قال الله تعالىٰ: {وَٱلَّذِينَ جَٰهَدُواْ فِينَا لَنَهۡدِيَنَّهُمۡ سُبُلَنَاۚ وَإِنَّ ٱللَّهَ لَمَعَ ٱلۡمُحۡسِنِينَ} [العنكبوت: 69]، وقال تعالىٰ: {وَٱعۡبُدۡ رَبَّكَ حَتَّىٰ يَأۡتِيَكَ ٱلۡيَقِينُ} [الحجر: 99] ، وقال تعالىٰ: {وَٱذۡكُرِ ٱسۡمَ رَبِّكَ وَتَبَتَّلۡ إِلَيۡهِ تَبۡتِيلٗا} [المزمل: 8] أي: انقطع إليه، وقال تعالىٰ: {فَمَن يَعۡمَلۡ مِثۡقَالَ ذَرَّةٍ خَيۡرٗا يَرَهُۥ} [الزلزلة: 7] ، وقال تعالىٰ: {وَمَا تُقَدِّمُواْ لِأَنفُسِكُم مِّنۡ خَيۡرٖ تَجِدُوهُ عِندَ ٱللَّهِ هُوَ خَيۡرٗا وَأَعۡظَمَ أَجۡرٗاۚ} [المزمل: 20] ، وقال تعالىٰ: {وَمَا تُنفِقُواْ مِنۡ خَيۡرٖ فَإِنَّ ٱللَّهَ بِهِۦ عَلِيمٌ} [البقرة: 273]. والآيات في الباب كثيرة معلومة.
Allah Almighty says: {As for those who strive in Our cause, We will surely guide them to Our ways, for Allah is certainly with those who do good.} [Surat al-‘Ankabūt: 69] Allah Almighty also says: {And worship your Lord until the certainty [of death] comes to you.} [Surat al-Hijr: 99] Allah Almighty also says: {And remember the name of your Lord, and devote yourself completely to Him.} [Surat al-Muzzammil: 8] -- Allah Almighty also says: {So whoever does an atom’s weight of good will see it.} [Surat az-Zalzalah: 7] Allah Almighty also says: {Whatever good you send forth for yourselves, you will find it with Allah, much better in condition and much greater in reward.} [Surat al-Muzzammil: 20] Allah Almighty also says: {And whatever wealth you give, then Allah is All-Knowing of it.} [Surat al-Baqarah: 273] There are many other well-known verses in this regard.
المجاهدة: بذلُ الجهد في إصلاحِ العبدِ نفسَه، وإصلاحِ غيره.
Striving: it is to exert efforts to reform oneself and others.
ــ أمّا إصلاح العبد نفسه؛ فيكون بفعل المأمورات، وترك المنهيات. وسبيل ذلك العلم النافع، والعمل الصالح.
Self-reform is achieved through complying with the commands while refraining from the prohibitions, and the only means to do so is to gain beneficial knowledge and do good deeds.
ــ وأمّا إصلاح العبد غيره؛ فيكون بالدعوة والبيان، مع الصبر على الأذىٰ.
As for reforming others, it is achieved through lucid preaching and endurance of harm.
وأمّا المعاندون والخارجون عَنِ الشريعة؛ فتكون مجاهدتهم بالسلاح والسنان لكفِّ شرهم، وزجر أمثالهم.
On the other hand, reforming those who resist and transgress the Shariah is achieved through Jihad with weaponry to ward off their evil and deter their ilk.
1) الحثّ عَلىٰ سلوك طريق المجاهدة؛ لأن الهداية مع أهل المجاهدة {وَٱلَّذِينَ جَٰهَدُواْ فِينَا لَنَهۡدِيَنَّهُمۡ سُبُلَنَاۚ} [العنكبوت: 69].
1) They urge choosing the path of striving, because guidance is with those who strive. {As for those who strive in Our cause, We will surely guide them to Our ways} [Surat al-‘Ankabūt: 69]
2) من يعمل خيراً يلقه وإن قَلَّ، فلا يحقرنَّ العبدُ من المعروف شيئاً.
2) Anyone doing good deeds will reap its fruits even if they were few; so, the individual should never look down upon any good deed.
