sake. And love for Allah is the strongest bonds of faith. It is also from among the signs of tasting the sweetness of faith, which is true faith."
وهو ” أفضل الإيمان “، وهذا كله مروي عن النبي أنه وصف به الحب في الله تعالى، وروي عن ابن عباس أنه قال: ” به تنال ولاية الله، وبه يوجد طعم الإيمان “.,"It is the best type of faith, all of which is reported from the Prophet (PBUH) and that he described it as loving for the sake of Allah, the Most High. It was narrated on the authority of Ibn Abbas (radiyAllahu anhuma) who said: “With it (love) you will attain the guardianship of Allah, and with it you find the sweetness of faith."
وحب المساكين قد وصى به النبي غير واحد من أصحابه، قال أبو ذر: أوصاني رسول الله (أن أحب المساكين، وأن أدنو منهم. خرجه الإمام أحمد،,"Love of the needy is something the Prophet (PBUH) advised his Companions. Abu Dharr (radiyAllahu anhu) said: “The Messenger of Allah (PBUH) advised me to love the poor, the needy and to get close to them. Reported by Imam Ahmad."
وخرج الترمذي عن عائشة أن النبي قال لها: ” يا عائشة! أحبي المساكين وقربيهم فإن الله يقربك يوم القيامة “.,Reported by Tirmidhii on the authority of A’ishah (radiyAllahu anha) that the Prophet (H) said to her: “O A’ishah love the needy and get close to them for indeed Allah will draw you close on the Day of Judgment.”
ويروى أن داود عليه السلام كان يجالس المساكين، ويقول: يا رب مسكين بين مساكين.,"It has also been narrated that [Prophet] Dawud (‘alayhis-salam) use to sit with the poor people and say: ‘O Lord, a poor person (referring to himself) amongst the poor.’"
ولم يزل السلف الصالح يوصون بحبح المساكين، كتب سفيان الثوري إلى بعض إخوانه: ” عليك بالفقراء والمساكين والدنو منهم، فإن رسول الله كان يسأل ربه حب المساكين “.,"The righteous Salaf never ceased counselling others to love the poor. Sufyan Al-Thawri wrote to some of his brothers: ‘You should take care of the poor, the needy and stay close to them because the Messenger of Allah (PBUH) used to ask His Lord for the love of the needy.’"
وحب المساكين مستلزم لإخلاص العمل لله تعالى، والإخلاص هو أساس الأعمال الذي لا تثبت الأعمال إلا عليه، فإن حب المساكين يقتضي إسداء النفع إليهم بما يمكن من منافع الدين والدنيا،,"Loving the poor brings about sincerity of actions for Allah, the Most High. Sincerity is the very basis of actions without it actions are not accepted. Indeed love of those in need ensures that it provides them with benefit of whatever is possible from the benefits of this world and the next."
فإذا حصل إسداء النفع إليهم حباً لهم والإحسان إليهم كان هذا العمل خالصاً،,"So when they attain (characteristic of) giving benefit to others, loving them and being kind towards them then this action brings out sincerity."
وقد دل القرآن على ذلك، قال عز وجل: (ويُطعِمون الطعام على حُبِّه مسكيناً ويتيماً وأسيراً ” إنما نُطعمكم لوجهِ الله لا نريدُ منكم جزآءً ولا شُكوراً) الإنسان: 8،9،,"The Qur’an shows this as Allah, the Mighty and Majestic says: “They give food, despite their love for it to the poor, and the orphans and the prisoner. [Saying], ‘We feed you only out of desire for the countenance [i.e., approval] of Allah alone. We do not want any repayment from you, nor any thanks.” [al-Insaan (76): 8-9]"
وقال عز وجل: (ولا تطرُدِ الذين يدعون ربَّهم بالغَداةِ والعَشيِّ يُريدون وجهَهُ ما عليك من حِسابِهم من شيءٍ وما مِنْ حِسَابِك عليهم مِنْ شيءٍ,"And He says: “And do not chase away those who call upon their Lord morning and afternoon, seeking His Face. Their reckoning is in no way your responsibility and your reckoning is in no way their responsibility. So if you did chase them away, you would be among the wrong-doers [unjust].” [al-An’aam (6): 52]"
واصبر نفسك مع الذين يدعون ربَّهم بالغداةِ والعَشي يريدون وجهَه ولا تعدُ عيناك عنهم تريدُ زينةَ الحياة الدنيا) الكهف: 28.,"And the Most High says: “Restrain yourself patiently [by being] with those who call upon their Lord in the morning and evening, desiring His Face. And do not let your eyes overlook them, desiring the pomp and glitter of this worldly life.” [al-Kahf (18): 28]"
قال سعد بن أبي وقاص: نزلت هذه الآية في ستة: فيّ وفي ابن مسعود وصهيب وعمار والمقداد وبلال،,Sad Ibn Abii Waqqaas (radiyAllahu ‘anhu) said: ‘This verse was revealed regarding six people. Regarding me; £ Abdullah] Ibn Mas’uud; Suhayb [al-Rumi]; Ammar [Ibn Yasir]; Miqdaad [Ibn As wad] and Bilal [Ibn Rabah] (radiyAllahu ‘anhu).’
قالت قريش لرسول الله : إنا لا نرضى أن نكون أتباعاً لهم فاطردهم عنك. فأنزل الله عز وجل: (ولا تطرد الذين يدعون ربهم بالغداة والعشي يريدون وجهه الآية.,"The Quraysh said to the Messenger of Allah (PBUH): “We are not happy to be followers of you along with them, so turn them away from you.’ So Allah revealed: “And do not chase away those who call upon their Lord morning and afternoon, seeking His Face.” [al-An’aam (6): 52]"
وقال خباب بن الأرت في هذه الآية: جاء الأقرع بن حابس وعيينة بن حصن فوجدوا رسول الله مع صهيب وعمار وبلال وخباب قاعداً في ناس من الضعفاء من المؤمنين، فلما رأوهم حول النبي حقروهم،,"Khabaab Ibn Al-Arat (radiyAllahu ‘anhu) said concerning this verse: Al-Aqra’ Ibn Haabis and ‘Uyanah Ibn Hisn arrived and found the Messenger of Allah (PBUH) sitting among the weak (and poor) believers such as Suhayb, Ammar, Bilal and Khabaab. When they saw who was with the Prophet (PBUH) they belittled them."
فأتوه فخلوا به، وقالوا: إنا نريد أن تجعل لنا منك مجلساً تعرف لنا به العرب فضلنا، فإن وفود العرب تأتيك فنستحي أن ترانا العرب مع هؤلاء الأعبد، فإذا نحن جئناك فأقمهم عنك، فإذا نحن فرغنا فاقعد معهم إن شئت.,"So they came to him (the Prophet) and when they were alone with him.’ They then said: We would like you to arrange for us a sitting that the Arabs would recognise our status. These (other) people from the (low class of) Arabs come to you, we are ashamed to be seen by the Arabs with these slaves. So when we come to you make them depart away from you. When we finish our sittings with you, then you may go back and sit with them, if you wish.’"
قال: نعم. قالوا: فاكتب لنا عليك كتاباً. قال: فدعا بصحيفة، ودعا علياً ليكتب ونحن قعود في ناحية فنزل جبريل عليه السلام فقال:,"He (PBUH) said: ‘Yes.’ Then they said: Write it down for us.’ So he called for something to be written it down, and while we were sitting in a corner Jibriil (‘alayhis-salaam) came down with the verse and said:"
(ولا تطرد الذين يدعون ربَّهم بالغداة والعَشيِّ يُريدون وجهه ما عليك من حسابهم من شيءٍ وما من حسابك عليهم من شيءٍ فتطردَهم فتكون من الظالمين),"“And do not chase away those who call upon their Lord morning and afternoon, seeking His Face. Their reckoning is in no way your responsibility and your reckoning is in no way their responsibility. So if you did chase them away, you would be among the wrong-doers [unjust]” [al-An’aam (6): 52]"
ثم ذكر الأقرع بن حابس وعيينة ابن حصين فقال: (وكذلك فتنَّا بعضهم ببعضٍ ليقولوآ أهؤلاء مَنَّ الله عليهم من بيننا أليسَ الله بأعلَم بالشاكرين) الأنعام: 53,"Then Jibriil mentioned Al-Aqra Ibn Haabis and ‘Uyanah Ibn Hisn said: “In this way We try some of them by means of others, so that they might say, ‘Are these the people among us to whom Allah has bestowed His favour upon?’ Does not Allah know best as to who is thankful [to Him]?” [al-An’aam (6): 53]"
ثم قال: (وإذا جآءك الذين يؤمنون بآياتنا فَقُلْ سلامٌ عليكم كتبَ ربُّكم على نفسه الرحمة) الأنعام: 54.,"He also said: “And when those who believe in Our Signs come to you, say, ‘Peace be upon you!’ Your Lord has decreed mercy incumbent upon Himself.” {al-An’aam (6): 54]"
قال: فدنونا منه حتى وضعنا ركبنا على ركبتيه، وكان رسول الله (يجلس معنا فإذا أراد أن يقوم قام وتركنا، فأنزل الله عز وجل: (واصبر نفسك مع الذين يدعون ربَّهم بالغداةِ والعَشيِّ يُريدون وجهَه ولا تعدُ عيناك عنهم),"He [Khabaab] said: We came close to him until we put our knees next to his knees. The Messenger (PBUH) used to sit with us and when he wished to leave he would get up and leave us, so Allah revealed the verse: “Restrain yourself patiently [by being] with those who call upon their Lord in the morning and evening, desiring His Face. And do not let your eyes overlook them, desiring the pomp and glitter of this worldly life.” [al-Kahf (18): 28]"
ولا تجالس الأشراف، (ولا تُطِعْ مَنْ أغفلنا قلبَهُ عن ذِكرِنا) الكهف: 28,Sitting with the noble people: “And do not obey someone whose heart We have made neglectful of Our remembrance and who follows his own whims and desire and whose life has transgressed all bounds.” [al-Kahf (18): 28]
يعني: عيينة والأقرع.,Meaning ‘Uyanah and Al-Aqra’.
قال خباب: فكنا نقعد مع النبي فإذا بلغنا الساعة التي يقوم قمنا وتركناه حتى يقوم. خرجه ابن ماجه وغيره.,"Khabaab (radiyAllahu anhu) said: ‘We use to sit with the Prophet (PBUH) and after an hour or so we would stand and leave, and so would we. Reported by Ibn Maajah and others."
وكان النبي يعود المرضى من مساكين أهل المدينة ويشيع جنائزهم، ” وكان لا يأنف أن يمشي مع الأرملة والمسكين حتى يقضي حاجتهما “، وعلى هذا الهدي كان أصحابه من بعده والتابعون لهم بإحسان.,The Prophet (PBUH) use to visit the sick from among the needy of the people of Madinah and follow their funeral processions. He would never decline walking with widows and the needy until their needs were fulfilled. It was upon this guidance the Companions (radiyAllahu anhu) and those after them followed.
وروي عن أبي هريرة قال: كان جعفر بن أبي طالب يحب المساكين ويجلس إليهم، ويحدثهم ويحدثونه، وكان النبي يكنيه: أبا المساكين. وفي رواية: أنه كان يطعمهم، وربما أخرج لهم عكة فيها العسل فشقوها ولعقوها.,"It has been narrated on the authority of Abu Hurayrah (radiyAllahu anhu) who said: “Ja’far Ibn Abii Talib use to love the needy and sitting with them, talking with them, and the Prophet (PBUH) nickname him Abu Masaakiin (father of the needy).” In another narration: “He used to feed them, sometimes take out to them ‘akkah of honey they would open it up and eat it clean.”"
وكانت زينب بنت خزيمة أم المؤمنين تسمى أم المساكين لكثرة إحسانها إليهم، وقد توفيت في حياة النبي.,"Zainab Bint Khuzaymah (radiyAllahu anha) the mother of the believers was called the mother of the needy due to the abundant amount of kindness she showed them, and she died during the lifetime of the Prophet (PBUH)."
وقال ضرار بن مرة في وصف علي بن أبي طالب في أيام خلافته: كان يعظم أهل الدين، ويحب المساكين. ومر ابنه الحسن رضي الله عنهما على مساكين يأكلون، فدعوه فأجابهم وأكل معهم، وتلا: أنه لا يُحبُّ المُستكبرين) النحل: 23,"Dharar Ibn Murrah said in his description of All Ibn Abii Talib during the days of his caliphate: ‘He used to hold in high esteem the people of religion and love the poor.’
His son Al-Hasan [Ibn All] (radiyAllahu anhuma) walked past the needy eating and they invited him to join them so he did. He then read the verse: “Indeed, He does not like the arrogant.” [al-Nahl (16): 23]"
ثم دعاهم إلى منزله فأطعمهم وأكرمهم.,"Then he invited them to his house, fed them and was very generous towards them."
وكان ابن عمر لا يأكل غالباً إلا مع المساكين، ويقول: لعل بعض هؤلاء أن يكون ملكاً يوم القيامة.,"Ibn ‘Umar (radiyAllahu anhuma) used to only eat with poor people, and he use to say: ‘Maybe one of these people will be a king on the Day of Judgment.’"
وجاء مسكين أعمى إلى ابن مسعود وقد ازدحم الناس عنده فناداه: يا أبا عبد الرحمن! آويت أرباب الخز واليمنية وأقصيتني لأجل أني مسكين. فقال له: أدنه. فلم يزل يدنيه حتى أجلسه بجانبه أو بقربه.,"A poor blind person came to Ibn Mas’uud (radiyAllahu ‘anhu), at a time when there was already a crowd around him, and he called him: ‘O Abu Abdu’l-Rahman! It seems you have befriended people of fine clothes while you have dismissed me because I am a pauper. So he said ‘Come close’. He kept coming close until he sat him right next him.’"
وكان مطرف بن عبد الله يلبس الثياب الحسنة ثم يأتي المساكين ويجالسهم. وكان سفيان الثوري يعظم المساكين ويجفو أهل الدنيا، فكان الفقراء في مجلسه هم الأغنياء، والأغنياء هم الفقراء.,Mutrif Ibn ‘Abdullah use to wear fine clothes then go and sit with the poor people. Sufyan Al-Thawri use to honour poor people and avoid people of this worldly life. So the poor were like rich people in his gatherings and the rich were like they were poor.
وقال سليمان التيمي: كنا إذا طلبنا علية أصحابنا وجدناهم عند الفقراء والمساكين. وقال الفضيل: من أراد عز الآخرة فليكن مجلسه مع المساكين.,Sulayman Al-Taymi said: When we searched for our companions we found them with the poor and needy.’ Fudayl said: Whoever wishes for honour in the Hereafter then let him sit with the needy.’
