.
5
- باب المراقبة
Watchfulness
قال
الله تعالى ( الشعراء 219 ، 220 ) : { الذي يراك حين تقوم وتقلبك في الساجدين
}
وقال تعالى ( الحديد 4 ) : { وهو معكم أينما كنتم }
وقال تعالى ( آل عمران
6 ) : { إن الله لا يخفى عليه شيء في الأرض ولا في السماء }
وقال تعالى ( الفجر
14 ) : { إن ربك لبالمرصاد }
وقال تعالى ( غافر 19 ) : { يعلم خائنة الأعين وما
تخفي الصدور }
والآيات في الباب كثيرة معلومة
Allah, the
Exalted, says:
"Who sees you
(O Muhammad (PBUH)) when you stand up (alone at night for Tahajjud prayers). And
your movements among those who fall prostrate (to Allah in the five compulsory
congregational prayers)". (26:218,219)
"And He is
with you (by His Knowledge) wheresoever you may be". (57:4)
"Truly,
nothing is hidden from Allah, in the earth or in the heaven". (3:5)
"Verily, your
Rubb is Ever Watchful (over them)". (89:14)
"Allah knows
the fraud of the eyes, and all that the breasts conceal". (40:19)
60
- وأما الأحاديث فالأول عن عمر بن الخطاب رضي الله عنه قال : بينما نحن عند رسول
الله صلى الله عليه و سلم ذات يوم إذ طلع علينا رجل شديد بياض الثياب شديد سواد
الشعر لا يرى عليه أثر السفر ولا يعرفه منا أحد حتى جلس إلى النبي صلى الله عليه و
سلم فأسند ركبتيه إلى ركبتيه ووضع كفيه على فخذيه وقال : يا محمد أخبرني عن الإسلام
؟ فقال رسول الله صلى الله عليه و سلم : [ الإسلام أن تشهد أن لا إله إلا الله وأن
محمدا رسول الله وتقيم الصلاة وتؤتي الزكاة وتصوم رمضان وتحج البيت إن استطعت إليه
سبيلا ] قال صدقت . فعجبنا له يسأله ويصدقه قال : فأخبرني عن الإيمان ؟ قال : [ أن
تؤمن بالله وملائكته وكتبه ورسله واليوم الآخر وتؤمن بالقدر خيره وشره ] قال صدقت .
قال : فأخبرني عن الإحسان ؟ قال : [ أن تعبد الله كأنك تراه فإن لم تكن تراه فإنه
يراك ] قال : فأخبرني عن الساعة ؟ قال : [ ما المسئول عنها بأعلم من السائل ] قال :
فأخبرني عن أماراتها ؟ قال : [ أن تلد الأمة ربتها وأن ترى الحفاة العراة العالة
رعاء الشاء يتطاولون في البنيان ] ثم انطلق فلبثت مليا ثم قال : [ يا عمر أتدري من
السائل ؟ ] قلت : الله ورسوله أعلم . قال : [ فإنه جبريل أتاكم يعلمكم دينكم ] رواه
مسلم
ومعنى [ تلد الأمة ربتها ] : أي سيدتها . ومعناه : أن تكثر السراري حتى تلد
الأمة السرية بنتا لسيدها وبنت السيد في معنى السيد . وقيل غير ذلك
و [ العالة ]
: الفقراء
وقوله [ مليا ] أي زمانا طويلا وكان ذلك
ثلاثا.
. ' 60-
Umar bin
Al-Khattab (May Allah be pleased with them) said: Once we were sitting in the
company of Messenger of Allah (PBUH) when there appeared a man dressed in very
white clothes and having extraordinary black hair. No signs of fatigue of
journey appeared on him and he was known to none of us. He sat down facing the
Prophet (PBUH) leaning his knees against the knees of the Prophet (PBUH) and
placing both of his palms over his two thighs and said, "O Muhammad
(PBUH)! Tell me about Islam". He
(PBUH)replied, "Islam is to
testify that none has the right to be worshipped but Allah, and that Muhammad
(PBUH) is the Messenger of Allah; that you observe Salat (prayers), pay Zakat,
observe Saum (fasting) of Ramadan and perform Hajj (pilgrimage) of the House,
provided you have resources of making journey to it.'' He
replied: "You have
spoken the truth". We were
surprised to see that he had asked him and confirmed the correctness of the
answers. He then enquired: "Tell me about
Iman". He (PBUH)
said. "It is to
believe in Allah, and His Books, and His Messengers and the Last Day and that
you believe in foreordainment, its bad and good consequences.'' He
said, "You have
spoken the truth.'' He then enquired: "Tell me about
Ihsan.'' He (PBUH) said, "It is to
worship Allah as if you are seeing Him; and although you do not see Him, He sees
you". He
enquired: "Inform me
about the Hour (i.e., the Day of Resurrection)". He (PBUH)
replied, "I have no
more knowledge thereof than you". He
said, "Inform me
about some of its signs". He (PBUH)
said, "They are -
that a bondswoman gives birth to her own master, and that you will find the
barefooted, naked, poor shepherds competing one another in the construction of
higher buildings". Then he
departed. The Messenger of Allah kept silent for a while then he said to
me, "O `Umar! Do
you know who the questioner was?'' I replied, "Allah and His
Messenger know better". The Prophet
(PBUH) said, "He was Jibril
(Gabriel); he came to you to teach you your religion".
