قال الله تعالىٰ: {فَٱسۡتَبِقُواْ ٱلۡخَيۡرَٰتِۚ} [البقرة: 148]، وقال تعالىٰ: {وَسَارِعُوٓاْ إِلَىٰ مَغۡفِرَةٖ مِّن رَّبِّكُمۡ وَجَنَّةٍ عَرۡضُهَا ٱلسَّمَٰوَٰتُ وَٱلۡأَرۡضُ أُعِدَّتۡ لِلۡمُتَّقِينَ} [آل عمران: 133].
Allah Almighty says: {so compete with one another in good deeds} [Al-Baqarah: 148] Allah Almighty also says: {And hasten towards forgiveness from your Lord and a Paradise as wide as the heavens and earth, prepared for the righteous} [Āl ‘Imrān: 133]
1) المسابقة إلىٰ فعل الخيرات، وعدم تأجيل الأعمال الصالحة فإنها تفوت.
1) They urge racing to do good deeds without delaying them because they could be missed.
2) إنّ من صفات المتقين المسارعةَ إلىٰ الدارِ الآخرةِ، ونيلِ رضوان الله _عز وجل_ ، بالاستغفار ولزوم الطاعات.
2) One of the traits of pious people is their eagerness towards the Hereafter and hastening to gain the pleasure of Allah, Glorified and Exalted, by asking for His forgiveness and commitment to acts of obedience.
1/87 ــ فَالأَوَّل: عَنْ أَبِي هُرَيْرَةَ رضي الله عنه أَنَّ رَسُولَ الله صلى الله عليه وسلم قَالَ: «بَادِرُوا بالأَعْمَالِ فِتَناً كَقِطَعِ اللَّيْلِ الْمُظْلِمِ؛ يُصْبِحُ الرَّجُل مُؤْمِناً وَيُمْسِي كَافِراً، وَيُمْسِي مُؤْمِناً وَيُصبح كَافِراً، يَبيعُ دِينَه بعَرَضٍ مِنَ الدُّنْيَا». رَوَاه مُسْلِم.
87/1 - First: Abu Hurayrah (may Allah be pleased with him) reported that the Prophet (may Allah’s peace and blessings be upon him) said: “Hasten to do good deeds before being overtaken by tribulations that are like parts of the dark night. A man would be a believer in the morning and turn to a disbeliever in the evening, or he would be a believer in the evening and turn to a disbeliever in the morning. He sells his religion for a worldly gain.” [Narrated by Muslim]
بادروا بالأعمال: أسرعوا إليها. بعَرَض: متاع.
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1) وجوب التمسك بالدين ، والمبادرة إلىٰ العمل الصالح قبل أن تحول الموانع والعوائق دونه.
1) It shows the obligation of holding firm onto religion and hastening to do good deeds before any hindrances or obstacles stand in the way of doing them unexpectedly.
2) التحذير من الوقوع في الفتن؛ لأنها تورث العبد شكاً في الدين، وضعفاً في الإيمان.
2) It warns against falling into tribulations, because they plant doubt in one’s religion and weakness in faith.
3) الحث عَلىٰ التزام العلم والعمل؛ لأن بهما العصمة في زمن الفتن.
3) It urges adherence to knowledge and to action based on that knowledge, because they protect the individual at the time of tribulations.
2/88 ــ الثَّاني: عَنْ أَبِي سرْوَعَةَ ــ بكسر السينِ المهملةِ وفتحها ــ عُقْبةَ بْنِ الْحَارِثِ رضي الله عنه قَالَ: صَلَّيْتُ وَرَاءَ النَّبِيِّ صلى الله عليه وسلم بِالمَدِينَةِ الْعَصْرَ، فَسَلَّمَ، ثُمَّ قَامَ مُسْرِعا،ً فَتَخَطَّىٰ رِقَابَ النَّاسِ إِلَىٰ بَعْضِ حجَر نِسائِهِ، فَفَزِعَ النَّاس مِنْ سُرْعَتِهِ، فَخَرَجَ عَلَيْهِمْ، فَرَأىٰ أَنَّهُمْ قَدْ عَجبُوا مِنْ سُرْعَته، قَالَ: «ذَكَرْتُ شَيْئاً مِن تِبْرٍ عِنْدَنَا، فَكَرِهْتُ أَنْ يَحْبسَنِي، فَأَمَرْتُ بِقسْمَته». رَوَاهُ البُخَارِيّ.