ومن فضائل المساكين أنهم أكثر أهل الجنة كما قال النبي : ” قمت على باب الجنة فإذا عامة من دخلها المساكين ” وقال : ” تحاجت الجنة والنار، فقالت الجنة: لا يدخلني إلا الضعفاء والمساكين “,"From the virtues of the needy is that they are the majority of the people of Paradise as the Prophet (PBUH) said: “I stood by a door of paradise and found that most of those that
entered were poor.” He (PBUH) also said: “Paradise and Hell fire argued. Paradise said: ‘Only the weak and poor enter me.’”"
وسئل النبي عن أهل الجنة، فقال: ” كل ضعيف متضعف,The Prophet (PBUH) was asked about the people of Paradise so he said: “Every weak humble person.”
“. وهم أول الناس دخولاً كما صح عنه : ” أن الفقراء يسبقون الأغنياء إلى الجنة بأربعين عاماً “. وفي رواية: ” أنهم يدخلون الجنة بنصف يوم، وهو خمسمائة سنة “.,"They are the first people that will enter Paradise as is authentically reported from the Prophet (PBUH): “The poor people will enter Paradise before the rich by forty years.” In another narration: “They will enter Paradise by half a day, which is five-hundred years.”"
وهم أول الناس وروداً الحوض كما قال : ” أول الناس وروداً عليه: فقراء المهاجرين، الدنس الثياب والشعث رؤوساً، الذين لا ينكحون المتنعمات، ولا تفتح لهم السدد “.,"They will be the first people to arrive at the pool, as the Prophet (PBUH) said: “The first people to come to the pool are: The poor Muhaajiruun (those with dirty clothes and hair unkempt)those who the luxurious women do not marry, nor do doors open for them.”"
وهم أتباع الرسل كما أخبر الله تعالى عن نوح عليه السلام أن قومه عيروه باتباع الضعفاء له فقالوا: (أنؤمنُ لك واتَّبعكَ الأرْذَلون) الشعراء: 111،,"They are the followers of the Messengers as Allah, Most High informs us in the Qur’an about Nuh (alayhis-saldm) that his nation taunted him because of the weak people that followed him: “They said: ‘Should we believe you while you are followed by the lowest [class of people]?’” [al-Shu’araa (26): 111]"
وكذلك قال هرقل لأبي سفيان لما سأله النبي : وهل يتبعه أشراف الناس أم ضعفاؤهم؟ فقال: بل ضعفاءهم. قال هرقل: هم اتباع الرسل.,Likewise when Heraclius questioned Abu Sufyan about the Prophet (PBUH) whether noble people followed him or the weak. So he replied: “The weak.’ So Hercules said: “They are the followers of the Messengers.’
وهم أفضل من الأغنياء عند كثير من العلماء أو أكثرهم، وقد دل على ذلك أدلة كثيرة، منها قول النبي حين مر به الغني والمسكين في المسجد: ” هذا يعني: المسكين خير من ملء الأرض من مثل هذا يعني: الغني “. وقد خرجه البخاري وغيره.,They are better than the people of wealth in the opinion of many if not most of the scholars. Many evidences point towards that conclusion. From them is the statement of the Prophet (PBUH) while he was passing by a poor person and a rich person in the masjid: “This (poor person) is better than the earth full of that type of person (i.e. the rich person).” Reported by Bukhari and others.
ومنهم من لو أقسم على الله لأبره كما في الصحيح عن النبي أنه قال في أهل الجنة: ” كل ضعيف متضعف لو أقسم على الله لأبره “.,Also if (a needy person) was to take an oath invoking Allah then Allah would fulfil it for him as (shown) in the hadith of Bukhari from the Prophet (PBUH) who said about the people of Paradise: “Every weak and humble person that if he would take an oath upon Allah it would be fulfilled by Allah.”
وفي رواية: ” أشعث ذو طمرين “، وفي رواية خرجها ابن ماجة: ” أنهم ملوك الجنة “، وفي الحديث المشهور: ” رب أشعث أغبر ذي طمرين مدفوع بالأبواب لو أقسم على الله لأبره ” خرجه الحاكم وغيره.,"In another narration: “Dishevelled hair and shabby clothes.” And in another narration reported by Ibn Maajah: “They are the kings of Paradise.” And In the famous hadith: “Perhaps are person with unkempt hair, dusty and wearing shabby clothes that is pushed away from (people’s) doors were to take an oath upon Allah, that Allah would fulfil it.” Reported by Hakim and others."
"رُبَّ ذي طمرين نِضْوٍ *** يأمَنُ العَالَمُ شَرَّهُ
لا يُرى إلاّ غنياً *** وهو لا يملكُ ذَرَّهْ
ثم لو أقسمَ في شيءٍ *** على اللهِ أَبَرَّهْ","Maybe a man wearing shabby clothes that are worn out,
Saves the world from his evil
He is seen as a rich person
Even though he owns naught
And if he was to take an oath for something
Then Allah would fulfil it for him"
قال ابن مسعود: كونوا جدد القلوب، خلقان الثياب، سرج الليل، مصابيح الظلام، تعرفون في أهل السماء، وتخفون على أهل الأرض.,"Ibn Mas’uud (radiyAllahu ‘anhu) said: ‘Be people of refreshed hearts, simple clothes, praying at night, with lamps in the darkness, known by the inhabitants of the heavens and unknown by the those on earth.’"
"طوبى لعبدٍ بحبلِ الله مُعْتَصَمُه *** على صراطٍ سَويٍّ ثابتٍ قدمُه
رثّ اللباس جديدِ القلب مُستترٍ *** في الأرض مشتهرٍ فوقَ السما وَسْمُه","Glad tidings for the servants that holds firm onto the rope of Allah
His feet firmly planted along the straight path
Worn out clothes and a new heart hidden
On earth but well known to the inhabitants of the heavens"
"ما زال يستحقرُ الأُولَى بِهمَّته *** حتى ترقّى إلى الأخرى به هِمَمُه
فداك أعظمُ من التاج مُتّكئاً *** على النمارق مُحتفّاً به خَدَمُه","Dismissing the life of this world with ardour
Until he raises up to the next life with all zeal
That person is greater than the one wearing a crown reclining
On cushions being entertained by his servants"
واعلم أن محبة المساكين لها فوائد كثيرة، منها: أنها توجب إخلاص العمل لله عز وجل، لأن الإحسان إليهم لمحبتهم لا يكون إلا لله عز وجل، لأن نفعهم لا يرجى غالباً.,"Know that loving the poor has many benefits among which are: It makes a person sincere in his actions for Allah, the Mighty and Majestic. Being kind to them out of love for them is only for Allah, the Mighty and Majestic. Quite often, no one seeks reward from the poor in this life."
فأما من أحسن إليهم ليمدح بذلك فمل أحسن إليهم حباً لهم بل حباً لأهل الدنيا، وطلباً لمدحهم له بحب المساكين.,"As for the one who shows them kindness in order to be praised, then he does so not out of love for them, rather it is out of love for the people of this world and seeking their praise by loving the needy."
ومنها: أنها تزيل الكبر، فإن المستكبر لا يرضى مجالسة المساكين كما سبق عن رؤساء قريش والأعراب ومن حذا حذوهم من هذه الأمة ممن تشبه بهم، حتى إن بعض علماء السوء كان لا يشهد الصلاة في جماعة خشية أن تزاحمه المساكين في الصف.,"Also [from the benefits of loving the poor] is that it removes arrogance. For indeed the arrogant person is not happy to sit with the poor as preceded with the heads of Quraysh, the Bedouins and those that follow them from this nation and imitate them. Even some of the evil scholars would not attend the congregation prayers out of fear that poor people would stand next to them in the line for the prayer."
ويمتنع بسبب هذا الكبر خير كثير جداً، فإن مجالسة الذكر والعلم يقع فيها كثيراً مجالسة المساكين، فإنهم أكثر هذه المجالس،,This arrogance would prevent them from many other good actions. Such as attending the gatherings of knowledge and remembrance which would be frequented by poor people.
فيمتنع المتكبر من هذه المجالس بتكبره، وربما كان المسموع منه الذكر والعلم من جملة المساكين، فيأنف أهل الكبر من التردد إلى مجلسه كذلك يفوتهم خير كثير.,"So the arrogant one would miss these gatherings due to his arrogance. Maybe the case would be, that most of the poor people would hear from him knowledge and remembrance. While the people of arrogance turn up their noses at these gatherings thereby missing much good."
وقد أخبر الله تعالى عن المشركين أنهم قالوا: (لولا نُزِّلَ هذا القرآنُ على رجلٍ من القريتين عظيم الزخرف: 31,"Allah, the Most High has informed us about what the idolaters said: “And they said: ‘Why was this Qur’an not sent down upon a great man from [one of] the two cities?” [al-Zukhruf (43): 31]"
يشيرون إلى عظماء مكة والطائف كعتبة بن ربيعة وأخيه شيبة ونحوهما من صناديد قريش وثقيف ذوي الأموال والشرف فيهم ممن كان أكثر مالاً من محمد وأعظم رياسة عندهم،,"They were hinting at the great men of Makkah and Taif such as: ‘Utbah Ibn Rabii’ah and his brother Shaybah and the like, from the brave men of Quraysh and Thaqiif who had wealth and status more than Muhammad (PBUH) and a greater claim to leadership."
ورد عليهم سبحانه بأنه يقسم رحمته كما يشاء، وأنه كما رفع درجات بعضهم على بعض في الدنيا فكذلك يرفعها في الآخرة، وأن رحمته بالنبوة والعلم والإيمان خير مما يجمعونه من الأموال التي تفنى، فهو يخص بهذه الرحمة الدينية من يشاء ويرفعه على أهل النعم الدنيوية،,Allah rejects this by saying that they are trying to share out the mercy of Allah as they themselves saw fit. He also informs them that He raises the ranks of some over others in this life and likewise in the hereafter. And that His mercy of Prophethood; knowledge and faith is better than what they gather from the wealth of this world which will eventually perish. Allah chooses who to bestow His religious mercy from the people of the world.
وقد خص محمداً (بما لم يشركه غيره من هذه النعم كما قال تعالى: (وأنزل الله عليك الكتابَ والحكمةَ وعلَّمكَ ما لم تكنْ تعلمُ وكانَ فضلُ الله عليك عظيماً) النساء: 113.,He chose Muhammad (PBUH) and did not choose anyone else to share with him those favours. As He says: “Allah has revealed to you the Book and wisdom and has taught you what you did not know before. And Allah’s favour upon you is indeed immense.” [al-Nisaa’ (4): 113]
وقد كان علي بن الحسين يجلس في مجلس زيد بن أسلم فيعاتب على ذلك فيقول: إنما يجلس المرء حيث يكون له فيه نفع. أو كما قال: يشير إلى أنه ينتفع بسماع ما لم يسمعه من العلم والحكمة، وزيد بن أسلم أبوه مولى لعمر، وعلي بن الحسين سيد بني هاشم وشريفهم.,"Ali Ibn Al-Husayn use to sit in the gathering of Zayd Ibn Aslam and was rebuked for doing so, so he said: A person should sit wherever there is benefit (hinting that he benefitted from listening to knowledge and wisdom that he did not previously hear)’. Zayd Ibn Aslam’s father was the freed slave of ‘Umar and ‘All Ibn Al-Husayn was a leader of the tribe of Hashim and their noble."
ولما اجتمع الزهري وأبو حازم الزاهد بالمدينة عند بعض بني أمية لما حجّ وسمع الزهري كلام أبي حازم وحكمته أعجبه ذلك، وقال: هو جاري منذ كذا وكذا، وما جالسته وما عرفت أن هذا عنده!.,"When Al-Zuhri and Abu Haazim the ascetic came together in Madinah with some of the tribesmen of Banu Umayyah (during hajj) Zuhri heard the words of Abu Haazim and his wisdom, he was impressed by him. So he stated: ‘He has been my neighbour for such and such a time yet I have not sat with him or knew he had this knowledge."
فقال له أبو حازم: أجل إني من المساكين، ولو كنت من الأغنياء لعرفتني فوبخه بذلك.,"Abu Haazim said to him: ‘I am from the poor people, had I been from the rich or wealthy you would have heard of me!’ he rebuked him for it (not knowing about him).’"
وفي رواية عنه أنه قال له: لو أحببت الله أحببتني، ولكنك نسيت الله فنسيتني.,"In a narration from him he said: ‘If you loved Allah, you would have loved me. However you forgot Allah and you forgot me.’"
يشير إلى أن من أحب الله تعالى أحب المساكين من أهل العلم والحكمة لأجل محبته لله تعالى، ومن غفل عن الله تعالى غفل عن أوليائه من المساكين فلم يرفع بهم رأساً، ولم ينتفع بما اختصهم الله عز وجل به من الحكمة والعلوم النافعة التي لا توجد عند غيرهم من أهل الدنيا.,"Indicating by this that whoever loves Allah, the Most High, loves the poor and needy from the people of knowledge and wisdom due to their love of Allah, the Most High. Whosoever is heedless of Allah and His close allies from the poor people, does not raise an eyebrow for them, will not benefit from the beneficial knowledge and wisdom that Allah has bestowed on them, and it is not to be found with anyone else in the world."
وقد كان علماء السلف يأخذون العلم عن أهله والغالب عليهم المسكنة وعدم المال والرفعة في الدنيا، ويدعون أهل الرياسات والولايات فلا يأخذون عنهم ما عندهم من العلم بالكلية.,"The scholars from among the Salaf used to take knowledge from its people, most of them were poor and did not possess any wealth or status in this world. They would avoid the people of authority and power, and did not take anything from their knowledge at all."
ومنها: أنه يوجب صلاح القلب وخشوعه، وفي المسند عن أبي هريرة أن رجلاً شكى إلى رسول الله (قسوة قلبه، فقال له: ” إن أحببت أن يلين قلبك فأطعم المسكين وامسح رأس اليتيم “.,Also from [the benefits of loving the poor] are: It brings about the rectification the heart and devotion. In the Musnad it is reported on the authority of Abu Hurayrah (radiyAllahu anhu) that a man complained to the Messenger of Allah (PBUH) about the hardness of his heart. So he said to him: “If you wish your heart to be softer then feed the poor and rub the head of an orphan.”
ومنها: أن مجالسة المساكين توجب رضى من يجالسهم برزق الله عز وجل، وتعظم عنده نعمة الله عز وجل عليه بنظره في الدنيا إلى من دونه.,"Also from [the benefits of loving the poor] are: Sitting with the poor makes the person sitting with them pleased with the provisions that Allah, the Mighty and Majestic has given them. Also the favours of Allah he has are magnified in his eyes because he sees those lower than him in the world."