[Muslim].
Commentary:
This Hadith is known as 'Hadith Jibril'. It mentions the basics of Islam the
details of which are known to every Muslim. Al-Qadr (Divine foreordainment)
means that Allah already knows and had recorded everything that will happen
until the Day of Resurrection. Now whatever happens is in accordance with that
knowledge and writing.
What is meant by its good and bad consequences can be illustrated by saying that
tranquillity, prosperity and abundance of crops come in the category of good
consequences. Famine, calamities and troubles, etc., fall in the list as evil
consequences. But we regard them good or bad according to our own understanding;
otherwise, every action of Allah has some wisdom and expedience which are known
to Him Alone.
61
- الثاني عن أبي ذر جندب بن جنادة وأبي عبد الرحمن معاذ بن جبل رضي الله عنهما عن
رسول الله صلى الله عليه و سلم قال : [ اتق الله حيثما كنت وأتبع السيئة الحسنة
تمحها وخالق الناس بخلق حسن ] رواه الترمذي وقال حديث
حسن.
. 61-
Abu Dharr and
Mu`adh bin Jabal (May Allah be pleased with them) reported that: Messenger of
Allah (PBUH) said, "Fear Allah
wherever you are, do good deeds after doing bad ones, the former will wipe out
the latter, and behave decently towards people".
[At-Tirmidhi].
Commentary:
Virtue obliterates vice means that virtue becomes an atonement for sin. But this
applies to minor sins only because major ones will not be forgiven without
sincere repentance. Similar is the case of encroachment on public rights which
will not be forgiven without their compensation.
62
- الثالث عن ابن عباس رسول الله قال : كنت خلف النبي صلى الله عليه و سلم يوما فقال
: [ يا غلام إني أعلمك كلمات : احفظ الله يحفظك احفظ الله تجده تجاهك إذا سألت فسأل
الله وإذا استعنت فاستعن بالله واعلم أن الأمة لو اجتمعت على أن ينفعوك بشيء لم
ينفعوك إلا بشيء قد كتبه الله لك وإن اجتمعوا على أن يضروك بشيء لم يضروك إلا بشيء
قد كتبه الله عليك رفعت الأقلام وجفت الصحف ] رواه الترمذي وقال حديث حسن
صحيح
وفي رواية غير الترمذي : [ احفظ الله تجده أمامك تعرف إلى الله في الرخاء
يعرفك في الشدة واعلم أن ما أخطأك لم يكن ليصيبك وما أصابك لم يكن ليخطئك واعلم أن
النصر مع الصبر وأن الفرج مع الكرب وأن مع العسر يسرا ].
62-
Ibn Abbas
(May Allah be pleased with them) said: One day, I was riding behind the Prophet
(PBUH) when he said, "O boy! I will
instruct you in some matters. Be watchful of Allah (Commandments of Allah), He
will preserve you. Safeguard His Rights, He will be ever with you. If you beg,
beg of Him Alone; and if you need assistance, supplicate to Allah Alone for
help. And remember that if all the people gather to benefit you, they will not
be able to benefit you except that which Allah had foreordained (for you); and
if all of them gather to do harm to you, they will not be able to afflict you
with anything other than that which Allah had pre-destined against you. The pens
had been lifted and the ink had dried up".
[At-Tirmidhi].
Another
narration is: Messenger of Allah (PBUH) said, "Safeguard the
Commandments of Allah, you will find Him before you. Remember Him in prosperity
and He will remember you in adversity. Be sure that which you miss, was not to
hit you; and what hits you, was never to miss you. Remember that the Help of
Allah is obtained with patience, and relief emerges after distress, prosperity
follows adversity, and hardship is followed by ease".
Commentary:
1. No one has
the power to change the Decision of Allah.
2. Whatever
trouble one has to suffer in this world, it does not last for ever. Every
trouble is followed by prosperity, pleasure and happiness.