88/2- Second: Abu Sirwa‘ah ‘Uqbah ibn al-Hārith (may Allah be pleased with him) reported: “I offered the ‘Asr prayer behind the Prophet (may Allah’s peace and blessings be upon him) at Madīnah. When he finished the prayer with Taslīm, he got up hurriedly and went out crossing the rows of the people to one of the dwellings of his wives. The people were startled at his speed. He later came out and, finding them surprised at his haste, he said to them: “I recalled that there was some gold (meant for charity) left with us; I did not like to keep it any longer, so I gave orders that it should be distributed.” [Narrated by Al-Bukhāri]
وَفِي رِوَايَةٍ لَهُ: «كُنْتُ خَلّفْتُ فِي الْبَيْتِ تِبْراً مِنَ الصَّدَقَةِ، فَكرِهْتُ أَنْ أُبيِّتَه».
In another version also narrated by Al-Bukhāri: “I have left pieces of gold belonging to charity in my house, and I disliked keeping them overnight.”
«التِّبْر» قَطَع ذَهَبٍ أوْ فِضَّةٍ.
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1) المبادرة إلىٰ فعل الخيرات وأداء الحقوق لأصحابها، وعدم التهاون في ذلك.
1) It urges hastening to do good deeds, deliver people’s rights, and avoid negligence in this regard.
2) حرص النَّبيِّ صلى الله عليه وسلم عَلىٰ فعل الخيرات، والمسارعة إلىٰ أداء الأمانات لأهلها، فالزم هدىٰ نبيِّك صلى الله عليه وسلم ، وتمسّكْ بسُنّته؛ فإن الخير كل الخير في هداه، والشَّرَّ كل الشَّرِّ فيمن اتبع هواه.
2) It shows the care of the Prophet (may Allah’s peace and blessings be upon him) to do good deeds and his hastening to deliver trusts to their rightful owners. So, adhere to the guidance of your Prophet (may Allah’s peace and blessings be upon him) and hold on to his Sunnah because all forms of good lie in his guidance whereas all forms of evil lie in following [ill] personal desires.
3) اهتمام الصحابة رضي الله عنهم بتتبع أقواله وأفعاله صلى الله عليه وسلم ، وهذا من فضائلهم.
3) It shows the attentiveness of the Companions (may Allah be pleased with them) to follow the sayings and actions of the Prophet (may Allah’s peace and blessings be upon him), which is among their merits.
3/89 ــ الثَّالث: عَنْ جَابِر رضي الله عنه قَالَ: قَالَ رجُلٌ للنَّبِيِّ صلى الله عليه وسلم يَوْمَ أُحُدٍ: أَرَأَيْتَ إِنْ قُتلْتُ فَأَيْن أَنا؟ قَالَ: «في الْجَنَّةِ». فَأَلْقَىٰ تَمَراتٍ كُنَّ فِي يَدِهِ، ثُمَّ قَاتَلَ حَتَّىٰ قُتِلَ. مُتَّفَقٌ عَلَيْه.
89/3- Third: Jābir (may Allah be pleased with him) reported: “A man asked the Prophet (may Allah’s peace and blessings be upon him) during the Battle of Uhud: ‘If I am killed, where do you think I would be?’ He (the Prophet) replied: ‘In Paradise.’ So the man threw some dates that were in his hand and fought until he was killed.” [Narrated by Al-Bukhāri and Muslim]
1) حرص الصحابة رضي الله عنهم ومبادرتهم إلىٰ الأعمال الصالحة، واهتمامهم بأمور دينهم وآخرتهم.