ومجالسة الأغنياء توجي السخط بالرزق، ومد العين إلى زينتهم وما هم فيه، وقد نهى الله عز وجل نبيه عن ذلك فقال تعالى:,"While sitting with rich people makes a person angry with what Allah has given him. He extends his eyes to look at the beauty of what they have and what they enjoy. Whereas Allah, the Mighty and Majestic has forbade his Prophet (PBUH) from that:"
(ولا تَمُدَّنَّ عينيك إلى ما متَّعنا به أزواجاً منهم زَهْرَةَ الحياةِ الدنيا لنفتِنَهم فيه ورزقُ ربِّك خيرٌ وأبقى) طه: 131،,"“Do not extend your eyes longingly toward that which We have given certain of them to enjoy, the splendour of worldly life in order that We may test them by it. Your Lord’s provision is better and longer lasting.” [Taahaa (20): 131]"
وقال النبي : ” انظروا إلى من دونكم ولا تنظروا إلى من فوقكم، فإنه أجدر أن لا تزدروا نعمة الله عليكم “.,"And the Prophet said: “Look at those who are below you (who have less than you) and do not look at those who are above you (those who have more than you), because it is less likely that you will look down on the favours of Allah upon you.”"
قال أبو ذر: أوصاني رسول الله (أن أنظر إلى من دوني ولا أنظر إلى من فوقي، وأوصاني أن أحب المساكين وأن أدنو منهم.,Abu Dharr (radiyAllahu anhu) said: ‘The Messenger of Allah (H) advised me to look at those who were lesser-off than me and not at those who were better-off than me. He also advised me to love the poor and stay close to them.’
وكان عون بن عبد الله بن عتبة بن مسعود يجالس الأغنياء فلا يزال في غمّ، لأنه لا يزال يرى من هو أحسن منه لباساً ومركباً ومسكناً ومطعماً، فتركهم وجالس المساكين فاستراح من ذلك.,"‘Awn Ibn Abdullah Ibn ‘Utbah Ibn Mas’uud used to sit with wealthy people and was always sad. This is because he would always look at those who had better clothes than him, better riding beast than him, better place to live and better food to eat. So he left their gatherings and began to sit with the poor, were he found happiness."
وقد روي عن النبي أنه نهى عائشة من مخالطة الأغنياء. وقال عمر: إياكم والدخول على أهل السعة فإنه مسخطة للرزق.,"It is also narrated from the Prophet (PBUH) that he forbade ‘A’ishah (radiyAllahu ‘anha) from mixing with rich people. ‘Umar (radiyAllahu ‘anhu) said: ‘Beware of entering upon (mixing with) people of wealth, for indeed it makes one ungrateful with his provisions.’"
واعلم أن المسكين إذا أطلق يراد به غالباً من لا مال له يكفيه، فإن الحاجة توجب السكون والتواضع، بخلاف الغني فإنه يوجب الطغيان، ولهذا ذم الفقير المختال وعظم وعيده لأنه عصى بما ينافي فقره، وهو الاختيال والزهو والكبر.,"Know that the word poor person in general means someone who does not have enough wealth to suffice their basic needs for himself. The need makes him deprived and humble, as opposed to the wealth of the rich person it leads him to tyranny. This is why the poor person is blameworthy [sinful] for being arrogant and the threat of punishment is far greater because he has gone against what his poverty negates which is self-conceitedness, boasting and pride."
ولما كان المسكين عند الإطلاق لا ينصرف إلا إلى من لا كفاية له من المال وصى الله تعالى بإيثار المساكين وإطعامهم الطعام، ومدح من يطعمهم، وذم من لا يحض على إطعامهم، وجعل لهم حقاً في أموال الصدقات والفئ وخمس الغنائم وحضور قسمة الأموال.,"In view of the fact that the word ‘miskin’ only applies in general terms to the person who does not have enough to suffice (his needs). Allah, the Most High has recommended that one should give them preference and feed them. He has praised those that feed them, and rebuked those who do not feed them. He also made a portion for them in charity, war booty. a fifth of the war booty [which is taken for the Messenger] and when someone’s will is divided that they keep the poor in mind and try to help them."
وهؤلاء المساكين على قسمين: أحدهما: من هو محتاج في الباطن وقد أظهر حاجته للناس، والثاني: من يكتم حاجته ويظهر للناس أنه غني فهذا أشرف القسمين،,The poor fall into two categories: The first type: The one who is in need but it is not apparent until he makes it known to people. The second type: The one who conceals his need and gives the impression he is not in need of anything. This is the more honourable of the two types.
وقد مدح الله عز وجل هذا في قوله تعالى: (للفقرآءِ الذين أُحْصِروا في سبيلِ الله لا يستطيعون ضرباً في الأرض يحسَبُهم الجاهلُ أغنيآءَ من التَّعفُّفِ تعرفُهم بسيماهم لا يسألون الناسَ إلحافاً) البقرة: 273،,"Allah has praised such a person in His statement: “[Charity is] for the poor who are held back in the way of Allah, unable to travel in the land [in search of livelihood]. The ignorant consider them wealthy because they abstain [from begging]. But you will recognise them by their [characteristic] sign, they do not ask people persistently [or at all]. And whatever good you spend on them—indeed, Allah knows it all.” [al-Baqarah (2): 273]"
وقال النبي : ” ليس المسكين بهذا الطواف الذي ترده اللقمة واللقمتان والتمرة والتمرتان، ولكن المسكين من لا يجد ما يغنيه، ولا يُفطن له فيُتصدق عليه “.,"The Prophet (PBUH) said: “A needy person is not the one who goes from door to door, begging and is turned away with a morsel or two or with a date or two. But a needy person is the one who does not have enough to live upon, and neither from his appearance it occurs (to anyone) that he is needy and should be given charity.”"
وقال بعضهم: هذا المحروم المذكور في قوله عز وجل: (للسآئلِ والمحرومِ) الذاريات: 19،,Some have said that they are the deprived as mentioned in the verse: “And beggars and the destitute received a due share of their wealth.” [Al-Dhaariyaat (51): 19]
فأخبر النبي (أن من كتم حاجته فلم يفطن له أحق باسم المسكين من الذي أظهر حاجته بالسؤال، وأنه أحق بالبر منه، وهذا يدل على أنهم كانوا لا يعرفون من المساكين إلا من أظهر حاجته بالسؤال،,"So the Prophet (PBUH) informed us that whoever conceals his need and it is not known whether he has more right than the one who makes his need apparent by asking, or that he has more right to charity than the other. This shows that they would not know who was in need except those that made their need apparent by asking."
وبهذا فرق طائفة من العلماء بين الفقير والمسكين، فقالوا: من أظهر حاجته فهو مسكين، ومن كتمها فهو فقير.,So a group of the scholars have differentiated between the poor and the needy. They said: ‘Whoever makes his need known to others then he is a miskin. Whereas the one who hides his need then he is a faqiir.’
وفي كلام الإمام أحمد إيماء إلى ذلك، وإن كان المشهور عنه أن التفريق بينهما بكثرة الحاجة وقلتها كقول كثير من الفقهاء، وهذا حيث جمع بين ذكر الفقير والمسكين كما في آية الصدقات، وأما إن أفرد أحد الاسمين دخل فيه الآخر عند الأكثرين.,"In the words of Imam Ahmad there is an indication towards that, even though what is well known is that the difference is the amount of need they have or lack thereof, as is the position of many of the jurisprudents. That is to say that when the faqir and miskin are mentioned together as in the verse about charity. However when one is mentioned without the other then both meanings are included according to most (of the scholars)."
وقد كان كثير من السلف يكتم حاجته ويظهر الغنى تعففاً وتكرماً، منهم: إبراهيم النخعي كان يلبس ثياباً حسناء، ويخرج إلى الناس وهم يرون أنه تحل له الميتة من الحاجة.,Many of the Salaf would hide their need and would show others that they were not in need out of modesty and self-respect. Among them was Ibrahim Al-Nakha’i who use to wear fine clothes when going out while they believed he was in such need that dead meat was permissible for him.
وكان بعض الصالحين يلبس الثياب الجميلة وفي كمه مفتاح دار كبيرة ولا مأوى له إلا المساجد،,One of the righteous would wear beautiful clothes and on his sleeve was a key to a big house while (in reality) he would have nowhere to go except the masjid.
"وكان آخر لا يلبس جبة في الشتاء لفقره، ويقول: بي علة تمنعني من لبس المحشو. وإنما يعني به الفقر شعر:
أن الكريم ليُخفي عنك عُسرته *** حتى تراه غنياً وهو مجهود","Another person would not wear an outer garment in winter (to protect from the cold) due to his poverty and say: I have a problem which prevents me from wearing a padded garment when what he really meant was poverty.
Indeed the honourable is the one who conceals his hardship
Until you see him self-sufficient while in really he is making the effort (to appear as such)."
وكان بعكس هؤلاء من يلبس ثياب المساكين مع الغنى تواضعاً لله عز وجل، وبعداً من الكبر كما كان يفعله الخلفاء الراشدون الأربعة وبعدهم عمر بن عبد العزيز، وكذلك كان جماعة من الصحابة منهم: عبد الله بن عمر، وعبد الله بن عمرو بن العاص وغيرهما رضي الله عنهم،,"This is contrary to those that would wear clothes of poor people even though they were not poor but out of humility towards Allah, the Mighty and Majestic. In order to keep away from arrogance as was done by the four rightly guided caliphs and after them Umar Ibn ‘Abdul-‘Aziiz. Likewise a group of the Companions, among them: Abdullah Ibn Umar, Abdullah Ibn Amr Ibn Al-As and others may Allah be pleased with all of them."
"وروي أن أبا بكر الصديق رضي الله عنه كان ينشد: إذا أردت شريفَ الناس كُلِّهمُ *** فانظُر إلى ملكٍ في زِيِّ مسكين
ذاك الذي حَسُنت في الناس سيرتُه *** وذاك يصلحُ للدُّنيا وللدين","It has been narrated that Abu Bakr (radiyAllahu ‘anhu) use to say:
When you wish to be honourable among all of the people
Look at the king in the clothes of a poor man
The one whose conduct is good among the people
That is the person who is good for his worldly life and religion"
وكان علي رضي الله عنه يعاتب على لباسه فيقول: هو أبعد من الكبر، وأجدر أن يقتدي بي المسلم.,"Ali (radiyAllahu ‘anhu) used to be admonished for the type clothes he dressed in, so he would say: ‘It keeps one furthest away from arrogance and more worthy of a Muslim to follow me by.’"
وعوتب عمر بن عبد العزيز على ذلك فقال: إن أفضل القصد عند الجدة. يعني: أفضل ما اقتصد الرجل في لباسه مع قدرته ووجدانه.,"Umar Ibn ‘Abdul-Aziz was also reproached for the same thing, so he said: ‘The best rationing is when one has the ability. Meaning the best a person rations from his wealth is in his clothes when he has the ability to do spend."
وفي سنن أبي داود وغيره عن النبي أنه قال: ” البذاذة من الإيمان ” يعني: التقشف.,In the Sunan of Abu Dawud and others from the Prophet (PBUH) that he said: “Shabbiness is from imaan” meaning austerity.”
وفي الترمذي عن النبي : ” من ترك اللباس تواضعاً لله عز وجل وهو يقدر عليه دعاه الله يوم القيامة على رؤوس الخلائق حتى يخيره من أي حلل الإيمان شاء يلبسها “.,Reported in Tirmidhii from the Prophet (PBUH) that he said: “Whoever leaves (fine) clothes out of humility towards Allah while he has the ability. Allah will call him on the day of judgement (in front of all creation) until he gives him the choice of any clothes of faith he wishes to wear.”
وخرجه أبو داود من وجه آخر ولفظه: ” من ترك ثوب جمال أحسبه قال: تواضعاً كساه الله حلة الكرامة “.,Also reported by Abu Dawud from another chain with the wording: “Whoever leaves a beautiful garment (I think he said: “Out of humility”) Allah will clothe him with clothes of honour.”
وإنما يذم من ترك اللباس مع قدرته عليه بخلاً على نفسه، أو كتماناً لنعمة الله عز وجل، وفي هذا جاء الحديث المشهور: ” إن الله إذا أنعم على عبد نعمة أحب أن يرى أثر نعمته على عبده “.,"What is blameworthy is when a person leaves good clothes while having the ability [the means], out of miserliness. Or trying to conceal Allah’s favours upon them. In this regard there is a well-known hadith: “Indeed when Allah gives favour to his servant He likes to see the effects of those favours upon him.”"
ومن لبس لباساً حسناً إظهاراً لنعمة الله ولم يفعله اختيالاً كان حسناً. وكان كثير من الصحابة والتابعين يلبسون لباساً حسناً، منهم: ابن عباس، والحسن البصري.,So whosoever wears nice clothes showing the favour of Allah upon himself and not out of arrogance then this is good. Many of Companions and those that came after them use to wear nice clothes such as Ibn ‘Abbas (radiyAllahu anhuma) and Hasan Al-Basri.
وقد صح عن النبي أنه سئل عن الرجل يحب أن يكون لباسه حسناً ونعله حسناً؟ قال: ” ليس ذلك بالكبر، إنما الكبر بطر الحق وغمط الناس “.,"It has been authenticated from the Prophet (PBUH) that he was asked about a man that likes to wear nice clothes and nice shoes? He said: “That is not from arrogance, rather arrogance is to rejecting the truth and looking down upon people."
يعني: التكبر عن قبول الحق والانقياد له، واحتقار الناس وازدراءهم فهذا هو الكبر، فأما مجرد اللباس الحسن الخالي عن الخيلاء فليس بكبر، واحتقار الناس مع رثاثة اللباس كبر.,"In other words: Arrogance is not accepting the truth and complying with it, (at the same time) belittling people and holding them in contempt. This is arrogance. As for just wearing nice clothes, then it is not arrogance. Belittling people while wearing shabby clothes is arrogance."
وقد روي عن النبي أنه كان ماشياً في طريق، وهناك أمة سوداء، فقال لها رجل: الطريق! الطريق! للنبي (. فقالت: الطريق يمنة ويسرة!. فقال النبي : ” دعوها فإنها جبارة “. خرجه النسائي وغيره،,"It has also been narrated from the Prophet (PBUH) that while he was walking there was a black female servant, so a man said to her make way for the Prophet (PBUH)! She said: ‘Let him go to the left or right.’ So the Prophet (PBUH) said: “Leave her for indeed she is arrogant.” Reported by Nasal and others."