3. One should
never ask other than Allah anyone's help in supernatural way because it amounts
to ascribing partnership with Allah. If a person is mindful of the Rights of
Allah, then Allah, in return takes care of his needs and helps
him.
63
- الرابع عن أنس رضي الله عنه قال : إنكم لتعملون أعمالا هي أدق في أعينكم من الشعر
كنا نعدها على عهد رسول الله صلى الله عليه و سلم من الموبقات ] رواه
البخاري
وقال [ الموبقات ] : المهلكات.
. 63-
Anas (May
Allah be pleased with him) said: You indulge in (bad) actions which are more
insignificant to you than a hair while we considered them at the time of
Messenger of Allah (PBUH) to be great destroying sins".
[Al-Bukhari].
Commentary:
The less fear of Allah, one has the more disobedient he becomes to Him. As the
fear of Allah decreases, one becomes more bold in committing sins. As the
Companions of the Prophet (PBUH) were intensely fearful of Allah, they were
afraid of committing even very minor sins.
64
- الخامس عن أبي هريرة رضي الله عنه عن النبي صلى الله عليه و سلم قال : [ إن الله
تعالى يغار وغيرة الله أن يأتي المرء ما حرم الله عليه ] متفق عليه
و [ الغيرة ]
بفتح الغين وأصلها الأنفة.
. 64-
Abu Hurairah
(May Allah be pleased with him) reported: The Prophet (PBUH) said, 'Verily,
'Allah, the Exalted, becomes angry, and His Anger is provoked when a person does
what Allah has declared unlawful".
[Al-Bukhari
and Muslim].
Commentary:
Commitment of unlawful acts calls for the displeasure and Wrath of
Allah.
65
- السادس عن أبي هريرة رضي الله عنه أنه سمع النبي صلى الله عليه و سلم يقول : [ إن
ثلاثة من بني إسرائيل أبرص وأقرع وأعمى أراد الله أن يبتليهم فبعث إليهم ملكا .
فأتى الأبرص فقال : أي شيء أحب إليك ؟ قال : لون حسن وجلد حسن ويذهب عني الذي قد
قذرني الناس . فمسحه فذهب عنه قذره وأعطي لونا حسنا وجلدا حسنا . قال : فأي المال
أحب إليك ؟ قال : الإبل أو قال البقر . ( شك الراوي ) فأعطي ناقة عشراء فقال بارك
الله لك فيها
فأتى الأقرع فقال : أي شيء أحب إليك ؟ قال : شعر حسن ويذهب عني هذا
الذي قذرني الناس . فمسحه فذهب عنه وأعطي شعرا حسنا . قال : فأي المال أحب إليك ؟
قال : البقر فأعطي بقرة حاملا قال بارك الله لك فيها
فأتى الأعمى فقال : أي شيء
أحب إليك ؟ قال : أن يرد الله إلي بصري فأبصر الناس . فمسحه فرد الله إليه بصره .
قال : فأي المال أحب إليك ؟ قال : الغنم . فأعطي شاة والدا . فأنتج هذان وولد هذا
فكان لهذا واد من الإبل ولهذا واد من البقر ولهذا واد من الغنم . ثم إنه أتى الأبرص
في صورته وهيئته فقال : رجل مسكين قد انقطعت بي الحبال في سفري فلا بلاغ لي اليوم
إلا بالله ثم بك أسألك بالذي أعطاك اللون الحسن والجلد الحسن والمال بعيرا أتبلغ به
في سفري . فقال : الحقوق كثيرة . فقال : كأني أعرفك : ألم تكن أبرص يقذرك الناس
فقيرا فأعطاك الله ؟ فقال : إنما ورثت هذا المال كابرا عن كابر . فقال : إن كنت
كاذبا فصيرك الله إلى ما كنت . وأتى الأقرع في صورته وهيئته فقال له مثل ما قال
لهذا ورد عليه مثل ما رد هذا . فقال : إن كنت كاذبا فصيرك الله إلى ما كنت
وأتى
الأعمى في صورته وهيئته فقال : رجل مسكين وابن سبيل انقطعت بي الحبال في سفري فلا
بلاغ لي اليوم إلا بالله ثم بك أسألك بالذي رد عليك بصرك شاة أتبلغ بها في سفري .