1) It manifests the Companions keenness and hastening to do good deeds, and their commitment to the affairs of their religion and their afterlife.
2) البشرىٰ لمَنْ قُتل في سبيل الله أنه موعود بالجنة.
2) It promises Paradise for the one who is killed for the sake of Allah.
3) أهمُّ ما يهتمّ به المسلم هُوَ مصيره يوم القيامة إلىٰ الجنة أو إلىٰ النار؟ فاحرصْ علىٰ ما يقرّبك من الجنة ويبعدك عَنِ النار.
3) Nothing should fully concern the Muslim more than his final destination on the Day of Judgment, either to Paradise or to Hellfire. So, be keen on doing what draws you closer to Paradise while distancing you from Hellfire.
4/90 ــ الرَّابع: عَنْ أَبِي هُرَيْرَةَ رضي الله عنه قَالَ: جَاءَ رَجُلٌ إلَىٰ النَّبِيِّ صلى الله عليه وسلم ، فَقَالَ: يا رَسُولَ الله! أَيُّ الصَّدَقَةِ أَعْظَمُ أجْراً؟ قَالَ: «أَنْ تَصَدَّقَ وَأَنْتَ صَحِيحٌ شَحيحٌ تَخْشَىٰ الْفَقْرَ، وَتَأْمُلُ الْغنَى، وَلاَ تُمْهِلُ حَتَّىٰ إِذَا بَلَغَت الْحُلْقُومَ قُلْتَ: لِفُلانٍ كَذَا وَلِفُلانٍ كَذَا، وَقَدْ كَانَ لِفُلانٍ». مُتَّفَقٌ عَلَيْه.
90/4- Fourth: Abu Hurayrah (may Allah be pleased with him) reported: “A man came to the Prophet (may Allah’s peace and blessings be upon him) and asked: ‘O Messenger of Allah! Which charity earns the greatest reward?’ He answered: ‘That you give charity when you are healthy and miserly, fearing poverty and hoping to become rich. Do not delay charity until your soul reaches up to the throat, and then you say: This is for so-and-so and this is for so-and-so. Lo, it has already come into the possession of so-and-so.’” [Narrated by Al-Bukhāri and Muslim]
«الْحُلْقُوم»: مَجْرَىٰ النَّفَسِ. وَ«الْمَرِيءُ»: مَجْرَىٰ الطعَامِ وَالشَّرَابِ.
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الشّحّ: البخل مع شدة الحرص.
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1) علىٰ العبد أن يبادر بالأعمال الصالحة قبل أن يأتيه الموت.
1) The individual must hasten to do good deeds before death surprises him.
2) الصدقة في حال الصحة أفضل من الصدقة في حال المرض.
2) Giving out charity during healthiness is superior to giving it out during sickness.
5/91 ــ الخامس: عن أنسٍ رضي الله عنه أَنَّ رسولَ الله صلى الله عليه وسلم أَخَذَ سَيْفاً يَوْمَ أُحُد،ٍ فَقَالَ: «مَنْ يَأْخُذُ منِّي هذَا؟» فَبَسَطُوا أَيْدِيَهُمْ، كُلُّ إنْسَانٍ منْهُمْ يَقُول: أنَا أنا. قَالَ: «فَمَنْ يَأْخُذُهُ بحَقِّه؟» فَأَحْجَمَ الْقَوْمُ، فَقَالَ أبُو دجَانَةَ رضي الله عنه: أنَا آخُذُهُ بحَقِّهِ، فَأَخَذَهُ، فَفَلَقَ بهِ هَامَ الْمُشْرِكِينَ. رواه مسلم.