وفي رواية للطبراني وغيره: قالوا: يا رسول الله! إنها. يعني: مسكينة. قال: ” إن ذاك في قلبها “. يعني أن الكبر في قلبها وإن كان لباسها لباس المساكين.,In a narration by Tabarani and others: They said: ‘O Messenger of Allah! Indeed she is a poor person.’ He said: “That is something in her heart.” That is to say: The arrogance and pride is in her heart even though her clothes suggest she is a poor person.
وقال الحسن إن قوماً جعلوا التواضع في لباسهم والكبر في صدورهم، إن أحدهم أشد كبراً بمدرعته من صاحب السرير بسريره، وصاحب المنبر بمنبره.,"Al-Hasan [al-Basri] said: ‘A group of people have made humbleness in their clothes and arrogance is their hearts. Some of them have more pride with their outer appearance than a person who owns a bed does with his bed, or a person of the pulpit with his pulpit.’"
قال أحمد ابن أبي الحواري: قال لي سليمان بن أبي سليمان وكان يعدل بأبيه: أي شيء أرادوا بثياب الصوف؟. قلت: التواضع. قال: وما يتكبر أحدهم إلا إذا لبس الصوف!.,Ahmad Ibn Al-Hawaari said: ‘Sulayman said to me (he was like his father) what do they want from wearing wooly clothes?’ I said: ‘Humility.’ He said: ‘None of them becomes arrogance until they actually wear wooly clothes.’
وقال أبو سليمان: يكون ظاهرك قطنياً وباطنك صوفياً. قال أبو الحسين بن بشار: صوف قلبك، والبس القوهي على القوهي. يعني: رفيع الثياب.,"Abu Sulayman said: ‘Let your outward appearance be cotton, and your inner be wool.’ Abul-Hasan Ibn Bashar said: ‘Make your heart from wool, and wear fine clothes.’"
فمتى أظهر الإنسان لباس المساكين لدعوى الصلاح ليشتهر بذلك عند الناس كان ذلك كبراً ورياء، ومن هنا ترك كثير من السلف المخلصين اللباس المختص بالفقراء والصالحين، وقالوا: إنه شهرة.,"So whenever a person shows his appearance as a poor person claiming righteousness in order to become famous among people, then that is arrogance and showing off. For this reason many of the sincere among the Salaf avoided wearing clothes that were seen as clothes worn by the poor and righteous. And they said: ‘It is glory (seeking).’"
ولما قدم سيار أبو الحكم البصرة لزيارة مالك بن دينار لبس ثياباً حسنة ثم دخل المسجد فصلى صلاة حسنة، فرآه مالك ولم يعرفه فقال له: يا شيخ! إني أرغب بك عن هذه الثياب مع هذه الصلاة. فقال له: يا مالك! ثيابي هذه تضعني عندك أم ترفعني؟!,When Sayyar Abul-Hakam came to Basrah to visit Malik Ibn Dinar. He wore fine clothes then entered the masjid and prayed. Malik saw him (without recognising him) and said to him: ‘O Shaikh! I wish to have your clothes and to pray like you.’ So he replied: ‘O Malik! Do these clothes of mine lower me or raise me in status with you?’
قال: بل تضعك. فقال: نعم الثوب ثوب يضع صاحبه عند الناس، ولكن انظر يا مالك لعل ثوبيك هذين يعني: الصوف أنزلاك عند الناس ما لم ينزلاك من الله. فبكى مالك وقام إليه واعتنقه، وقال له: أنشدك الله أنت سيار أبو الحكم؟ قال: نعم.,"He said: ‘Rather they lower you.’ So he replied: ‘Yes.’ The clothes may lower a person in the eyes of people, however look at your clothes (from wool) O Malik, they may bring you down in the eyes of people but not with Allah. So Malik wept and stood up to embrace him. Then he asked him ‘are you Sayyar Abul-Hakam? He said: ‘Yes."
فلهذا كره من كره من السلف كابن سيرين وغيره لباس الصوف حيث صار شعار الزاهدين، فيكون لباسه إشهاراً للنفس، وإظهاراً للزهد،,"For this reason the Salaf disliked wearing clothes made from wool, such as [Imam] Ibn Sirin and others due to the fact that it symbolized ascetic people, clothes that make a person stand out, and make him appear to be a person of humbleness."
وأما النبي فكان يلبس ما وجد، فتارة يلبس لباس الأغنياء من حلل اليمن وثياب الشام ونحوها، وتارة يلبس لباس المساكين فيلبس جبة من صوف أحياناً،,"As for the Prophet (PBUH) he used to wear whatever he could find. So at times he would wear clothes of rich wealthy people such as the garments of Yemen or clothes of the people of Sham. Other times, he would wear clothes like the poor people which would sometimes include wooly clothes."
وأحياناً يتزر بعباءة ويهيئ إبل الصدقة، يعني أنه يطلبها بيده ويصلحها كما يفعل أرباب الإبل بها،,Sometimes he would wear a cloak used when melting tar onto camels to stop certain skin conditions from spreading. As is done by the owners of camels.
ولم يبعث الله نبياً من أهل الكبر، وإنما بعث من لا كبر عنده، ولا يتكبر عن معالجة الأشياء التي يأنف منها المتكبرون كرعاية الإبل والغنم، وإجارة نفسه عند الحاجة إلى الاكتساب.,"Allah did not send His Prophet (PBUH) from the people of arrogance, rather he was sent as someone who had no arrogance whatsoever. Neither did he turn up his nose at jobs that people who are arrogant looked down upon, such as herding camels (and sheep). Also as a labourer for hire when the need arose for him to earn money."
ومن أعطاه الله منهم ملكاً فإنه لم يزل دأبه تواضعاً لله عز وجل كداود وسليمان ومحمد. صلى الله عليهم وسلم تسليماً كثيراً.,"Whoever Allah gave a kingdom to from them it would only increase them in submission to Allah, the Mighty and Majestic like [Prophet] Dawud (alayhis-salaam) [Prophet] Sulayman (alayhis-salam) and Muhammad (PBUH)."
وقد يطلق اسم المسكين ويراد به من استكان قلبه لله عز وجل، وانكسر له وتواضع لجلاله وكبريائه وعظمته وخشيته ومحبته ومهابته،,"The word “miskin” is used meaning to humble one’s heart to Allah, being submissive to His Majesty; His Greatness Fearing Him; Loving Him and His Magnificence."
وعلى هذا المعنى حمل بعضهم الحديث المروي عن النبي أنه قال: ” اللهم أحييني مسكيناً، وأمتني مسكيناً، واحشرني في زمرة المساكين “. خرجه الترمذي من حديث أنس، وخرجه ابن ماجه من حديث ابن عباس،,"Based on this meaning some of them have understood the following hadith reported from the Prophet (PBUH) that he said: “O Allah let me live as a miskin, let me die as a miskin, and raise me up in the company of the miskins (poor people).” Also reported by Ibn Maajah from the hadith of Ibn Abbas (radiyAllahu ‘anhuma)."
وفي حمله على ذلك نظر لأن في تمام حديثيهما ما يدل على أن المراد به المساكين من المال، لأنه ذكر سبقهم الأغنياء إلى الجنة، مع أن في إسناد الحديثين ضعفاً.,"This interpretation is however not accurate because in the entire hadith we find that the meaning of miskeens are the poor people, as it shows that they will they enter Paradise before the rich people. There is weakness in the both chains of narrations in this hadith."
وقد خير النبي بين أن يكون نبياً ملكاً أو عبداً رسولاً، فأشار إليه جبريل أن تواضع. فقال: ” بل عبداً رسولاً “. وكان بعد ذلك لا يأكل متكئاً، ويقول: ” آكل كما يأكل العبد. وأجلس كما يجلس العبد “.,"The Prophet (PBUH) was given the choice of being a Prophet-King or a Servant-Messenger, so Jibril (alayhis-salaam) indicated to him to be more humble so he (PBUH) said: “Of course a Servant-Messenger.” After that he never ate in a reclining position and said: “I eat as a servant eats. I sit as does a servant sit.”"
قال الحسن: قال رسول الله : ” فأعطاني الله لذلك أن جعلني سيد ولد آدم، وأول شافع، وأول مشفع، وأول من تنشق عنه الأرض “.,"Al-Hasan said: ‘The Prophet (PBUH) said: “Allah gave me for making that (choice), (the gift of) being made the leader of all the sons of Adam. The first one to intercede and the first to have his intercession accepted. The first to have the earth open up above (to be resurrected).”"
وصح عنه أنه قال: ” إنما أنا عبد، فقولوا: عبد الله ورسوله “. فأشرف أسمائه: عبد الله، ولهذا سمي بهذا الاسم في القرآن في أفخر مقاماته، فلما حقق (عبوديته لربه حصلت له السيادة على جميع الخلق.,"It has also been authenticated from him that he (PBUH) said: “Indeed I am a servant, so say: ‘Servant of Allah and His Messenger.’ The most noble of names are ‘Abdullah (servant of Allah) so for this reason this name is used for the Prophet (PBUH) in the best of places in the Qur’an. When he (PBUH) established servitude to his Lord, he obtained leadership over all of creation."
كان كثير من العارفين في مناجاته لربه: كفى بي فخراً أني لك عبد، وكفى بي شرفاً أنك لي رب.,"Many of the knowledgeable people use to say in their conversations with Allah: “It is enough of a reason for me to have pride that I am Your servant, and sufficient for me as an honour that you are my Lord.’"
"وكان بعضهم يقول: كلما ذكرت أنه ربي وأنا عبده حصل لي من السرور ما يصلح به بدني:
شرفُ النفوس دخولها في رقِّهم *** والعبدُ يحوي الفخر بالمُتملِّك","Whenever I remember that He is my Lord and I am his servant, it gives me such joy that my body cannot contain.
The honour of souls is entering into servitude
While the slave embraces pride with his possessor"
"وكان أبو زيد البسطامي ينشد:
يا ليتني صِرت شيئاً *** من غير شيء أُعدُّ
أصبحت للكل مولى *** لأنني لك عبدُ","Abu Yaziid Al-Bastaami use to chant:
O if only I became something From nothing to being of worth
I have become master over all
Because I am your slave."
فمن انكسر قلبه لله عز وجل واستكان وخشع وتواضع جبره الله عز وجل، ورفعه بقدر ذلك، وفي الأثر المشهور: أن الله عز وجل قال لموسى على نبينا وعليه السلام حين سأله: أين أجدك؟. قال: عند المنكسرة قلوبهم من أجلي، فإني أدنو منهم كل يوم باعاً ولولا ذلك لانهدموا.,"So whoever submits his heart to Allah, the Most High, and is fearful, showing humility, Allah will aid him and raise him accordingly. In the well-known narration: Allah said to [Prophet] Musa (alayhis-salam) while he asked him: Where can I find you?’ He said: With those whose hearts are broken because of me, indeed I draw closer to them every day by a hand span. If I didn’t then they would be destroyed.’"
وروي عن عبد الله بن سلام أنه فسره، فقال: هم المنكسرة قلوبهم بحب الله عن حب غيره.,‘Abdullah Ibn Salam {radiyAllahu anhu) said while explaining: “They are hearts submitted to the love of Allah away from love of others besides Him.’
وفي الحديث المشهور المرفوع: ” إن الله تعالى إذا تجلى لشيء من خلقه خشع له، فإذا تجلى لقلوب العارفين عظمة الله وجلاله وكبرياؤه اندكت قلوبهم من هيبته، وخشعت وانكسرت من محبته ومخافته “.,"In a famous narration (allegedly) from the Prophet (PBUH) [in which it is claimed he (PBUH) said]: “Indeed, Allah, the Most High when he manifests himself to His creation it fears Him. So when the greatness of Allah, His Majesty and Magnificence is revealed to the hearts of those that have awareness, they lower themselves out of awe for Him, having fear and submitting to Him out of love and fear.”"
"شعر:
مساكين أهل الحب حتى قبورهم *** عليها تراب الذُّلِّ بين المقابر","The poorest of people even love their graves
It is merely dust of humility in among the graveyards"
فالمسكين في الحقيقة من استكان قلبه لربه وخشع من خشيته ومحبته، ولا يكون المسكين ممدوحاً بدون هذه الصفة، فإن من لم يخشع قلبه مع فقره وحاجته فهو جبار كتلك الأمة السوداء التي قال فيها النبي : ” إنها جبارة “.,"The miskin in reality is the one who lowers his heart to his Lord, he fears Him from his piety and loves Him. The miskin can not be worthy of praised except those who have this description. Whoever’s heart does not have fear of Allah in spite of his poverty and need then he is arrogant. Like that black servant that the Prophet (PBUH) said about: “Indeed she is arrogant.”"
وهو إما عائل مستكبر أو فقير مختال، وكلاهما لا ينظر اله إليه يوم القيامة، فالمؤمن من يستكين قلبه لربه ويخشع له ويتواضع، ويظهر مسكنته وفاقته إليه في الشدة والرخاء،,"So he is either destitute and arrogant, or poor and self-conceited. Both types of people Allah will not look at on the Day of Judgment. The believer submits his heart to Allah and is submissive, showing his humility and poverty during times of hardship and prosperity."
أما في حالة الرخاء فإظهار الشكر، وأما في حال الشدة فإظهار الذل والعبودية والفاقة والحاجة إلى كشف الضر،,"So while being in a pleasing state he shows gratitude, and during times of hardship he shows humility, servitude, insufficiency and his need until he is relieved of the hardship."
قال تعالى: (ولقد أخذناهُم بالعذابِ فما استكانوا لربِّهم وما يتضرَّعُون) المؤمنون: 76،,"Allah, the Most High says: “Indeed, We seized them with the punishment, but they did not humble themselves before their Lord nor will they invoke (Allah) with submission to Him.” [Al-Mu’minuun (23): 76]"
فذم من لا يستكين لربه عند الشدة، وكان النبي يخرج عند الاستسقاء متواضعاً متخشعاً متمسكناً. وحبس لمطرف بن عبد الله قريب له فلبس خلقان ثيابه، وأخذ بيده قصبة، وقال: أتمسكن لربي لعله يشفعني فيه.,"So He rebuked those that did not submit themselves to their Lord during their times of hardship. When Prophet (PBUH) used to come out seeking rain, he would do so with humility, fearful of His Lord and would be dressed in a dishevelled way. Mutrif Ibn Abdullah was detained by a relative of his so he wore two worn out garments, and then took hold of a stick and said: I show humility to my lord so that he may intercede for me because of it.’"