فقال : قد كنت أعمى فرد الله إلي بصري فخذ ما شئت ودع ما شئت فوالله لا أجهدك اليوم
بشيء أخذته لله عز و جل . فقال : أمسك مالك فإنما ابتليتم فقد رضي عنك وسخط على
صاحبيك ] متفق عليه
و [ الناقة العشراء ] بضم العين وفتح الشين وبالمد وهي :
الحامل
قوله [ أنتج ] وفي رواية [ فنتج ] معناه : تولى نتاجها . والناتج للناقة
كالقابلة للمرأة
وقوله [ ولد هذا ] هو بتشديد اللام : أي : تولى ولادتها . وهو
بمعنى أنتج في الناقة . فالمولد والناتج والقابلة بمعنى لكن هذا للحيوان وذاك
لغيره
قوله [ انقطعت بي الحبال ] هو بالحاء المهملة والباء الموحدة : أي
الأسباب
وقوله [ لا أجهدك ] معناه : لا أشق عليك في رد شيء تأخذه أو تطلبه من
مالي . وفي رواية البخاري [ لا أحمدك ] بالحاء المهملة والميم ومعناه : لا أحمدك
بترك شيء تحتاج إليه كما قالوا : ليس على طول الحياة ندم : أي على فوات
طولها
. 65- 65-
Abu Hurairah
(May Allah be pleased with him) said that: He heard the Prophet (PBUH)
said: "There were
three men among the Banu Israel, one leper, one bald and one blind. Allah wanted
to test them. He therefore, sent to them an angel who came to the leper and
asked him what he would like best. He replied: "A good
colour, a good skin and to be rid of what makes me loathsome to
people". He (the
angel) rubbed him and his loathsomeness vanished and he was given a good colour
and a good skin. He then asked him what type of property he would like best. The
leper replied that he would like camels - [or perhaps he said cattle, for Ishaq
(one of the subnarrator of the Hadith) was uncertain, either said: 'Camels,' or:
'Cattle']. He was given a pregnant she-camel. The angel invoked for Allah's
Blessing on it. The angel then went to the bald man and asked him what he would
like best and he replied: "Good hair and
to be rid of what makes me loathsome to people". The angel ran
his hand over him and he was given good hair. He then asked him what property he
would like best. He replied that he would like cattle, so he was given a
pregnant cow. The angel invoked Allah's Blessing on it. The angel then went to
the blind man and asked him what he would like best, and he
replied: "I wish that
Allah restore my sight to me so that I may see people.'' Thereupon the angel ran
his hand over him and Allah restored his sight. The angel then asked what
property he would like best. He replied that he would like sheep, so he was
given a pregnant ewe. Flocks and herds were produced for the three men, the
first having a valley full of camels, the second one, a valley full of cows and
the third one full of sheep. Then the angel came in the form of a leper, to the
one who had been a leper, and said: "I am a poor
man and my resources have been exhausted in my journey, and my only means of
reaching my destination are dependent on Allah and then on you, so I ask you by
Him Who gave you the good colour, the good skin and the property, for a camel by
which I may get to my destination". He
replied: "I have many
dues to pay.'' The angel then said: "I think I
recognize you. Were you not a leper whom people found loathsome and a poor man
to whom Allah gave property?'' He replied: "I inherited
this property through generations". The angel
said: "If you are
telling a lie, may Allah return you to your former condition". The angel
went in the form of a bald man to the one who had been bald, and said the same
as he had said to the former and received a similar reply. So he
said: "If you are
telling a lie, may Allah return you to your former condition". The angel
then went to the one who had been blind and said: "I am a poor
traveller and my resources have been exhausted in my journey. My only means of
reaching my destination are dependant on Allah and then on you, so I ask you by
Him Who restored your eyesight for a sheep by which I may get to the end of my
journey". He
replied: "Yes, I was
blind. Allah restored my eyesight, so take what you wish and leave what you
wish. I swear by Allah that I shall not argue with you today to return anything
you take, as I give it for Allah's sake". The angel
said: "Keep your
property. You have all simply been put to a test, and Allah is pleased with you
and displeased with both of your companions".
[Al-Bukhari
and Muslim].
Commentary:
This Hadith tells us that abundance of property and wealth is also a trial. He
alone succeeds in this trial who in the midst of his riches does not forget
about Allah's Status and his own status. Rather than becoming proud of his
wealth, he takes pleasure in spending it in fulfilling the needs of people and
expresses gratitude to Him in practical terms. Those who take an opposite course
are regarded unsuccessful because on account of their wrong attitude, they tend
to falsehood, pride and miserliness which cause the displeasure of
Allah..
66
- السابع عن أبي يعلى شداد بن أوس رضي الله عنه عن النبي صلى الله عليه و سلم قال :
[ الكيس من دان نفسه وعمل لما بعد الموت والعاجز من أتبع نفسه هواها وتمنى على الله
] رواه الترمذي وقال حديث حسن
قال الترمذي وغيره من العلماء : معنى [ دان نفسه ]
: حاسبها.