1/95 ــ فالأول: عن أبي هريرةَ رضي الله عنه قال: قال رسولُ الله صلى الله عليه وسلم : «إنَّ الله تعالىٰ قال: مَن عَادَىٰ لي وَليّاً فَقَدْ آذَنْتُهُ بالْحَرْب. وَما تَقرَبَ إلَيَّ عَبْدِي بِشَيْءٍ أَحَبَّ إلَيَّ مِمَّا افْتَرَضْت عَلَيْهِ، وَمَا يَزَالُ عَبْدِي يَتَقَرَّبُ إلَيَّ بالنَّوَافِلِ حَتَّىٰ أُحِبَّه، فَإذَا أَحْبَبْتُه كُنْتُ سَمْعَهُ الَّذِي يَسْمَعُ به، وَبَصَرَهُ الَّذِي يُبْصِرُ بِهِ، وَيَدَهُ الَّتي يَبْطُشُ بِهَا، وَرِجْلَهُ الَّتي يَمْشِي بهَا، وَإنْ سَأَلَنِي أَعْطَيْتُهُ وَلَئِنِ اسْتَعَاذَنِي لأُعِيذَنَّهُ». رواه البخاري.
95/1- First: Abu Hurayrah (may Allah be pleased with him) reported that the Prophet (may Allah’s peace and blessings be upon him) said: “Allah Almighty said: ‘I will declare war against him who shows hostility to a pious worshiper of Mine. And the most beloved thing with which My servant draws nearer to Me is what I have enjoined upon him; and My servant keeps drawing nearer to Me through performing supererogatory acts of worship till I love him. When I love him, I become his hearing with which he hears, his sight with which he sees, his hand with which he seizes, and his leg with which he walks; and if he asks (something) from Me, I give him, and if he asks for My Protection, I protect him.’” [Narrated by Al-Bukhāri]
«آذَنْتُهُ»: أَعْلَمْتُه بِأَنِّي مُحَارِبٌ لَهُ. «اسْتَعَاذَنِي» رُوي بالنونِ وبالباءِ.
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وليّاً: الوليّ هُوَ كل مؤمن تقيّ {أَلَآ إِنَّ أَوۡلِيَآءَ ٱللَّهِ لَا خَوۡفٌ عَلَيۡهِمۡ وَلَا هُمۡ يَحۡزَنُونَ * ٱلَّذِينَ ءَامَنُواْ وَكَانُواْ يَتَّقُونَ} [يونس: 62 ــ 63].
Pious worshiper refers to any righteous believer. {Indeed, the allies of Allah will have no fear, nor will they grieve. Those who believe and fear Allah.} [Surat Yūnus: 62-63]
استعاذني: من الاستعاذة، وهي طلب اللجوء والاعتصام بالله تعالىٰ.
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1) الوليّ: هو الذي يتقرَّب إلىٰ الله تعالىٰ بالفرائض ــ وأعظمها تحقيق توحيد الله ــ ثم يُكثر من النوافل.
1) A pious worshiper is a person who seeks closeness to Allah Almighty by means of observing the obligations, the most critical of which is monotheism, and then performing many supererogatory acts of worship.
2) إثبات ولاية أهل الإيمان؛ فالله يحفظهم، ويسدّد أقوالهم، وأعمالهم، ويدافع عنهم {إِنَّ ٱللَّهَ يُدَٰفِعُ عَنِ ٱلَّذِينَ ءَامَنُوٓاْۗ} [الحج: 38].
2) The Hadīth establishes that Allah supports the true believers. He protects them, guides their words and deeds, and defends them: {Indeed, Allah defends those who believe} [Surat al-Hajj: 38]
3) الفرائض أحب ما تقرب بها العبد إلىٰ الله تعالىٰ.
3) The obligatory acts of worship are the most beloved deeds by which Allah likes that His worshipers draw closer to Him.
4) فعل النوافل مع القيام بالواجبات، موجب لمحبة الله تعالىٰ للعبد.
4) Performing the supererogatory acts alongside the obligatory ones ensures the love of Allah Almighty for the servant.
قوله في الحديث: «فإذا أحببته كنت سمعه الَّذي يسمع به ، وبصره الَّذي يبصر به...» إلىٰ آخره. جاء تفسيره في رواية: «فبي يسمع وبي يبصر».
The statement: “I become his hearing with which he hears, his sight with which he sees...” is explained in another narration: “by Me he hears and by Me he sees...”
معناه: أن العبد يكون في جميع أحواله من أقوال وأفعال فيما يرضي الله تعالىٰ؛ فلا يسمع إلَّا ما يحبه الله ويرضاه، ولا يرىٰ إلَّا ما أذن لَهُ في النظر إليه، ولا يفعل بيده ورجله إلَّا ما هُوَ مباح ومشروع، عندئذٍ يكون هذا العبد من أولياء الله المقربين.