ومما يشرع فيه التمسكن لله عز وجل حال الصلاة كما في حديث الفضل بن عباس عن النبي قال: ” الصلاة مثنى مثنى، تشهد في كل ركعتين، وتخشع، وتضرع، وتمسكن، وتقنع يديك يقول: ترفعهما، ويقول: يا رب ثلاثاً، فمن لم يفعل ذلك فهي خداج “. خرجه الترمذي وغيره.,"It has been legislated to show this state of humility to Allah during the prayer as in the hadith of Al-Fadl Ibn Abbas (radiyAllahu ‘anhuma) from the Prophet (PBUH) who said: “The Prayer is two (units), make tashahhud after every two units. Have fear, humility and be in the state of submissiveness to your Lord. Show your need by raising your hands and saying: O my Lord,’ three times. Whoever does not do so then it (the prayer) is aborted.”’ Reported by Tirmidhii and others."
وكذلك يشرع إظهار المسكنة في الدعاء، وخرج الطبراني من حديث ابن عباس قال: رأيت النبي (يدعو بعرفة، ويداه إلى صدره كاستطعام المسكين.,Also it is legislated to show this state of humility in supplications. Tabaraanii reported from the hadith of Ibn Abbas (radiyAllahu ‘anhuma) who said: T saw the Prophet (PBUH) supplicate in Arafat with his hands to his chest like how a poor person asks for food.’
ومن حديثه أيضاً أن النبي قال في دعائه عشية عرفة: ” أنا البائس الفقير، المستغيث المستجير، الوجل المشفق، المقر المعترف بذنبه، أسألك مسألة المسكين، وأبتهل إليه ابتهال المذنب الذليل، وأدعوك دعاء الخائف الضرير “.,"Also from his hadith is what the Prophet (PBUH) said in his supplication during the last part of Arafat: “I am the humble poor person, seeking your aid and assistance. The one who has fear and is caring. The one who acknowledges his sins and like the one who is frightened. I ask you like the poor people, I beseech you like the sinful and humble person. I invoke you like the scared blind person.”"
وكان بعض السلف يجلس بالليل مطرقاً رأسه، ويمد يديه وهو ساكت كحال المسكين المستعطي.,One of the Salaf used to sit at night with his head lowered [bent] down and stretching his hands in silence like a poor beggar.
وقال طاوس: دخل علي بن الحسين الحجر ليلة فصلى، فسمعته يقول في سجوده: عبيدك بفنائك، مسكينك بفنائك، فقيرك بفنائك، سائلك بفنائك. قال طاوس: فحفظتهن، فما دعت بهن في كرب إلا فرج عني.,"Taus said: Ali Ibn Al-Husayn Al-Hajr entered his room one night and prayed. I heard him say in his prostration: T am your slave whom you can cause to perish, your poor person whom you can cause to perish, your needy person whom you can cause to perish and your beggar whom you can cause to perish.’ Taus said: T memorised these words, and I did not invoke those words in any calamity except that it was removed from me.’"
وكان بعض العباد قد حج ثمانين حجة على قدميه، فبينما هو في الطواف وهو يقول: يا حبيبي! يا حبيبي!. فهتف هاتف: ليس ترضى أن تكون مسكيناً حتى تكون حبيباً! فكان بعد ذلك يقول: مسكينك مسكينك.,"One of the worshippers made hajj eighty times by foot. While he was doing tawaf he was saying: ‘O my beloved.’ He heard a voice saying: ‘Are you not be pleased to be a miskin (needy person), until you become a beloved person.’ He went into a daze, after that he started to say: ‘(I am) your miskin, (I am) your miskin.’"
"شعر لابن تيمية رحمه الله:
أنا الفقيرُ إلى ربِّ السموات *** أنا المُسَيْكينُ في مجموع حالاتي
أنا الظَّلوم لنفسي وهي ظالمتي *** والخير إنْ جاءها من عندِه يأتي","Shaikh al-Islam Ibn Taymiyyah (may Allah have mercy upon him) said:
I am in dire need of Allah, the Lord of the heavens
I am weak in every aspect my life
I am oppressive to myself and it oppresses me
All goodness that comes to me is from Him"
قوله : ” وأن تغفر لي وترحمني “: المغفرة والرحمة يجمعان خير الآخرة كله، لأن المغفرة ستر الذنب مع وقاية شره،,The statement of Prophet (PBUH): “and that you forgive me and have mercy on me.” Forgiveness and mercy bring together all of the good of the Hereafter. This is because forgiveness covers sin along with saving you from the evil consequences.
وقد قيل: إنه لا تجتمع المغفرة مع عقوبة عليه، ولذلك سمي المغفر مغفراً، لأنه يستر الرأس ويقيه الأذى، وهذا بخلاف العفو، فإنه يكون تارة قبل العقوبة وتارة بعدها.,"It has been said: Forgiveness does not come together with evil consequences, and for this reason mighfar (cloth worn on the head) is named as such to cover the head and save it from harm. This is the opposite to the word Afu’ (pardon) which means it may sometimes come before the punishment or after."
وأما الرحمة فهي دخول الجنة وعلو درجاتها، وجميع ما في الجنة من النعيم بالمخلوقات، ومن رضى الله عز وجل وقربه ومشاهدته وزيارته فإنه من رحمة الله تعالى،,"As for mercy, then it is to enter Paradise and reach the highest of ranks. Along with all the bliss [or blessings] that is therein from what is created. From the pleasure of Allah is, being close to Him, looking at Him and visiting Him is from the mercy of Allah."
وفي الحديث الصحيح: ” إن الله عز وجل يقول للجنة: أنت رحمتي أرحم بك من أشاء من عبادي “.,"In an authentic hadith (it is mentioned): ‘Indeed Allah the Mighty and Majestic says to Paradise: “You are my mercy, by you I show mercy to whomsoever of my servants I wish.’”"
فكل ما في الجنة فهو من رحمة الله عز وجل، وإنما تنال برحمته لا بالعمل كما قال : ” لن يدخل أحد منكم الجنة بعمله “. قالوا: ولا أنت يا رسول الله؟!. قال: ” ولا أنا إلا أن يتغمدني الله برحمته “.,"Everything that is in Paradise is from His [the Mighty and Majestic] mercy. His mercy cannot be achieved through action alone as he (PBUH) said: “Your actions alone will not save any of you.” They asked: ‘Messenger of Allah, not even you?’ He replied: “Not even me, unless Allah were to envelop me in His mercy.”"
قوله : ” وإذا أردت بقوم فتنة فاقبضني إليك غير مفتون “: المقصود من هذا الدعاء سلامة العبد من فتن الدنيا مدة حياته، فإن قدر الله عز وجل على عباده فتنة قبض عبده إليه قبل وقوعها،,His statement (PBUH): “When you wish a calamity to befall a people to take my life without being put to trial.” The meaning behind this supplication is the safety of the servant from the trials of this world as long as one lives. For if Allah decrees a trial he takes His servant back to Himself (i.e. causes his death) before that trial occurs.
وهذا من أهم الأدعية فإن المؤمن إذا عاش سليماً من الفتن ثم قبضه الله تعالى إليه قبل وقوعها وحصول الناس فيها كان في ذلك نجاة له من الشر كله، وقد أمر النبي (أصحابه أن يتعوذوا بالله من الفتن ما ظهر وما بطن.,"This is from the most important of supplications. Indeed the believer who lives his life free of any trials then Allah takes his life before they occur and the people fall into them, then this is his salvation from all evil. The Prophet (PBUH) ordered his Companion to seek refuge in Allah from trials that are both apparent and hidden."
وفي حديث آخر: ” وجنبنا الفواحش والفتن ما ظهر منها وما بطن “.,In another hadith: “Keep us away from rudeness and trials that are open and hidden.”
وكان يخص بعض الفتن العظيمة بالذكر، فكان يتعوذ بالله في صلاته من أربع، ويأمر بالتعوذ منها: ” أعوذ بالله من عذاب جهنم، ومن عذاب القبر، ومن فتنة المحيا والممات، ومن فتنة المسيح الدجال “.,"He used to single out specific trials by name. He used to seek refuge in his prayer from four things and he used to order others also to seek refuge in these four trails: “I seek refuge in the punishment of the hell fire, from the punishment of the grave, from the trial of life and death and from the trial of the false messiah."
ففتنة المحيا تدخل فيها فتن الدين والدنيا كلها، كالكفر والبدع والفسوق والعصيان. وفتنة الممات يدخل فيها سوء الخاتمة وفتنة الملكين في القبر، فإن الناس يفتنون في قبورهم مثل أو قريباً من فتنة الدجال.,"‘Trial of life’ includes trials of both religion and the world, such as disbelief [in another manuscript—poverty], innovations flagrant sins and disobedience. Trial of death includes a bad ending to a person’s life and the trial of the two angels in the grave. Indeed the people will be put to test in their graves similar to or close to the trial of the anti-Christ."
ثم خص فتنة الدجال بالذكر لعظم موقعها، فإنه لم يكن في الدنيا فتنة قبل يوم القيامة أعظم منها، وكلما قرب الزمان من الساعة كثرت الفتن.,"Then he mentioned the trial of the anti-Christ due to its importance, because there will be no trial before the Day of Judgment greater than the anti-Christ. As the time draws closer to the last hour trials will increase."
وفي حديث معاوية عن النبي أنه قال: ” إنه لم يبق من الدنيا إلا بلاء وفتنة “. وقد أخبر النبي (عن الفتن التي كقطع الليل المظلم، يصبح الرجل فيها مؤمناً ويمسي كافراً، ويمسي مؤمناً ويصبح كافراً، يبيع دينه بعرض من الدنيا.,"In the hadith of Mu’aawiyyah (radiyAllahu ‘anhu) from the Prophet (PBUH) who said: “There will remain nothing in the world except adversity (bald) and trials.” The Prophet (PBUH) informed us of the trails that will come like parts of a dark night, and man will wake up a believer (mu’min) but by evening he will be a disbeliever, selling his religion for some trivial worldly gain.”"
وكان أول هذه الفتن ما حدث بعد عمر رضي الله عنه، ونشأ من تلم قتل عثمان رضي الله عنه، وما ترتب عليه من إراقة الدماء وتفرق القلوب وظهور فتن الدين كبدع الخوارج المارقين من الدين وإظهارهم ما أظهروا،,"The first trial to appear is what happened after the reign ‘Umar (radiyAllahu ‘anhu), the killing of ‘Uthman (radiyAllahu ‘anhu). Along with the consequences that followed from the spilling of blood, the hearts were divided and innovations appeared in the religion. Such as the innovation of Khawaarij apostates of the religion and what they gave rise to."
ثم ظهور بدع أهل القدر والرفض ونحوهم، وهذه هي الفتن التي تموج كموج البحر المذكورة في حديث حذيفة المشهور حين سأله عنها عمر،,Then the appearance of innovations from the people of Qadr (Qadariyyah and Jabariyyah) and Rafidah (Shiite) etc. These trials came like waves in an ocean as mentioned in the famous hadith of Hudayfah (radiyAllahu anhu) when he was asked by ‘Umar (radiyAllahu ‘anhu).
وكان حذيفة رضي الله عنه من أكثر الناس سؤالاً للنبي عن الفتن خوفاً من الوقوع فيها.,Hudayfah (radiyAllahu ‘anhu) use to ask the most questions to the Prophet (PBUH) about trials out of fear of falling into them.
ولما حضره الموت قال: حبيب جاء على فاقة، لا أفلح من ندم! الحمد لله الذي سبق بي الفتنة! قادتها وعلوجها.,"When he came close to dying he said: ‘A beloved (death) has come (to me), upon poverty. The one with regret will not prosper. All praise be to Allah that has made me die before the trial, whose leaders are from the disbelievers (from the non-Arabs)."
وكان موته قبل قتل عثمان رضي الله عنه بنحو من أربعين يوماً، وقيل: بل مات بعد قتل عثمان.,His death was before the murder of ‘Uthman (radiyAllahu ‘anhu) by forty days. Others have said: ‘Rather his death came after the murder of ‘Uthman.’
وكان في تلك الأيام رجل من الصحابة نائماً، فآتاه آتٍ في منامه فقال له: قم! فاسأل الله أن يعيذك من الفتنة التي أعاذ منها صالح عباده، فقام فتوضأ وصلى، ثم اشتكى ومات بعد قليل.,"In those days a man from the Companions was asleep, when a man came to him in his sleep and said to him: ‘Stand up! And ask Allah to give you refuge from the trial that His righteous servants have sought refuge from. So he stood up, made ablution, prayed, then he beseeched Allah and died shordy after.’"
وقد روي عن النبي أنه قال لرجل: ” إذا مت أنا وأبو بكر وعمر وعثمان فإن استطعت أن تموت فمت “، وهذا إشارة إلى هذه الفتن التي وقعت بمقتل عثمان رضي الله عنه.,"It has been narrated from the Prophet (PBUH) that he said to a man: “When I, Abu Bakr, ‘Umar and ‘Uthman die, if you are able to also die then do so.” This is an indication of these trials which occurred with the murder of ‘Uthman (radiyAllahu ‘anhu)."
والدعاء بالموت خشية الفتنة في الدين جائز، وقد دعا به الصحابة والصالحون بعدهم، ولما حج عمر رضي الله عنه آخر حجة حجها استلقى بالأبطح ثم رفع يديه وقال:,To supplicate for death out of fear of trials in the religion is permissible. The Companions and the righteous after them used to do so. When Umar (radiyAllahu ‘anhu) made his last pilgrimage he lay down on a flat piece of land then he raised his hands and said:
اللهم إنه قد كبرت سني، ورق عظمي، وانتشرت رعيتي، فاقبضني إليك غير مضيع ولا مفتون. ثم رجع إلى المدينة فما انسلخ الشهر حتى قتل رضي الله عنه.,"“O Allah I have become old in age, my bones are weak, my rule has spread far and wide so take my life without me being abandoned nor put to trial.” Then he returned to Madiinah and a month did not pass before he was killed. May Allah have mercy upon him.’"
ودعا علي ربه أن يريحه من رعيته حيث سئم منهم فقتل عن قريب. ودعت زينب بنت جحش لما جاءها عطاء عمر من المال فاستكثرته وقالت: اللهم لا يدركني عطاء لعمر بعدها. فماتت قبل العطاء الثاني.,"Ali supplicated to his Lord when he became weary of people he was ruling and shortly after he was also killed. Zainab Bint Jahsh (radiyAllahu ‘anha), supplicated when a gift of wealth came from Umar (radiyAllahu ‘anhu) and she found it was too much, she said: ‘O Allah let not another gift from ‘Umar reach me after this one. She died shortly before the next one came.’"