91/5- Fifth: Anas (may Allah be pleased with him) reported that the Messenger of Allah (may Allah’s peace and blessings be upon him) took hold of a sword on the Day of Uhud and said: “Who would take this from me?” All of them stretched their hands, each saying: “Me, me.” He (Allah’s Messenger) said: “Who would take it in order to fulfill its rights?” Thereupon, the people withdrew their hands. Abu Dujānah, however, said: “I take it to fulfill its rights.” So he took it and struck the heads of the polytheists with it. [Narrated by Muslim]
اسمُ أَبي دُجَانَةَ: سِمَاكُ بْنُ خَرشَةَ. قَوْلُهُ:«أَحْجَمَ الْقَوْمُ»: أي: تَوَقَّفُوا . وَ«فَلَقَ بهِ»: أَيْ شَقَّ. «هَامَ الْمُشْرِكينَ»: أَيْ رؤوسَهُمْ.
Abu Dujānah’s full name is: Simāk ibn Kharshah. -- -- --
1) حسن رعاية النَّبيِّ صلى الله عليه وسلم لصحابته؛، فلم يخصّ بالسيف أحداً منهم، ولكنه جعل الأمر تنافساً لعموم الصحابة، حتىٰ يجد الرجل المناسب للمكان المناسب.
1) It shows the good care the Prophet (may Allah’s peace and blessings be upon him) gave to his Companions (may Allah be pleased with them), as he did not favor one of them with the sword but rather made it a matter of competition among them all in general, in order to find the best man for the task at hand.
2) بيان شجاعة أبي دجانة رضي الله عنه وتضحيته وصدقه في الجهاد.
2) It reflects the bravery of Abu Dujānah (may Allah be pleased with him) and his sacrifice and sincerity in Jihad.
3) عَلىٰ العبد ألا يكسل ولا يستعظم العبادة، بل عليه أن يستعين بالله، ويتوكل عليه، ويبادر إلىٰ فعل الخيرات دون تردد أو شك.
3) The individual should not approach an act of worship with laziness or consider its performance beyond his capability. Instead, he must seek the help of Allah, rely on Him, and hasten to do good deeds without hesitation or doubt.
موقف الصحابة رضي الله عنهم لا يدل عَلىٰ خوف أو جبن، وإنما هم أحجموا عَنْ أخذ السيف؛ ورعاً منهم ألاّ يستطيعوا الوفاء بعهدهم مع رسول الله صلى الله عليه وسلم ، وهذا إن دل عَلىٰ شيء فإنه يدل عَلىٰ مدىٰ ورعهم واحترامهم عهودَ وحقوق نبيِّهم عليه الصلاة والسلام.
The reaction of the Companions (may Allah be pleased with him) should not be misconstrued as cowardliness or fear, because they were reluctant to take the sword out of fearing failure to fulfill their promise to the Messenger of Allah (may Allah’s peace and blessings be upon him). This implies their utmost piety and respect of promises and the rights of their Prophet (may Allah’s peace and blessings be upon him).
6/92 ــ السَّادس: عن الزُّبَيْرِ بنِ عَدِيٍّ قال: أَتَيْنَا أَنَسَ بنَ مَالك رضي الله عنه، فَشَكَوْنَا إِلَيْهِ مَا نَلْقَىٰ منَ الْحَجَّاجِ، فَقَالَ: «اصْبُروا؛ فَإنَّه لا يَأْتي عليكم زَمَانٌ إلَّا وَالَّذي بعْدَه شَرٌّ منْه، حَتَّىٰ تَلْقَوْا رَبِّكُم» سَمعْتُه منْ نَبيِّكُمْ صلى الله عليه وسلم . رواه البخاري.
92/6- Sixth: Al-Zubayr ibn ‘Ady reported: We went to Anas ibn Mālik (may Allah be pleased with him) and complained to him about the suffering we were experiencing at the hands of al-Hajjāj. So he said: “Be patient, for no time will come upon you but the one that follows it will be worse than it until you meet your Lord. I heard it from your Prophet (may Allah’s peace and blessings be upon him.” [Narrated by Al-Bukhāri]
1) وجوب الصبر عَلىٰ ولاة الأمور، وإن ظلموا وجاروا.
1) It shows the obligation of patience in the face of the rulers even if they were oppressors and tyrants.
2) لزوم الطاعات زمن الفتن؛ فإنها العاصمة من هذه الفتن.
2) It prescribes adherence to acts of obedience to Allah during times of tribulations because they are the protectors against the tribulations.