In other words, the servant is entirely preoccupied, in all his words and deeds, with what pleases Allah Almighty such that he does not hear nor see except what pleases Allah. He also does nothing with his hands or his legs except what is permissible and legitimate. Only then does one become a pious worshiper favored by Allah.
2/96 ــ الثاني: عن أنسٍ رضي الله عنه عَنِ النَّبيِّ صلى الله عليه وسلم فيمَا يَرْوِيهِ عَنْ رَبِّهِ _عز وجل_ قال: «إذَا تَقَرَّبَ الْعَبْدُ إلَيَّ شِبْراً تَقَرَّبْتُ إلَيْهِ ذِرَاعاً، وَإذَا تَقَرَّبَ إليَّ ذراعَاً تَقَرَّبْتُ مِنْهُ بَاعاً، وَإذَا أَتَانِي يَمْشِي أَتـَيْـتُهُ هَرْوَلَةً». رواه البخاري.
96/2- Second: Anas (may Allah be pleased with him) reported that the Prophet (may Allah’s peace and blessings be upon him) said that Allah, Glorified and Exalted, said: “If the servant draws closer to Me by a hand span, I shall draw closer to him by a cubit (the span of a forearm); and if he draws closer to Me by a cubit, I shall draw closer to him by the span of two outstretched arms. If he comes to Me walking, I shall come to him running.” [Narrated by Al-Bukhāri]
فيما يرويه عَنْ ربه: هذه الصيغة تكون في الأحاديث القدسية (الإلهية).
This form of Hadīth indicates a Qudsi (divine) Hadīth.
باعاً: هُوَ مقدار مَدّ اليدين وما بينهما من البدن.
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هرولة: نوع من الجري فيه مسارعة للخطى.
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1) إكرام الله تعالىٰ لأهل طاعته؛ بأن يجازيهم عَلىٰ ثواب أعمالهم بالمضاعفة.
1) It shows Allah Almighty’s kindness to His obedient servants. He doubles His reward for their deeds.
2) من صَدَق الله تعالىٰ في الطاعة، وفقه سبحانه للمزيد من العبادة.
2) It shows that whoever is sincere in his worship, Allah Almighty will guide him to more of it.
3/97 ــ الثالث: عن ابن عباس رضي الله عنهما قال: قال رسولُ الله صلى الله عليه وسلم : «نِعْمَتَانِ مَغْبُونٌ فِيهِمَا كَثِيرٌ مِنَ النَّاسِ: الصِّحَّةُ، وَالْفَرَاغُ». رواه البخاري.
97/3- Third: Ibn ‘Abbās (may Allah be pleased with him and his father) reported that the Prophet (may Allah’s peace and blessings be upon him) said: “There are two blessings in which many people incur loss: health and free time.” [Narrated by Al-Bukhāri]
مغبون فيهما: مغلوب فيهما، من الغُبن، وهو الشراء بأضعاف الثمن، أو البيع دون الثمن.
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1) عَلىٰ العبد أن يغتنم فرصة الصحة والفراغ بطاعة الله _عز وجل_ بقدر ما يستطيع.
1) One must seize the opportunities of health and free time in the worship of Allah, Glorified and Exalted, as much as possible.
2) نِعَمُ الله تتفاوت، ومن أكبر نِعَم الله عَلىٰ العبد ـ بَعد الإيمان ـ نعمتا العافية والفراغ من المشاغل.
2) The blessings of Allah are varied, and among the greatest of His blessings, after faith, are health and free time.
3) مقابلة نِعَم الله _عز وجل_ بالطاعات والشكر سبب لحفظها ودوامها؛ فإنه بالشكر تزيد النِّعَم.
3) Reacting to the blessings of Allah, Glorified and Exalted, by gratitude and performing acts of worship ensure their continual presence and preservation; for indeed gratitude increases blessings.
4/98 ــ الرابع: عن عائشةَ رضي الله عنها أَنَّ النَّبيَّ صلى الله عليه وسلم كَانَ يَقُومُ مِنَ اللَّيْلِ حَتَّىٰ تَتَفَطَّرَ قَدَمَاهُ، فَقُلْتُ لَهُ: لِمَ تَصْنَعُ هذَا يَا رَسُولَ الله ، وَقَدْ غَفَرَ اللهُ لَكَ مَا تَقَدَّمَ مِنْ ذَنْبِكَ وَمَا تَأَخَّرَ؟! قَالَ: «أَفَلا أُحِبُّ أَنْ أَكُونَ عَبْداً شَكُوراً؟». متفقٌ عليه. هذا لفظ البخاري، ونحوه في الصحيحين من رواية الـمُغيرة بن شُعْبَةَ.