5
- باب المراقبة
Watchfulness
قال
الله تعالى ( الشعراء 219 ، 220 ) : { الذي يراك حين تقوم وتقلبك في الساجدين
}
وقال تعالى ( الحديد 4 ) : { وهو معكم أينما كنتم }
وقال تعالى ( آل عمران
6 ) : { إن الله لا يخفى عليه شيء في الأرض ولا في السماء }
وقال تعالى ( الفجر
14 ) : { إن ربك لبالمرصاد }
وقال تعالى ( غافر 19 ) : { يعلم خائنة الأعين وما
تخفي الصدور }
والآيات في الباب كثيرة معلومة
Allah, the
Exalted, says:
"Who sees you
(O Muhammad (PBUH)) when you stand up (alone at night for Tahajjud prayers). And
your movements among those who fall prostrate (to Allah in the five compulsory
congregational prayers)". (26:218,219)
"And He is
with you (by His Knowledge) wheresoever you may be". (57:4)
"Truly,
nothing is hidden from Allah, in the earth or in the heaven". (3:5)
"Verily, your
Rubb is Ever Watchful (over them)". (89:14)
"Allah knows
the fraud of the eyes, and all that the breasts conceal". (40:19)
60
- وأما الأحاديث فالأول عن عمر بن الخطاب رضي الله عنه قال : بينما نحن عند رسول
الله صلى الله عليه و سلم ذات يوم إذ طلع علينا رجل شديد بياض الثياب شديد سواد
الشعر لا يرى عليه أثر السفر ولا يعرفه منا أحد حتى جلس إلى النبي صلى الله عليه و
سلم فأسند ركبتيه إلى ركبتيه ووضع كفيه على فخذيه وقال : يا محمد أخبرني عن الإسلام
؟ فقال رسول الله صلى الله عليه و سلم : [ الإسلام أن تشهد أن لا إله إلا الله وأن
محمدا رسول الله وتقيم الصلاة وتؤتي الزكاة وتصوم رمضان وتحج البيت إن استطعت إليه
سبيلا ] قال صدقت . فعجبنا له يسأله ويصدقه قال : فأخبرني عن الإيمان ؟ قال : [ أن
تؤمن بالله وملائكته وكتبه ورسله واليوم الآخر وتؤمن بالقدر خيره وشره ] قال صدقت .
قال : فأخبرني عن الإحسان ؟ قال : [ أن تعبد الله كأنك تراه فإن لم تكن تراه فإنه
يراك ] قال : فأخبرني عن الساعة ؟ قال : [ ما المسئول عنها بأعلم من السائل ] قال :
فأخبرني عن أماراتها ؟ قال : [ أن تلد الأمة ربتها وأن ترى الحفاة العراة العالة
رعاء الشاء يتطاولون في البنيان ] ثم انطلق فلبثت مليا ثم قال : [ يا عمر أتدري من
السائل ؟ ] قلت : الله ورسوله أعلم . قال : [ فإنه جبريل أتاكم يعلمكم دينكم ] رواه
مسلم
ومعنى [ تلد الأمة ربتها ] : أي سيدتها . ومعناه : أن تكثر السراري حتى تلد
الأمة السرية بنتا لسيدها وبنت السيد في معنى السيد . وقيل غير ذلك
و [ العالة ]
: الفقراء
وقوله [ مليا ] أي زمانا طويلا وكان ذلك
ثلاثا.
. ' 60-
Umar bin
Al-Khattab (May Allah be pleased with them) said: Once we were sitting in the
company of Messenger of Allah (PBUH) when there appeared a man dressed in very
white clothes and having extraordinary black hair. No signs of fatigue of
journey appeared on him and he was known to none of us. He sat down facing the
Prophet (PBUH) leaning his knees against the knees of the Prophet (PBUH) and
placing both of his palms over his two thighs and said, "O Muhammad
(PBUH)! Tell me about Islam". He
(PBUH)replied, "Islam is to
testify that none has the right to be worshipped but Allah, and that Muhammad
(PBUH) is the Messenger of Allah; that you observe Salat (prayers), pay Zakat,
observe Saum (fasting) of Ramadan and perform Hajj (pilgrimage) of the House,
provided you have resources of making journey to it.'' He
replied: "You have
spoken the truth". We were
surprised to see that he had asked him and confirmed the correctness of the
answers. He then enquired: "Tell me about
Iman". He (PBUH)
said. "It is to
believe in Allah, and His Books, and His Messengers and the Last Day and that
you believe in foreordainment, its bad and good consequences.'' He
said, "You have
spoken the truth.'' He then enquired: "Tell me about
Ihsan.'' He (PBUH) said, "It is to
worship Allah as if you are seeing Him; and although you do not see Him, He sees
you". He
enquired: "Inform me
about the Hour (i.e., the Day of Resurrection)". He (PBUH)
replied, "I have no
more knowledge thereof than you". He
said, "Inform me
about some of its signs". He (PBUH)
said, "They are -
that a bondswoman gives birth to her own master, and that you will find the
barefooted, naked, poor shepherds competing one another in the construction of
higher buildings". Then he
departed. The Messenger of Allah kept silent for a while then he said to
me, "O `Umar! Do
you know who the questioner was?'' I replied, "Allah and His
Messenger know better". The Prophet
(PBUH) said, "He was Jibril
(Gabriel); he came to you to teach you your religion".