ولما ضجر عمر بن العزيز من رعيته حيث ثقل عليهم قيامه فيهم بالحق طلب من رجل كان معروفاً بإجابة الدعوة أن يدعو له بالموت، فدعا له ولنفسه بالموت فماتا.,"When ‘Umar Ibn ‘Abdul-‘Aziz became tired with his flock (the people who he ruled over) due to the weight of him establishing the truth over them and trying to fulfil their rights. So he called upon a man who was known for his supplications to be accepted and asked him to supplicate to Allah for death for him. The man supplicated for ‘Umar Ibn ‘Abdul-Aziiz and himself, they both died soon after."
ودعي طائفة من السلف الصالح إلى ولاية القضاء، فاستمهلوا ثلاثة أيام فدعوا لأنفسهم بالموت فماتوا.,"A group of the pious Salaf were called to take control of the judiciary, so they sought a three day respite. Then they supplicated to Allah for death and they died shortly after."
واطلع على حال بعض الصالحين ومعاملاته التي كانت سراً بينه وبين ربه، فدعا الله أن يقبضه إليه خوفاً من فتنة الاشتهار فمات. فإن الشهرة بالخير فتنة كما جاء في الحديث: ” كفى بالمرء فتنة أن يشار إليه بالأصابع، فإنها فتنة “.,"The good deeds of one of the righteous Salaf were discovered, even though he kept it a secret between himself and his Lord. So when he became aware that his good actions were exposed, he asked Allah to take his soul out of fear of the trial of fame and he died shortly after. Indeed fame in relation to good deeds is a trial, as is mentioned in the hadith: “It is enough for a person as a trial that people point to him with their fingers (out of fame), indeed it is a trial.”"
وكان سفيان الثوري يتمنى الموت كثيراً فسئل عن ذلك، فقال: ما يدريني! لعلي أدخل في بدعة، لعلي أدخل فيما لا يحل لي، لعلي أدخل في فتنة، أكون قد مت فسبقت هذا.,"Sufyan Al-Thawrii use to wish for death frequently so he was asked about it, to which he said: ‘I don’t know if I might fall into innovation, or perhaps fall into something not permissible, or fall into trial, so if I die then I would have preceded all of that."
واعلم أن الإنسان لا يخلو من فتنة،,Know that a person is never free from trial.’
قال ابن مسعود: لا يقل أحدكم: أعوذ بالله من الفتن، ولكن ليقل: أعوذ بالله من مضلات الفتن. ثم تلا قوله تعالى: (إنّمآ أموالُكم وأولادكم فتنة) التغابن: 15.,"Ibn Masud (radiyAllahu anhu) said: ‘Let not any one of you say: I seek refuge in Allah from trials’, rather say: ‘I seek refuge from trials that lead one astray.’ Then he read the statement of the Most High: “Your wealth and your children are only a trial.” [al-Taghaabun (64): 15]"
يشير إلى أنه لا يستعاذ من المال والولد وهما فتنة، وفي المسند أن النبي أمر أم سلمة أن تقول: ” اللهم رب محمد اغفر لي ذنبي، وأذهب غيظ قلبي، وأجرني من مضلات الفتن ما أبقيتني “.,"He is referring to the fact that wealth and children should not be sought refuge from as they are trials. In the Musnad it is reported that Prophet (PBUH) ordered Umm Salamah (radiyAllahu anhu) to say: “O Allah, Lord of Prophet Muhammad forgive me my sins, take away the rancour that is in my heart and save me from the trials that lead one astray as long as you keep me (alive).”"
وقد جعل النبي النساء والأموال فتنة، ففي الصحيح عنه قال: ” ما تركت بعدي فتنة أضر على الرجال من النساء “.,The Prophet (PBUH) defined women and wealth as a trial. In the Sahih of Bukhari the Prophet (PBUH) said: “I have not left behind a trial more harmful to the men than women.”
وفيه أيضاً أنه قال: ” والله ما الفقر أخشى عليكم، ولكن أخشى أن تبسط عليكم الدنيا كما بسطت على من كان قبلكم، فتنافسوها كما تنافسوها، فتهلككم كما أهلكتهم “.,"Also reported in Bukhari from the Prophet (PBUH): “By Allah, it is not poverty that I fear for you. Rather I fear that the world will open up to you, as it opened up to those before you. You will compete with each other for it, as they did, and it will destroy you as it destroyed them.”"
وفي صحيح مسلم عنه قال: ” اتقوا النساء، فإن أول فتنة بني إسرائيل كانت في النساء “. وفي الترمذي أنه قال: ” لكل أمة فتنة، وفتنة أمتي المال “.,"Reported in the Sahih of Muslim from the Prophet (PBUH) who said: “Fear women, for indeed the first trial of the children of Israel was women.” Likewise, reported in Tirmidhii that the Prophet (PBUH) said: “Every nation has a (main) trial, and the trial of my nation is wealth.”"
وقد قال الله عز وجل: (وجعلنا بعضَكم لبعض فتنةً أتصبرون وكان ربُّك بصيراً) الفرقان: 20،,"Allah, the Mighty and Majestic says: “And We have made some of you [people] a trial for others— to see if you will have patience? Your Lord Sees everything.” [al-Furqaan (25): 20]"
فالرجل فتنة للمرأة، والمرأة فتنة للرجل، والغني فتنة للفقير، والفقير فتنة للغني، والفاجر فتنة للبر، والبر فتنة للفاجر، والكافر فتنة للمؤمن، والمؤمن فتنة للكافر,"So the man is a trial for the woman and the woman a trial for the man. The wealthy are a trial for the poor, and the poor are a trial for the wealthy. The sinful person is a trial for the righteous person, and the righteous is a trial for the sinful person. The disbeliever is a trial for the believer, and the believer is a trial for the disbeliever."
كما قال تعالى: (وكذلك فَتَنّا بعضَهم ببعضٍ ليقولوآ منَّ الله عليهم من بيننا أليسَ الله بأعلمِ بالشاكرين) الأنعام: 53،,"Allah says: “In this way We have tried some of them by means of others so that they might say, ‘Are these the one’s whom Allah has bestowed His favour upon amongst us?’ Does not Allah know best as to who are thankful [to Him]?” [al-An’aam (6): 53]"
وقال عز وجل: (ونبلوكم بالشرِّ والخير فتنةً) الأنبياء: 35،,And He says: “And We test you with both evil and with good by way of trial. And to Us you all will be returned.” [al-Anbiyaa’ (21): 35]
فجعل كل ما يصيب الإنسان من شر أو خير فتنة، يعني أنه محنة يمتحن بها، فإن أصيب بخير امتحن به شكره، وإن أصيب بشر امتحن به صبره.,"So He made all that befalls a person from good or bad a trial. That is to say, it is a trail that one is tested by. So when they are given good their gratitude is tested, and when evil befalls them their patience is tested."
وفتنة السراء أشد من فتنة الضراء، وقال عبد الرحمن بن عوفرضي الله عنه: بلينا بفتنة الضراء فصبرنا، وبلينا بفتنة السراء فلم نصبر.,The trial of prosperity and ease is more difficult to bear than that of adversity. Abdul-Rahman Ibn ‘Awf (radiyAllahu ‘anhu) said: We were tested with the trial of adversity [in the time of the Messenger (PBUH) and we were patient. When we were tested with the trial of prosperity we were not patient.’
وقال بعضهم: فتنة الضراء يصبر عليها البر والفاجر، ولا يصبر على فتنة السراء إلا صديق.,One of them said: ‘The trial of adversity is something that the sinful and righteous person can bear with patience. But the trial of prosperity can only be endured with patience by the truthful.’
ولما ابتلي الإمام أحمد بفتنة الضراء صبر ولم يجزع، وقال: كانت زيادة في إيماني. فلما ابتلي بفتنة السراء جزع وتمنى الموت صباحاً ومساءاً، وخشي أن يكون نقصاً في دينه.,"When Imam Ahmad was afflicted with the trial of adversity [of whether the Qur’an was a created thing, while the correct belief is that the Qur’an is the Speech of Allah and not created] he was patient and was not restless, he said: It increased me in my faith.’ However when he was tested with the trial of ease he became restless, he wished for death day and night fearing that it was a deficiency in his religion."
ثم أن المؤمن لا بد أن يفتن بشيء من الفتن المؤلمة الشاقة عليه ليمتحن إيمانه كما قال الله تعالى: (ألم ” أحَسِبَ الناسُ أن يُتركوآ أن يقولوآ آمنّآ وهم لا يُفتَنُون ” ولقد فتنّا الذين من قبلهم فليعلمَنَّ الله الذين صدقوا ولَيعلمَنَّ الكاذبين “) العنكبوت: 13،,"Indeed the believer will be put to test with something of trials that are difficult and full of hardship so that their faith is tested as Allah, the Most High says: “Alif, Laam, Meem. Do the people think that they will be left alone (at ease) because they say, ‘We believe and they will not be tested? We have certainly tested those lived before them, and Allah will surely make evident those who are truthful, and He will surely make evident the liars.” [al-Ankabuut (29): 1-3]"
ولكن الله يلطف بعباده المؤمنين في هذه الفتن، ويصبرهم عليها ويثبتهم فيها، ولا يلقيهم في فتنة مهلكة مضلة تذهب بدينهم، بل تمر عليهم الفتن وهم منها في عافية.,"However Allah is kind to His believing servants in these trials, He gives them patience and He rewards them. He does not throw them into trials that lead to misguidance or destruction which take away their religion. Rather these trials come to them while they are in a state of good health."
وأخرج ابن أبي الدنيا من حديث ابن عمر مرفوعاً: ” إن لله ضنائن من عباده يغذوهم في رحمته، ويحييهم في عافية، ويتوفاهم إلى جنته، أولئك الذين تمر عليهم الفتن كقطع الليل المظلم، وهم منها في عافية “.,"Ibn Abii Al-Dunya reported from the hadith of Ibn Umar (radiyAllahu anhuma) directly from the Prophet (PBUH): “Indeed Allah has special people from His servants, they live their life in Allah’s mercy, He keeps them in good health, and take them into His Paradise. They are the ones that trials come to them as parts of the night, while they will be saved from it.”"
والفتن الصغار التي يبتلى بها المرء في أهله وماله وولده وجاره تكفرها الطاعات من الصلاة والصيام والصدقة كذا جاء في حديث حذيفة،,"The minor trials that a person is tested with regarding his family, wealth, children and neighbour can be expiated through acts of obedience such as prayer, fasting and charity. This is what is mentioned in the hadith of Hudayfah (radiyAllahu anhu)."
وروي عنه أنه سأل النبي (، قال: إن في لساني ذرباً، وإن عامة ذلك على أهلي. فقال له: ” أين أنت من الإستغفار؟! “.,"It is narrated by Hudayfah (radiyAllahu anhu) that he asked the Prophet (PBUH) [by saying]: “Indeed my tongue has a sharpness, and most of it is (used) upon my family. So he replied: “Where you are with seeking forgiveness?”"
وأما الفتن المضلة التي يخشى منها فساد الدين فهي التي يستعاذ منها، ويسأل الموت قبلها، فمن مات قبل وقوعه في شيء من هذه الفتن فقد حفظه الله تعالى وحماه،,"As for the trials that lead one astray [from the straight path], the trails which corruption [in the religion] is feared from, are the ones which refuge should be sought from. Death should be asked for before such trials occur. Whoever dies before the trials befall the people, Allah has preserved and protected him."
وفي المسند عن محمود بن لبيد عن النبي قال: ” اثنتان يكرههما ابن آدم: يكره الموت، والموت خير للمؤمن من الفتن، ويكره قلة المال، وقلة المال أقل للحساب “.,"In the Musnad from Mahmud Ibn Labiid (radiyAllahu anhu) from the Prophet (PBUH) who said: “Two things are disliked by the son of Adam: he hates death, but death for the believer is better than the trials. He hates having less wealth, and less wealth means less to answer for [on the Day of Judgement].”"
قوله : ” وأسألك حبك، وحب من يحبك، وحب العمل الذي يبلغني حبك “.,The statement of the Prophet (PBUH): “I ask you for your love and the love of the one who loves you and love of those actions that will draw me closer to your love.”
هذا الدعاء يجمع كل خير، فإن الأفعال الاختيارية من العباد إنما تنشأ عن محبة وإرادة، فإن كانت محبة الله ثابتة في قلب العبد نشأت عنها حركات الجوارح فكانت بحسب ما يحبه الله ويرتضيه،,This supplication gathers all good. Indeed all the chosen actions of the servant come from love and the ability to do good. So if the love of Allah is firm in the servant’s heart then the movements that come from his limbs are according to what Allah loves and is pleased with.
فأحب ما يحبه الله عز وجل من الأعمال والأقوال كلها، ففعل حينئذ الخيرات كلها وترك المنكرات كلها، وأحب من يحبه الله من خلقه،,"Hence the servant loves all those actions and speech which is loved by Allah. The love of Allah will lead a servant to do good and leave all evil actions. And He loves those from His creation, that love Him."
وهذا الدعاء كانت الأنبياء عليهم السلام يدعون به كما في الترمذي عن النبي أن داود عليه السلام كان يقول: ” اللهم إني أسألك حبك، وحب من يحبك، وحب عمل يبلغني إلى حبك، اللهم اجعل حبك أحب إلي من نفسي وأهلي ومن الماء البارد “.,"This supplication was invoked by the Prophets (‘alayhis-salaam) as in Tirmidhii that the Prophet (PBUH) said: “That Dawud (alayhis-salaam) used to say: “O Allah, I ask you for your love, the love of those who love you, and to love those deeds that will bring me closer to your love. O Allah, make your love more beloved to me than myself, my family and even cold water.”’"
وفيه أيضاً أن النبي كان يدعو: ” اللهم ارزقني حبك، وحب من يحبك، وحب عمل يبلغني إلى حبك، اللهم ما رزقتني مما أحب فاجعله قوة لي فيما تحب، وما زويت عني مما أحب فاجعله فراغاً لي فيما تحب “.,"Also reported in Tirmidhii] is that the Prophet used to supplicate: “O Allah, bless me with your love, the love of those that love you, the love of those actions that will bring me closer to your love. O Allah, Whatever you have given from things that I love, make it a source of strength for me to gain your love, and whatever you remove from me from things that I love, then replace it with something you love.”"
وفي حديث مرسل خرجه ابن أبي الدنيا وغيره أن النبي (كان يقول: ” اللهم اجعل حبك أحب الأشياء إلي، وخشيتك أخوف الأشياء عندي، واقطع عني حاجات الدنيا بالشوق إلى لقائك، وإذا أقررت أعين أهل الدنيا من دنياهم فأقرر عيني من عبادتك “.,"In a mursal hadith, it has been reported by Ibn Abii Al-Dunya and others that the Prophet (PBUH) used to say: “O Allah make your love the most beloved thing to me, your fear the most feared thing to me, cut off my needs [or desire] of the world with eagerness to meet you. When the eyes of the people of the world are cooled by things from this world, make my eyes cool with your worship.”"