98/4- Fourth: ‘Ā’ishah (may Allah be pleased with her) reported: “The Prophet (may Allah’s peace and blessings be upon him) used to stand in prayer at night until the skin of his feet would crack. I asked him: ‘O Messenger of Allah, why are you doing this while your past and future sins have been forgiven for you?’ He said: ‘Should I not like to be a grateful servant (of Allah)?’” [Narrated by Al-Bukhāri and Muslim] This is the version narrated by Al-Bukhāri. There is a version with a similar wording narrated by Al-Bukhāri and Muslim, reported by al-Mughīrah ibn Shu‘bah.
تتفطر قدماه: تتشقق.
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1) الشكر هُوَ القيام بطاعة الله تعالىٰ، ومنه الشكر الفعلي بالتعبد لله تعالىٰ.
1) Gratitude is reflected in obeying Allah, and its practical aspect is to do acts of worship.
2) من خصائص الرسول عليه الصلاة والسلام أن الله قد غفر لَهُ ما تقدم من ذنبه وما تأخر.
2) One of the privileges of the Messenger (may Allah’s peace and blessings be upon him) is that Allah forgave for him all his sins, past and future.
3) فضيلة صلاة الليل، مع طول القيام؛ فهما من أحب القربات إلىٰ الله.
3) The excellence of night prayer and standing for long during it. They are among the most beloved acts to Allah that bring the servant closer to Him.
5/99 ــ الخامس: عن عائشةَ رضي الله عنها أنها قالت: «كان رسولُ الله صلى الله عليه وسلم إذَا دَخَلَ الْعَشْرُ أحيَا اللَّيْلَ، وَأيْقَظَ أهْلَهُ، وَجَدَّ وَشَدَّ المِئْزَرَ». متفق عليه.
99/5 - Fifth: ‘Ā’ishah (may Allah be pleased with her) reported: “With the start of the last ten nights of Ramadan, the Messenger of Allah (may Allah’s peace and blessings be upon him) would pray all night, wake up his family, show diligence (in worship), and tie up his lower garment firmly.” [Narrated by Al-Bukhāri and Muslim]
والمراد: الْعَشْرُ الأَوَاخِرُ من شهر رمضانَ. «وَالْمِئْزَرُ»: الإزَارُ، وَهُوَ كِنَايَةٌ عن اعْتِزَالِ النِّسَاءِ، وَقيلَ: المُرَادُ تَشْمِيرُهُ للْعِبَادَةِ، يُقَالُ: شَدَدْتُ لِهذَا الأَمْرِ مِئْزَرِي، أيْ: تَشَمَّرْتُ، وَتَفَرَّغْتُ لَهُ.
-- “Tie up his lower garment firmly” is a metaphor meant to show his abandonment of sexual intimacy with his wives [during those ten nights]. Another opinion suggests that this metaphor refers to his resolved preparedness to worship, like rolling up one’s sleeves.
1) فضيلة العشر الأخير من رمضان؛ لاهتمام النَّبيِّ صلى الله عليه وسلم بها، وإحياء لياليها، ووجود ليلة القدر فيها.
1) The excellence of the last ten nights of Ramadan given the extra care the Prophet (may Allah’s peace and blessings be upon him) paid them, spending them in prayer and worship, and the presence of the Night of Qadr within them.
2) من هدي النَّبيِّ صلى الله عليه وسلم أنه لم يقم ليلة بتمامها إلَّا في العشر الأواخر من رمضان.
2) One of the practices of the Prophet (may Allah’s peace and blessings be upon him) is that he never stood the entire night in prayer except in the last ten nights of Ramadan.
3) اعتزال المعتكف أهله حال اعتكافه.
3) It instructs that a worshiper observing I‘tikāf should keep away from sexual intimacy with his wife.
4) يجب عَلىٰ العبد أن يجاهد نفسه في الأوقات الفاضلة، حَتَّىٰ يستوعبها في طاعة الله تعالىٰ؛ فإنها فُرَصٌ للتجارة الرابحة والفلاح، في الدنيا والآخرة.
4) One should strive in virtuous days and fill them with the worship of Allah Almighty because they present opportunities for a successful trade with Allah that shall bring success in this life and in the Hereafter.