إن توجيه الناس في زمن الفتن هُوَ بأيدي العلماء الربّانيّين العاملين، فعلىٰ أهل الإيمان الرجوع إلىٰ العلماء فيما يقررونه في مسائل الفتن والنوازل؛ لأنهم أعلم الناس بالشرع وبالواقع وبأحوال الناس، قال الله تعالىٰ: {وَلَوۡ رَدُّوهُ إِلَى ٱلرَّسُولِ وَإِلَىٰٓ أُوْلِي ٱلۡأَمۡرِ مِنۡهُمۡ لَعَلِمَهُ ٱلَّذِينَ يَسۡتَنۢبِطُونَهُۥ مِنۡهُمۡۗ} [النساء: 83].
Guidance of people during times of tribulation is the task of godly and committed scholars. People must listen to what scholars instruct during times of tribulation and adversity because they are the most knowledgeable of Sharia, the status quo, and the conditions of the people. Allah Almighty says: {If they referred it to the Messenger or to those in authority among them, those with sound judgment among them could know it.} [Surat an-Nisā’: 83]
7/93ــ السَّابع: عن أبي هريرةَ رضي الله عنه أنَّ رسولَ الله صلى الله عليه وسلم قال: «بادِرُوا بالأعْمَالِ سَبْعاً؛ هَلْ تَنْتَظرونَ إلَّا فَقْراً مُنْسياً، أوْ غنىٰ مُطْغِياً، أوْ مَرَضاً مُفْسِداً، أوْ هَرَماً مُفْنِداً أوْ مَوْتاً مُجْهِزاً، أوِ الدَّجَّالَ فَشَرُّ غَائبٍ يُنْتَظَر، أَوِ السَّاعَةَ فَالسَّاعَةُ أَدْهَىٰ وَأَمَرُّ!». رواه الترمذي وقال: حديثٌ حسنٌ[5].
93/7- Seventh: Abu Hurayrah (may Allah be pleased with him) reported that the Prophet (may Allah’s peace and blessings be upon him) said: “Hasten to good deeds before seven [afflictions]! Are you waiting for poverty to make you oblivious? Or wealth to turn you into an oppressor? Or debilitating illness? Or hoary senility? Or sudden death? Or the Antichrist – what a loathsome wait! Or the Hour [of Resurrection]? Indeed, the Hour is hardest to bear and most bitter!” [Narrated by Al-Tirmidhi; he classified it as Hasan (sound)] [5]
مطغياً: يحمل صاحبه عَلىٰ مجاوزة الحد في المعاصي.
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مفنداً: موقعاً في الفند، وهو الكلام المنحرف عَنِ الصحة.
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مجهزاً: مميتاً بسرعة. أدهى: أعظم بلية.
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1) التمثيل بأهم الشواغل التي تصرف العبد عن الخير والطاعة، حتىٰ يحذرها ويقبل على ما ينفعه.
1) The Hadīth provides the most telling of examples about significant distractions keeping the individual away from doing good so that he can steer away from them and do what benefits him.
2) اغتنامُ أوقاتِ الصحة والفراغِ، وقلةِ الفتن والشواغل، في تكثير الطاعات وأعمال الخير.
2) It urges taking advantage of the times of having good health and leisure time and not many temptations and distractions to do more of the good deeds.
3) الدجّال أعظم فتنة حذّر منها الأنبياء صلوات الله وسلامه عليهم.
3) The Antichrist is the most serious trial and temptation that all the Prophets (peace be upon them) warned against.