ومن كان همه طلب محبة الله عز وجل أعطاه الله فوق ما يريده من الدنيا تبعاً،,"Whoever is only concerned with seeking the love of Allah, then Allah will give him above what he needs from the world as a result."
قال بعض السلف: لما توفي داود عليه السلام أرسل الله عز وجل إلى سليمان عليه السلام: ألك حاجة تسألني إياها؟. فقال سليمان: أسأل الله أن يجعل قلبي يحبه كما كان قلب أبي داود يحبه، وأن يجعل قلبي يخشاه كما كان قلب أبي داود يخشاه.,"One of the Salaf said: ‘When Dawud (alayhis-salam) died, Allah sent (a Messenger) to Sulayman (asking him): ‘Do you have a need that you want to ask me?’ Sulayman replied: ‘I ask Allah that He make my heart love Him the same as my father Dawud use to love Him. And that He makes my heart fear Him as the heart of my father Dawud use to fear Him.’"
فشكر الله له ذلك وأعطاه ملكاً لا ينبغي لأحد من بعده.,So Allah was pleased with him and gave him a kingdom that He gave to nobody else besides him.’
ومحبة الله تعالى على درجتين: إحداهما: واجبة، وهي المحبة التي توجب للعبد محبة ما يحبه الله من الواجبات، وكراهة ما يكرهه من المحرمات،,The Love of Allah is of two levels: One of them is: Obligatory. This love brings about for the servant the love of all that Allah loves from the obligatory actions. And to hate all those forbidden actions that He hates.
فإن المحبة التامة تقتضي الموافقة لمن يحبه في محبة ما يحبه، وكراهة ما يكرهه خصوصاً فيما يحبه ويكرهه من المحب نفسه فلا تصح المحبة بدون فعل ما يحبه المحبوب من محبة، وكراهة ما يكرهه المحبوب من محبة.,"Indeed complete love necessitates agreement (for the one that is loved, or beloved) in loving whatever he loves, and hating whatever he hates, especially in those things that the one loving, loves and hates himself. So love is not valid if it is without doing what the beloved wants from the one who loves him, and hates what the beloved hates from the one who loves him."
"وسئل بعض العارفين عن المحبة، فقال: الموافقة في جميع الأحوال. وأنشد:
ولو قلتَ لي: مُتْ. مُتْ سمعاً وطاعة *** وقلتُ لداعي الموت: أهلاً ومرحبا","One of those who had knowledge was asked about love, to which he replied: Agreement in all instances. He then chanted:
If you said to me die, I would die out of hearing and obeying
And I would say to the caller of death welcome"
"وأنشد بعضهم:
تعصى الإلهَ وتزعُمُ حبَّه *** هذا لعمري في القياسِ شنيعُ
لو كان حبُّك صادقاً لأطعته *** إن المحبَّ لمن يحبُّ مُطيعُ","Another person said:
You disobey Allah while you claim love of Him
Then this, is by my life, a heinous comparison
Indeed the one who loves is obedient to his beloved"
ومتى أخل العبد ببعض الواجبات، أو ارتكب بعض المحرمات فمحبته لربه غير تامة، فالواجب عليه المبادرة بالتوبة، والاجتهاد في تكميل المحبة المفضية لفعل الواجبات كلها واجتناب المحرمات كلها،,"So whenever a servant fails to meet some of the obligations, or falls into some of the forbidden actions, then his love for his Lord is incomplete. He must rush to repent, and strive hard to perfect his love which will lead him to perform all the obligatory actions and avoid all forbidden acts."
وهذا معنى قول النبي : ” لا يزني الزاني حين يزني وهو مؤمن، ولا يسرق السارق حين يسرق وهو مؤمن، ولا يشرب الخمر حين يشربها وهو مؤمن “.,"This is the meaning of the statement of the Prophet (PBUH): “A fornicator does not fornicate while he is a believer, nor does a thief steal while he is a believer. A person does not drink alcohol while he is believer.”"
فإن الإيمان الكامل يقتضي محبة ما يحبه الله، وكراهة ما يكرهه الله عز وجل والعمل بمقتضى ذلك، فلا يرتكب أحد شيئاً من المحرمات أو يخل بشيء من الواجبات إلا لتقديم هوى النفس المقتضي لارتكاب ذلك على محبة الله تعالى المقتضية لخلافه.,"Indeed complete faith necessitates loving that which Allah loves, and hating what He hates, along with doing the actions that go with (having that love). So no one falls into any of the forbidden actions or falls short in any of the obligations except that he has put forward his own desires over the love of Allah, the Most High, which would make him do the opposite of that."
الدرجة الثانية من المحبة: درجة المقربين، وهي أن يمتلئ القلب بمحبة الله تعالى حتى توجب له محبة النوافل، والاجتهاد فيها، وكراهة المكروهات، والانكفاف عنها، والرضا بالأقضية والأقدار المؤلمة للنفوس لصدورها عن المحبوب،,"The second level of love: The level of those that are close. This is to have the heart filled with love to the point that it makes the person love even the optional actions, and striving to perform them. Hating the forbidden things and staying well away from them. Being pleased with the things that have been predestined which cause pain to the souls, because they have come from the one who is beloved."
كما قال عامر بن قيس: أحببت الله حباً هوّن علي كل مصيبة، ورضاني بكل بلية، فلا أبالي مع حبي إياه على ما أصبحت عليه ولا على ما أمسيت.,"As ‘Amir Ibn Qais said: ‘I loved Allah to the point where any affliction that befell me was made light, He pleased me with every trial. So I don’t care because of my love for Him, in which state I enter upon the morning or evening.’"
وقال عمر بن عبد العزيز لما مات ولده الصالح: إن الله أحب قبضه، وإني أعوذ بالله أن يكون لي محبة في شيء من الأمور يخالف محبة الله. وكان يقول: إذا أصبحت فمالي سرور إلا في مواقع القضاء والقدر..,"Amir Umar Ibn Abdul-‘Aziz said after his pious father had died: ‘Indeed Allah loved for him to be taken, and I seek refuge in having love for something which opposes the love of Allah.’
He used to say: ‘When I woke up in the morning, I find no other happiness except in places that predestination and pre-decree have occurred.’"
"يا من يعز علينا أن نفارقهم *** وِجدَانُنا كلَّ شيءٍ بعدَكم عدمُ
إن كان سرَّكم ما قد بُليت به *** فما لجرحٍ إذا أرضاكُمُ ألمُ
وحسب سلطان الهوى أن يلذّ فيه كل ما يؤلم.","Some of them chanted:
O the one whose separation we find most difficult
Our hearts are no more after you
if your happiness is in what I’m afflicted with
Then what are wounds when pain is what pleases you
In line with control of the heart
To find sweetness in all that brings pain"
كان عمار بن ياسر رضي الله عنه يقول: اللهم لو أعلم أنه أرضى لك عني أن أرمي بنفسي من هذا الجبل فأتردى فأسقط فعلت، ولو أعلم أنه أرضى لك أن أوقد ناراً عظيمة فأقع فيها فعلت،,Ammar Ibn Yaasir (radiyAllahu ‘anhu) used to say: ‘O Allah if I knew that it was most pleasing to you that I throw myself from this mountain and tumble down then I would have done it. If I knew that it was pleasing to you that I light a large fire and then fall into it I would have done so.
ولو أعلم أنه أرضى لك عني أن ألقي نفسي في الماء فأغرق نفسي فعلت، ولا أقول هذا إلا وأريد وجهك، وأنا أرجو أن لا تخيبني وأنا أريد وجهك.,If I knew that it was pleasing to you that I throw myself into the water and drown I would have done it. Indeed I only say this out of desire for your face. I hope you will not prevent me from your face while that is all I seek.’
وقتل لبعض الصحابة ولدان في الجهاد، فعزاه الناس فيهما فبكى وقال: ما أبكي لفقدهما، إنما أبكاني كيف كان رضاهما عن الله حيث أخذتهما السيوف.,"One of the righteous Salafs two sons were killed in the way of Allah, so people came to pay their condolences so he cried and said: T do not weep because of their loss, rather I weep (wondering) how their (effort in) pleasing Allah was at the time when the swords took them.’"
وكان بعض العارفين يطوف بالبيت، فهجمت القرامطة على الناس فقتلوهم في الطواف، فوصلوا إليه فلم يقطع الطواف حتى سقط من ضرب السيوف صريعاً وأنشد:,One of the knowledgeable people was going around the Ka’bah when the Qaraamita (Shite sect) attacked the people killing many in their wake whilst they were going around the Ka’bah. When they reached this knowledgeable person he did not stop doing what he was doing until he fell down from the blows of their swords so he said:
ترى المحبين صرعى في ديارهم *** كفتيةِ الكهف لا يدرون كم لبِثُوا,"You see those that have love falling down in their homes
Like the youth of the cave who did not know
how long they remained"
"أقل ثمن المحبة بذل الروح:
بدمِ المحبِّ يُباع وصلُهُم *** فمن ذا الذي يبتاعُ بالثمنِ","The least price a person with love can pay is with his soul:
With the blood of the loving one he sells to reach them
So who is there that will pay the price"
قال بعض العارفين: إن كنت تسمح ببذل روحك في هذه الطريق، وإلا فلا تشتغل بالترهات:,"One of the knowledgeable people said: ‘Either you are ready to sell your soul in this way, or you do not busy yourself with falsehood.’"
"خاطر بروحك في هوانا واسترح *** إن شئت تحظى بالمحلِّ الأعظمِ
لا يشغُلَنَّك شاغلٌ عن وَصْلِنا *** وانهض على قدمِ الرجاء وقدّمِ","Take a chance with your soul in our love and then take rest
If you wish to lay claim to a greater place
Do not be distracted from reaching us
Stand up on the foot of hope and send forth"
ولما كانت محبة الله عز وجل لها لوازم، وهي محبة ما يحبه الله عز وجل من الأشخاص والأعمال، وكراهة ما يكرهه من ذلك، سأل النبي الله تعالى مع محبته محبة شيئين آخرين،,"As the love of Allah, the Mighty and Majestic has prerequisites, which is love that which Allah loves from people and their actions and hating what He hates. The Prophet (PBUH) asked Allah with his love for Allah and love of two more things."
أحدهما: محبة من يحب ما يحبه الله تعالى، فإن من أحب الله أحب أحباءه فيه ووالاهم، وأبغض أعداءه وعاداهم كما قال النبي : ” ثلاث من كن فيه وجد بهن حلاوة الإيمان: أن يكون الله ورسوله أحب إليه مما سواهما، وأن يحب المرء لا يحبه إلا الله *** ” الحديث.,"Firstly: Love that which Allah, the Most High loves. So whoever loves Allah, loves those that Allah loves and ally themselves to them. Hating His enemies and those that show enmity to them as the Prophet (PBUH) said: “Three attributes that if they are found in someone will have the sweetness of faith: That Allah and His Messenger are more beloved to him than everybody else, and that a person only loves for the sake of Allah… the rest of the hadith.”"
وأعظم من تجب محبته في الله تعالى أنبياؤه ورسله، وأعظمهم نبيه محمد الذي افترض الله على الخلق كلهم متابعته، وجعل متابعته علامة لصحة محبته,"The ones deserving to be loved the most for Allah, are His Prophets and Messengers. His greatest Prophet (PBUH) is Muhammad, the one whom Allah has ordered His creation to follow. He also made following him a sign of the truthfulness of their love for Him."
كما قال تعالى: (قُلْ إنْ كنتم تُحِبُّون الله فاتَّبِعوني يُحبِبْكُم الله ويغفرْ لكم ذُنُوبَكم) آل عمران: 31،,"As Allah, the Most High says: “Say, [O Muhammad], ‘If you love Allah, then follow me, [so] Allah will love you and forgive you your sins. Allah is Ever-Forgiving, Most Merciful.”’ [Aal-Imraan (3): 31]"
وتوعد من قدم محبة شيء من المخلوقين على محبته ومحبة رسوله ومحبة الجهاد في سبيله في قوله تعالى:,"And He has warned in the following verse those who give precedence to the love of something He created over loving Him, loving His Messenger, and loving to strive in His path:"
(قل إن كان آبآؤكم وأبنآؤكم وإخوآنُكم وأزوآجُكم وعشيرتُكم وأموالٌ اقترفْتُموها وتجارةٌ تخشَون كسادَها ومساكنُ ترضَونهآ أحبَّ إليكم من الله ورسولهِ وجهادٍ في سبيلهِ فتربَّصوا) التوبة: 24.,"“Say, [O Muhammad], ‘If your fathers or your sons or your brothers or your wives or your relatives or any wealth which you have obtained, or any business you fear may slump, or any house which pleases you, are more beloved to you than Allah and His Messenger and striving in His cause, then wait until Allah brings about His command. Allah does not guide people who are deviators.’” [al-Tawbah (9): 24]"
ووصف المحبين له باللين للمؤمنين: من الرأفة بهم والرحمة والمحبة لهم، والشدة على الكافرين: من البغض لهم والجهاد في سبيله،,He described those who have love for Him as being gentle with the believers: by having compassion; mercy and love for them. And being firm towards those who do not believe: by detesting [their disbelief] and striving in the way of Allah.
فقال تعالى: (فسوفَ يأتي الله بقومٍ يُحبُّهم ويُحبُّونَه أذِلَّةٍ على المؤمنينَ أعِزَّةٍ على الكافرين يجاهدون في سبيلِ الله ولا يخافون لومة لآئم) المائدة: 54.,"He, the Most High, says: “O you who have believed! if any of you renounce your religion—Allah will bring forth [in place of you] a people He will love and who will love Him, [who are] humble toward the believers, stern to the unbelievers, who strive in the way of Allah and do not fear the blame of any critic. That is the unbounded favour of Allah, which He bestows it upon whom He wills. And Allah is All-Encompassing and All-Knowing.” [Al-Maa’idah (5): 54]"
والثاني: محبة ما يحبه الله تعالى من الأعمال وبها يبلغ إلى حبه، وفي هذا إشارة إلى أن درجة المحبة لله تعالى إنما تنال بطاعته وبفعل ما يحبه،,"Secondly: The love of what Allah, the Most High, loves of those actions that will draw you closer to reach His love. Here there is an indication that the level of Allah’s love is reached only through acts of obedience and those things that He loves."