[Muslim].
Commentary:
This Hadith is known as 'Hadith Jibril'. It mentions the basics of Islam the
details of which are known to every Muslim. Al-Qadr (Divine foreordainment)
means that Allah already knows and had recorded everything that will happen
until the Day of Resurrection. Now whatever happens is in accordance with that
knowledge and writing.
What is meant by its good and bad consequences can be illustrated by saying that
tranquillity, prosperity and abundance of crops come in the category of good
consequences. Famine, calamities and troubles, etc., fall in the list as evil
consequences. But we regard them good or bad according to our own understanding;
otherwise, every action of Allah has some wisdom and expedience which are known
to Him Alone.
61
- الثاني عن أبي ذر جندب بن جنادة وأبي عبد الرحمن معاذ بن جبل رضي الله عنهما عن
رسول الله صلى الله عليه و سلم قال : [ اتق الله حيثما كنت وأتبع السيئة الحسنة
تمحها وخالق الناس بخلق حسن ] رواه الترمذي وقال حديث
حسن.
. 61-
Abu Dharr and
Mu`adh bin Jabal (May Allah be pleased with them) reported that: Messenger of
Allah (PBUH) said, "Fear Allah
wherever you are, do good deeds after doing bad ones, the former will wipe out
the latter, and behave decently towards people".
[At-Tirmidhi].
Commentary:
Virtue obliterates vice means that virtue becomes an atonement for sin. But this
applies to minor sins only because major ones will not be forgiven without
sincere repentance. Similar is the case of encroachment on public rights which
will not be forgiven without their compensation.
62
- الثالث عن ابن عباس رسول الله قال : كنت خلف النبي صلى الله عليه و سلم يوما فقال
: [ يا غلام إني أعلمك كلمات : احفظ الله يحفظك احفظ الله تجده تجاهك إذا سألت فسأل
الله وإذا استعنت فاستعن بالله واعلم أن الأمة لو اجتمعت على أن ينفعوك بشيء لم
ينفعوك إلا بشيء قد كتبه الله لك وإن اجتمعوا على أن يضروك بشيء لم يضروك إلا بشيء
قد كتبه الله عليك رفعت الأقلام وجفت الصحف ] رواه الترمذي وقال حديث حسن
صحيح
وفي رواية غير الترمذي : [ احفظ الله تجده أمامك تعرف إلى الله في الرخاء
يعرفك في الشدة واعلم أن ما أخطأك لم يكن ليصيبك وما أصابك لم يكن ليخطئك واعلم أن
النصر مع الصبر وأن الفرج مع الكرب وأن مع العسر يسرا ].
62-
Ibn Abbas
(May Allah be pleased with them) said: One day, I was riding behind the Prophet
(PBUH) when he said, "O boy! I will
instruct you in some matters. Be watchful of Allah (Commandments of Allah), He
will preserve you. Safeguard His Rights, He will be ever with you. If you beg,
beg of Him Alone; and if you need assistance, supplicate to Allah Alone for
help. And remember that if all the people gather to benefit you, they will not
be able to benefit you except that which Allah had foreordained (for you); and
if all of them gather to do harm to you, they will not be able to afflict you
with anything other than that which Allah had pre-destined against you. The pens
had been lifted and the ink had dried up".
[At-Tirmidhi].
Another
narration is: Messenger of Allah (PBUH) said, "Safeguard the
Commandments of Allah, you will find Him before you. Remember Him in prosperity
and He will remember you in adversity. Be sure that which you miss, was not to
hit you; and what hits you, was never to miss you. Remember that the Help of
Allah is obtained with patience, and relief emerges after distress, prosperity
follows adversity, and hardship is followed by ease".
Commentary:
1. No one has
the power to change the Decision of Allah.
2. Whatever
trouble one has to suffer in this world, it does not last for ever. Every
trouble is followed by prosperity, pleasure and happiness.