8/94 ــ الثامن: عنه أَن رسولَ الله صلى الله عليه وسلم قال يومَ خَيْبَرَ: «لأُعْطِيَنَّ هذِهِ الرَّايَةَ رَجُلاً يُحِبُّ الله وَرَسُولَه، يَفْتَح اللهُ عَلَىٰ يَدَيْهِ». قَالَ عُمَر رضي الله عنه: مَا أَحْبَبْتُ الإمَارَةَ إلا يَومَئذٍ، فَتَساوَرْتُ لَهَا رَجَاءَ أَنْ أُدْعَىٰ لَهَا، فَدَعَا رسولُ الله صلى الله عليه وسلم عليَّ بن أَبي طَالب رضي الله عنه، فَأَعْطَاه إيَّاهَا، وَقَالَ: «امْشِ وَلا تَلْتَفتْ حَتَّىٰ يَفْتَحَ اللهُ عَلَيْكَ»، فَسَارَ عَليٌّ شَيْئاً، ثُمَّ وَقَفَ وَلَمْ يَلْتَفتْ ؟ فَصَرَخ: يَا رسولَ الله ، علىٰ ماذَا أُقاتلُ النَّاسَ؟ قالَ: «قَاتِلْهُمْ حَتَّىٰ يَشْهَدوا أَنْ لا إلهَ إلَّا الله ، وَأَنَ مُحَمَّداً رسولُ الله ، فَإذَا فَعَلُوا ذلكَ فَقَدْ مَنَعُوا منْكَ دِمَاءَهُمْ وَأَمْوَالَهُمْ إلَّا بحَقِّهَا، وَحِسَابُهُمْ عَلَىٰ الله ». رواه مسلم.
94/8 - Eighth: He also reported that the Prophet (may Allah’s peace and blessings be upon him) said during the Battle of Khaybar: “I shall give this banner to a man who loves Allah and His Messenger, and Allah will grant victory at his hands.” ‘Umar ibn al-Khattāb (may Allah be pleased with him) said: “Never did I wish for leadership but on that day. I came before him with the hope that I might be called for this,” but the Messenger of Allah (may Allah’s peace and blessings be upon him) called ‘Ali ibn abi Tālib and he handed over the banner to him, saying: “Proceed and do not turn around until Allah grants you victory.” ‘Ali proceeded for a short distance then halted and, without turning around, shouted saying: “O Messenger of Allah, on what issue should I fight with the people?” Thereupon, he (the Prophet) said: “Fight them until they bear witness that there is no god but Allah and that Muhammad is the Messenger of Allah. If they do that then their blood and their riches are inviolable from your hands except for what is justified by law, and their reckoning is with Allah.” [Narrated by Muslim]
«فَتَسَاوَرْت» هُوَ بالسِّين المهملة: أيْ وَثَبْت مُتَطَلِّعاً.
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1) الصحابة رضي الله عنهم كانوا يكرهون الإمارة لما فيها من المسؤولية.
1) The Companions (may Allah be pleased with them) disliked rulership due to the accountability it involves.
2) المبادرة إلىٰ امتثال أمر رسول الله صلى الله عليه وسلم ، فهذا من المسارعة إلىٰ الخيرات والطاعات.
2) It shows how they rushed to obey the command of the Messenger of Allah (may Allah’s peace and blessings be upon him), which is an aspect of hastening to do good deeds.
3) التزام الصحابة رضي الله عنهم بوصايا رسول الله صلى الله عليه وسلم ، والمسارعة إلىٰ تنفيذها دون كثرة سؤال ومراجعة. فعلينا أن نتبع الرسول صلى الله عليه وسلم مستسلمين لله _عز وجل_ في ذلك، طائعين لَهُ، وأن نتلمس سيرة الصحابة رضوان الله عليهم، ونتبع آثارهم وأحوالهم مع الكتاب والسنة؛ فهذا عنوان فلاح الأمة، ولن يصلح أمر آخر الأمة إلا بما صلح به أولها.
3) It reflects the Companions’ compliance and hastening to apply the recommendations of the Messenger of Allah (may Allah’s peace and blessings be upon him) without much questioning. We must follow the Messenger (may Allah’s peace and blessings be upon him) in submission to Allah, Glorified and Exalted. We should also read the biographies of the Companions (may Allah be pleased with them) and follow their example and behavior [towards the commands of] the Book and Sunnah, because it is the sign of success for this nation. Indeed, nothing would reform the later generations of this nation except what reformed its earlier generations.