فإذا امتثل العبد لأوامر مولاه وفعل ما يحبه أحبه الله تعالى ورقاه إلى درجة محبته كما في الحديث الإلهي الذي خرجه البخاري: ” وما تقرب إلي عبدي بمثل أداء ما افترضت عليه، ولا يزال عندي يتقرب إلي بالنوافل حتى أحبه “.,"So when a servant implements the commands of Allah their Protector, and does what Allah, the Most High, loves, He raises him to the level of His love as in the hadith qudsi collected by Bukhari: “My servant does not get closer to me in a way better than performing what I have made obligatory upon him. My servant continues to get closer to me by doing optional good deeds, until I love him.”"
فأفضل ما تستجلب به محبة الله عز وجل فعل الواجبات، وترك المحرمات، ولهذا جعل النبي من علامات وجدان حلاوة الإيمان أن يكره أن يرجع إلى الكفر كما يكره أن يلقى في النار.,"The best actions that bring about the love of Allah is by doing the obligatory deeds, and leaving bad deeds. For this reason the Prophet (PBUH) made a sign of finding sweetness of faith to hate to return to disbelief as a person would hate to be thrown into the fire."
وسئل ذو النون: متى أحب ربي؟. قال: إذا كان ما يكرهه عندك أمر من الصبر. ثم بعد ذلك الاجتهاد في نوافل الطاعات، وترك دقائق المكروهات والمشتبهات.,"Dhun-Nun was asked: “When will I love my Lord?’ He said: ‘When what He hates is more distasteful to you than patience.’ Then after that to strive in doing the optional good deeds, and leaving those small issues that are disliked or not clear."
ومن أعظم ما تحصل به محبة الله تعالى من النوافل: تلاوة القرآن، وخصوصاً مع التدبر، قال ابن مسعود: لا يسأل أحدكم عن نفسه إلا القرآن، فمن أحب القرآن فهو يحب الله ورسوله.,"From the greatest of optional good deeds to obtain the love of Allah is reading the Qur’an, especially with contemplation. Ibn Mas’uud (radiyAllahu anhu) said: ‘No one should ask about themselves, except that they use the Qur’an to evaluate themselves with. Whoever loves the Qur’an then he loves Allah and His Messenger.’"
ولهذا قال النبي لمن قال: إني أحب سورة (قل هو الله أحد) لأنها صفة الرحمن. فقال: ” أخبروه أن الله يحبه “.,This is why the Prophet (PBUH) said to the one who said he loved Surah Ikhlaas because it was a description of the Most Merciful: “Inform him that Allah loves him.”
وقال أبو سلمة بن عبد الرحمن: لما قدم النبي المدينة خطب، فقال في خطبته: ” إن أحسن الحديث كتاب الله، قد أفلح من زينه الله في قلبه، وأدخله في الإسلام بعد الكفر، واختاره على ما سواه من الأحاديث، إنه أحسن الحديث وأبلغه، أحبوا من أحب الله، وأحبوا الله من كل قلوبكم “.,"Abu Salaamah Ibn ‘Abdul-Rahman said: ‘When the Prophet (PBUH) came to Madiinah he gave a sermon and in it he said: “Indeed the best speech is the speech of Allah, successful is he who Allah beautifies with the Qur’an in his heart, enters into Islam after disbelief, and He chose it (the Qur’an) over all other speech. Indeed it is the best of speech and most eloquent. Love whomever Allah loves and love Allah with all your heart.”"
"وكان بعضهم يكثر تلاوة القرآن ثم فتر عن ذلك فرأى في المنام قائلاً يقول له:
إن كنت تزعم حُبِّي *** فلِمَ جفوت كتابي
أما تدبّرت ما في *** هـ من لطيف عتابي
فاستيقظ وعاد إلى تلاوته.","One of them used to read the Qur’an abundantly and then became tired from doing so. He then saw in a dream someone saying to him:
If you claim to love me
Why have you deserted my book
Have you not pondered?
Over my kind reproach
He soon woke up and returned to reading"
ومن الأعمال التي توصل إلى محبة الله تعالى وهي من أعظم علامات المحبين: كثرة ذكر الله عز وجل بالقلب واللسان، قال بعضهم: ما أدمن أحد ذكر الله إلا وأفاد منه محبة الله تعالى.,"Among the actions that help us reach the love of Allah the Most High, and it is among the greatest signs of those that love. Always remembering Allah, the Mighty and Majestic, in the heart and on the tongue. One of them said: ‘No one is addicted to the remembrance of Allah except that he benefits by achieving the love of Allah.’"
وقال ذو النون: من أدمن ذكر الله قذف الله في قلبه نور الاشتياق إليه. وقال بعض التابعين: علامة حب الله كثرة ذكره، فإنك لن تحب شيئاً إلا أكثرت ذكره.,"Dhun-Nun said: ‘Whoever is accustomed to remembering Allah, Allah will ignite in his heart a flame which will make him yearn to (meet) Allah.’ One of the Companions of the Prophet’s (PBUH) said: ‘The sign of the love of Allah is excessive remembrance of Him, for indeed you do not love anything except you remember it a lot.’"
وقال فتح الموصلي: المحب لله لا يجد مع حب الله للدنيا لذة، ولا يغفل عن ذكر الله طرفة عين. المحبون إن نطقوا نطقوا بالذكر، وإن سكتوا اشتغلوا بالفكر:,"Fath Al-Mousali said: ‘The one who loves Allah does not find in the world any pleasure, nor does he forget to remember Allah for even a blink of an eye. So those that have this love when they speak, speak with remembrance of Allah, and when they are silent are busy with reflection."
فإن نطقتُ فلم ألفظ بغيركم *** وإن سكتُّ فأنتم عند إضماري,"If I speak I will not do so without mentioning You
And in my silence You are still the cause"
"ومن علامات المحبين لله وهو ما يحصل به المحبة أيضاً حب الخلوة بمناجاة الله تعالى، وخصوصاً في ظلمة الليل:
الليلُ لي ولأحبابي أسامرهم *** قد اصطفيتهم كي يسمعوا ويعوا","Among the signs of those that love Allah, and it is something also that will help obtain the love of Allah, is love of being alone to converse with Allah, the Most High, especially during the night:
The night is for me and for my loved ones
I will talk to them [at night]
So let me talk to them at our times of gathering"
قال الفضيل: يقول الله عز وجل: كذب من ادعى محبتي فإذا جنه الليل نام عني، أليس كل حبيب يجب الخلوة بحبيبه، ها أنا مطلع على أحبابي إذا جنهم الليل جعلت أبصارهم في قلوبهم، ومثلت نفسي بين أعينهم،,"Fudayl said: Allah, the Mighty and Majestic says: ‘Those that claim to love me have lied, if when night time falls they are sleep. Does not everyone who loves someone want to be alone with them? Here I am watching my beloved, when the night falls upon them, they put their eyes in their hearts and I present myself in front of them.’"
فخاطبوني على المشاهدة، وكلموني على حضوري، غداً أقر عين أحبابي في جنتي:,"So address me in view of me, and speak to me in my presence, tomorrow I will make the eyes of those that love me cool in my gardens."
تنامُ عيناك وتشكو الهوى *** لو كنت صَبّاً لم تكن نائماً,"Your eyes sleep and (yet) you complain of (lack of) affection
If you were in love, you would not be asleep"
قلوب المحبين جمرة تحت فحمة الليل، كلما هبّ عليها نسيم السحر التهبت، وأنشد:,"The hearts of those that love are like stones under the darkness of the night, every time the gentle wind of early morning bustles it bursts into flames."
"يذكرني مَرُّ النسيم عهودَكم *** فأزدادُ شوقاً كلما هبت الريحُ
أراني إذا ما أظلمَ الليلُ أشرقت *** بقلبيَ من نارِ الغرام مصابيحُ","The passing of the gentle breeze reminds me of your love
I increase in yearning each time it passes me by
I see myself each time the night comes lit up
By lamps with the fire of passion in my heart"
"كلما جن الغاسق حن العاشق:
لو أنك أبصرت أهل الهوى *** إذا غابت الأنجُمُ الطُلَّعُ
فهذا ينوح على ذنبه *** وهذا يُصلي وذا يركعُ من لم يكن","As the night time comes in the one who has love starts to yearn:
If only you were to see the people of affection
When the stars appear
Here someone lamenting their sins
Another praying and bowing"
"له مثل تقواهم لم يدر ما الذي أبكاهم، ومن لم يشاهد جمال يوسف لم يدر ما الذي آلم قلب يعقوب. وسئل السري السقطي عن حاله فأنشد:
من لم يَبِت والحبُّ حشوُ فؤادِه *** لم يدرِ كيف تُفتَّتُ الأكباد","So the one who does not have their piety will not comprehend what makes them weep, in the same way whoever did not witness the beauty of Yusuf does not understand the pain Ya’quub felt in his heart. Al-Siri Al-Saqti said about his condition:
Whoever sleeps while his heart is being squeezed
Cannot then realize (the feeling) of his insides crumbling"
أين رجال الليل؟! أين ابن أدهم والفضيل! ذهب الأبطال وبقي كل بطال، يا من رضي من الزهد بالزي، ومن الفقر بالاسم، ومن التصوف بالصوف، ومن التسبيح بالسبح،,"Where are the men of the night? Where are (the likes of) Ibn Adham and Fudayl? The heroes have gone and the idle remain. You who are pleased with just the appearance of being humble, or just being poor in name, or wearing wool as your only means of showing humility, and from praising (Allah) just beads."
أين فضل ” الفضيل “؟! أين جد ” الجنيد “؟! أين سر ” السري “؟! أين بشر ” بشر “؟! أين همة ” ابن أدهم “؟! ويحك إن لم تقدر على معرفة ” معروف ” فاندب على ربع ” رابعة “,Where is the virtue of Fudayl? Where is the striving of Junayd? Or the secret of Siri? Or the joy of Bishr? Or the zeal of Ibn Adham? Woe unto you if you’re not able to know what is good then lament those gone forth.
"وأنشد:
هاتيك رُبُوعهم وفيها كانوا *** بانوا عنها فليتَهم ما بانوا
ناديتُ وفي حشاشتي نيرانُ: *** يا دارُ متى تحوَّلَ السكانُ؟!","Here lie there empty fields where they used to be
All withered away so accuse what destroyed them
I called out while in my heart there was fire
O place when did your people leave you"
يا من كان له قلب فانقلب، يا من كان له وقت مع الله فذهب، قيام الأسحار يستوحش لك، صيام النهار يسأل عنك، ليالي الوصال تعاتبك على انقطاعك:,"O you who has change of heart! You who had time with Allah then it went away, standing in the early hours is longing for you. Fasting during the day is asking about you. The nights rebuke you for cutting them off from them:"
"تشاغلتم عنّا بصُحبةِ غيرنا *** وأظهرتم الهُجران ما هكذا كُنَّا
وأقسمتُمُ أن لا تحولوا عن الهوى *** فقد وحياةِ حِلتم وما حِلنا
لياليَ كنا نجتني من ثماركم *** فقلبي إلى تلك الليالي لقد حنّا","Have you become busy with others away from us?
Showing abandonment this is not how we use to be
You swore not to change your love
You have freed yourself from a life of love while we haven’t
Nights we take from your fruits
My heart yearns for those nights (to return)"
إخواني! مجالس الذكر شراب المحبين، وترياق المذنبين (قد عَلِمَ كُلُّ أُناسٍ مشربَهم) البقرة: 60،,"My brothers, the gatherings of remembrance are the drink of those people of love and an antidote for those that have sinned: “Each (group of) people knew its own watering place.” [al-Baqarah (2): 60]"
مجالس الذكر مآتم الأحزان، فهذا يبكي لذنوبه، وهذا يندب لعيوبه، وهذا يتأسف على فوات مطلوبه، وهذا يتلهف لإعراض محبوبه، وهذا يبوح بوجده، وهذا ينوح على فقده،,"The gatherings of remembrance end sorrow, so someone weeps over his sins, another due to his faults, another regretful still for missing what he sought, while another grieving the rejection of his beloved, someone announcing his passion, while another still bewailing his loss (or distance from it)."
"وأنشد: ما أذكرُ عيشنا الذي قد سلفا *** إلا وجفَ القلبُ وكم قد وجفا
واهاً لزماننا الذي كان صفا *** بل واأسفاً لفقده واأسفا","I don’t reminisce our life that has passed by
Except that the heart has become faded and deserted
Woe be to days gone by that were pure
How sorrowful, and will my sorrow bring what is lost?"
"غيره:
يا ليتنا بزمزم والحِجْرِ *** يا جيرتنا قُبيلَ يوم النَّفْرِ
فهل يعود ما مضى من عُمُري *** ما كنت أدري يا ليتني لا أدري","Only if we were at the water of Zamzam and the black stone
O our amazement just before the last days of pilgrimage
Will the best days of my life return
I know what I wished for I did not know"
كأني أرى الخلع خلعت على المقبولين، كأني أرى الملائكة تصافح التائبين، تعالوا نبكي على المطرودين:,"As if I see those accepted being taken away. As if I can see angels greeting those who repent, come let us weep over the rejected:"
"ما زلتُ دهراً لِلِّقَا مُتعرِّضاً *** ولطالما قد كُنتُ عنّا مُعرِضا
جانَبْتَنا دهراً فلما لم تجدْ *** عِوضاً سوانا صِرتَ تبكي ما مضى","Time ceases not to be exposed for pleasure
As long as it turns away from us
Time evaded us and did not find
A substitute besides us so you wept over past times"
"لو كنت لازمت الوقوفَ ببابنا *** لَلبستَ من إحسانِنا خِلَع الرضا
لكن تركتَ حقوقَنا وهجرتنا *** فلذاك ضاقَ عليكَ مُتَّسَعُ الفَضا","If you had stayed standing by our door
You would have worn from our kindness and removed pleasure
Instead you left our rights and abandoned us
So the world grew narrow in spite of its great expanse"
تم بحمد الله وحسن توفيقه.,The hook is now complete.
عَنْ عَبْدِ اللَّهِ بْنِ مَسْعُودٍ رَضِيَ اللَّهُ عَنْهُ قَالَ: قَالَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: «إِنَّ الْإِسْلَامَ بَدَأَ غَرِيبًا وَسَيَعُودُ كَمَا بَدَأَ غَرِيبًا فَطُوبَى لِلْغُرَبَاءِ» قِيلَ: وَمَنْ هُمْ يَا رَسُولَ اللَّهِ؟ قَالَ: «الَّذِينَ يُصْلِحُونَ إِذَا فَسَدَ النَّاسُ»,"1. On the authority of ibn Mas”ud that the Messenger of Allah said, “Islam began as something strange and it will return to being something strange, so tuba to the strangers!” It was asked of him, “Messenger of Allah, who are they?’ He replied, “Those who correct the affairs at a time when the people become corrupt.”"