3. One should
never ask other than Allah anyone's help in supernatural way because it amounts
to ascribing partnership with Allah. If a person is mindful of the Rights of
Allah, then Allah, in return takes care of his needs and helps
him.
63
- الرابع عن أنس رضي الله عنه قال : إنكم لتعملون أعمالا هي أدق في أعينكم من الشعر
كنا نعدها على عهد رسول الله صلى الله عليه و سلم من الموبقات ] رواه
البخاري
وقال [ الموبقات ] : المهلكات.
. 63-
Anas (May
Allah be pleased with him) said: You indulge in (bad) actions which are more
insignificant to you than a hair while we considered them at the time of
Messenger of Allah (PBUH) to be great destroying sins".
[Al-Bukhari].
Commentary:
The less fear of Allah, one has the more disobedient he becomes to Him. As the
fear of Allah decreases, one becomes more bold in committing sins. As the
Companions of the Prophet (PBUH) were intensely fearful of Allah, they were
afraid of committing even very minor sins.
64
- الخامس عن أبي هريرة رضي الله عنه عن النبي صلى الله عليه و سلم قال : [ إن الله
تعالى يغار وغيرة الله أن يأتي المرء ما حرم الله عليه ] متفق عليه
و [ الغيرة ]
بفتح الغين وأصلها الأنفة.
. 64-
Abu Hurairah
(May Allah be pleased with him) reported: The Prophet (PBUH) said, 'Verily,
'Allah, the Exalted, becomes angry, and His Anger is provoked when a person does
what Allah has declared unlawful".
[Al-Bukhari
and Muslim].
Commentary:
Commitment of unlawful acts calls for the displeasure and Wrath of
Allah.
65
- السادس عن أبي هريرة رضي الله عنه أنه سمع النبي صلى الله عليه و سلم يقول : [ إن
ثلاثة من بني إسرائيل أبرص وأقرع وأعمى أراد الله أن يبتليهم فبعث إليهم ملكا .
فأتى الأبرص فقال : أي شيء أحب إليك ؟ قال : لون حسن وجلد حسن ويذهب عني الذي قد
قذرني الناس . فمسحه فذهب عنه قذره وأعطي لونا حسنا وجلدا حسنا . قال : فأي المال
أحب إليك ؟ قال : الإبل أو قال البقر . ( شك الراوي ) فأعطي ناقة عشراء فقال بارك
الله لك فيها
فأتى الأقرع فقال : أي شيء أحب إليك ؟ قال : شعر حسن ويذهب عني هذا
الذي قذرني الناس . فمسحه فذهب عنه وأعطي شعرا حسنا . قال : فأي المال أحب إليك ؟
قال : البقر فأعطي بقرة حاملا قال بارك الله لك فيها
فأتى الأعمى فقال : أي شيء
أحب إليك ؟ قال : أن يرد الله إلي بصري فأبصر الناس . فمسحه فرد الله إليه بصره .
قال : فأي المال أحب إليك ؟ قال : الغنم . فأعطي شاة والدا . فأنتج هذان وولد هذا
فكان لهذا واد من الإبل ولهذا واد من البقر ولهذا واد من الغنم . ثم إنه أتى الأبرص
في صورته وهيئته فقال : رجل مسكين قد انقطعت بي الحبال في سفري فلا بلاغ لي اليوم
إلا بالله ثم بك أسألك بالذي أعطاك اللون الحسن والجلد الحسن والمال بعيرا أتبلغ به
في سفري . فقال : الحقوق كثيرة . فقال : كأني أعرفك : ألم تكن أبرص يقذرك الناس
فقيرا فأعطاك الله ؟ فقال : إنما ورثت هذا المال كابرا عن كابر . فقال : إن كنت
كاذبا فصيرك الله إلى ما كنت . وأتى الأقرع في صورته وهيئته فقال له مثل ما قال
لهذا ورد عليه مثل ما رد هذا . فقال : إن كنت كاذبا فصيرك الله إلى ما كنت
وأتى
الأعمى في صورته وهيئته فقال : رجل مسكين وابن سبيل انقطعت بي الحبال في سفري فلا
بلاغ لي اليوم إلا بالله ثم بك أسألك بالذي رد عليك بصرك شاة أتبلغ بها في سفري .
فقال : قد كنت أعمى فرد الله إلي بصري فخذ ما شئت ودع ما شئت فوالله لا أجهدك اليوم
بشيء أخذته لله عز و جل . فقال : أمسك مالك فإنما ابتليتم فقد رضي عنك وسخط على
صاحبيك ] متفق عليه
و [ الناقة العشراء ] بضم العين وفتح الشين وبالمد وهي :
الحامل
قوله [ أنتج ] وفي رواية [ فنتج ] معناه : تولى نتاجها . والناتج للناقة
كالقابلة للمرأة
وقوله [ ولد هذا ] هو بتشديد اللام : أي : تولى ولادتها . وهو
بمعنى أنتج في الناقة . فالمولد والناتج والقابلة بمعنى لكن هذا للحيوان وذاك
لغيره
قوله [ انقطعت بي الحبال ] هو بالحاء المهملة والباء الموحدة : أي
الأسباب
وقوله [ لا أجهدك ] معناه : لا أشق عليك في رد شيء تأخذه أو تطلبه من
مالي . وفي رواية البخاري [ لا أحمدك ] بالحاء المهملة والميم ومعناه : لا أحمدك
بترك شيء تحتاج إليه كما قالوا : ليس على طول الحياة ندم : أي على فوات
طولها
. 65- 65-
Abu Hurairah
(May Allah be pleased with him) said that: He heard the Prophet (PBUH)
said: "There were
three men among the Banu Israel, one leper, one bald and one blind. Allah wanted
to test them. He therefore, sent to them an angel who came to the leper and
asked him what he would like best. He replied: "A good
colour, a good skin and to be rid of what makes me loathsome to
people". He (the
angel) rubbed him and his loathsomeness vanished and he was given a good colour
and a good skin. He then asked him what type of property he would like best. The
leper replied that he would like camels - [or perhaps he said cattle, for Ishaq
(one of the subnarrator of the Hadith) was uncertain, either said: 'Camels,' or:
'Cattle']. He was given a pregnant she-camel. The angel invoked for Allah's
Blessing on it. The angel then went to the bald man and asked him what he would
like best and he replied: "Good hair and
to be rid of what makes me loathsome to people". The angel ran
his hand over him and he was given good hair. He then asked him what property he
would like best. He replied that he would like cattle, so he was given a
pregnant cow. The angel invoked Allah's Blessing on it. The angel then went to
the blind man and asked him what he would like best, and he
replied: "I wish that
Allah restore my sight to me so that I may see people.'' Thereupon the angel ran
his hand over him and Allah restored his sight. The angel then asked what
property he would like best. He replied that he would like sheep, so he was
given a pregnant ewe. Flocks and herds were produced for the three men, the
first having a valley full of camels, the second one, a valley full of cows and
the third one full of sheep. Then the angel came in the form of a leper, to the
one who had been a leper, and said: "I am a poor
man and my resources have been exhausted in my journey, and my only means of
reaching my destination are dependent on Allah and then on you, so I ask you by
Him Who gave you the good colour, the good skin and the property, for a camel by
which I may get to my destination". He
replied: "I have many
dues to pay.'' The angel then said: "I think I
recognize you. Were you not a leper whom people found loathsome and a poor man
to whom Allah gave property?'' He replied: "I inherited
this property through generations". The angel
said: "If you are
telling a lie, may Allah return you to your former condition". The angel
went in the form of a bald man to the one who had been bald, and said the same
as he had said to the former and received a similar reply. So he
said: "If you are
telling a lie, may Allah return you to your former condition". The angel
then went to the one who had been blind and said: "I am a poor
traveller and my resources have been exhausted in my journey. My only means of
reaching my destination are dependant on Allah and then on you, so I ask you by
Him Who restored your eyesight for a sheep by which I may get to the end of my
journey". He
replied: "Yes, I was
blind. Allah restored my eyesight, so take what you wish and leave what you
wish. I swear by Allah that I shall not argue with you today to return anything
you take, as I give it for Allah's sake". The angel
said: "Keep your
property. You have all simply been put to a test, and Allah is pleased with you
and displeased with both of your companions".
[Al-Bukhari
and Muslim].
Commentary:
This Hadith tells us that abundance of property and wealth is also a trial. He
alone succeeds in this trial who in the midst of his riches does not forget
about Allah's Status and his own status. Rather than becoming proud of his
wealth, he takes pleasure in spending it in fulfilling the needs of people and
expresses gratitude to Him in practical terms. Those who take an opposite course
are regarded unsuccessful because on account of their wrong attitude, they tend
to falsehood, pride and miserliness which cause the displeasure of
Allah..
66
- السابع عن أبي يعلى شداد بن أوس رضي الله عنه عن النبي صلى الله عليه و سلم قال :
[ الكيس من دان نفسه وعمل لما بعد الموت والعاجز من أتبع نفسه هواها وتمنى على الله
] رواه الترمذي وقال حديث حسن
قال الترمذي وغيره من العلماء : معنى [ دان نفسه ]
: حاسبها.