6/100 ــ السادس: عن أبي هريرةَ رضي الله عنه قال: قال رسولُ الله صلى الله عليه وسلم : «المُؤْمِنُ الْقَوِيُّ خَيْرٌ وَأَحَبُّ إلىٰ الله مِنَ المُؤْمِنِ الضَّعِيفِ، وَفي كُلٍّ خَيْرٌ. احْرِصْ عَلىٰ مَا يَنْفَعُكَ، وَاستَعِنْ بِالله وَلاَ تَعْجِزْ. وَإنْ أَصَابَكَ شَيْءٌ فَلاَ تَقُلْ: لَوْ أَنِّي فَعَلْتُ كَانَ كَذَا وَكَذَا، وَلكِنْ قُلْ: قَدَّرَ اللهُ، ومَا شاءَ فَعَلَ؛ فَإنَّ لَوْ تَفْتَحُ عَمَلَ الشَّيْطَانِ». رواه مسلم.
100/6- Sixth: Abu Hurayrah (may Allah be pleased with him) reported that the Prophet (may Allah’s peace and blessings be upon him) said: “A strong believer is better and dearer to Allah than a weak believer, and there is good in both. Adhere to whatever brings you benefit, seek the help of Allah, and do not feel helpless. If something befalls you, do not say: ‘Had I done such-and-such, it would have been such-and-such.’ Indeed, 'if' opens the way before the devil to act.” [Narrated by Muslim]
المؤمن القوي: يعني في إيمانه وكثرة طاعاته.
A strong believer means strong with regards to faith and abundant acts of worship.
المؤمن الضعيف: يعني في إيمانه وقلة طاعاته.
A weak believer means weak with regards to faith and a small amount of acts of worship.
لا تعجز: العجز معناه عدم القدرة على فعل الخير.
Do not feel helpless: helplessness here refers to the inability to perform good deeds.
1) حرص المؤمن عَلىٰ تقوية إيمانه بفعل الطاعات، وترك المحرمات.
1) It shows the believer’s keenness to strengthen his faith through performing acts of obedience to Allah and refraining from committing what He prohibited.
2) الإنسان العاقل ــ الَّذي قَبِل وصية النَّبيِّ صلى الله عليه وسلم ــ يحرص عَلىٰ ما ينفعه في دينه ودنياه، ويترك كل ما لا نفع فيه.
2) A rational person who complies with the guidance of the Prophet (may Allah’s peace and blessings be upon him) is expected to adhere to what benefits him in his life and in his religion as well as refrain from anything that is of no benefit.
3) الحثُّ علىٰ الاستعانة بالله في كل الأمور، ولو علىٰ الشيء اليسير، وبالاستعانة يُنفىٰ العجز.
3) It urges reliance on Allah for help in all affairs, no matter how minor; for indeed reliance on Allah negates helplessness.
4) من هدي الرسول صلى الله عليه وسلم أن يتم المرء عمله ولا يكسل، وأن يبدأ بالأهم فالأهم.
4) Part of the guidance of the Prophet (may Allah’s peace and blessings be upon him) is that a person completes his deed without laziness, and that he starts with what is more important then what is less in importance.
5) إثبات القدر مع وجوب الرضا فيه؛ فكل شيء بقضاء وقدر.
5) The Hadīth affirms fate and the obligation of feeling content with it, because everything happens according to a divine decree and predestination.
قوله صلى الله عليه وسلم : «احرص عَلىٰ ما ينفعك» دليل عَلىٰ تقديم المنفعة العليا عَلىٰ المنفعة التي دونها، ومن ذلك إِذَا تعارضت منفعة الدين ومنفعة الدنيا فإنها تقدم منفعة الدين؛ لأن الدين إِذَا صلح صلحت معه الدنيا، أما الدنيا فإنها لا تصلح مع فساد الدين.
The Prophet’s saying: “adhere to what benefits you” instructs prioritizing beneficial acts according to their level of importance. So if there is a conflict between a religious benefit and a worldly benefit, the former takes precedence because if one’s religion is sound, his worldly life becomes sound and vice versa.
7/101 ــ السابع: عنه أنَّ رسولَ الله صلى الله عليه وسلم قال: «حُجِبَتِ النَّارُ بِالشهَواتِ، وحُجِبَتِ الْجَنَّةُ بِالمَكَارِهِ». متفقٌ عليه.
101/7 - Seventh: He also reported that the Prophet (may Allah’s peace and blessings be upon him) said: “Hellfire is veiled by lusts and Paradise is veiled by adversities.” [Narrated by Al-Bukhāri and Muslim]
وفي رواية لمسلم: «حُفَّت» بَدلَ «حُجِبَتْ» وهُوَ بمَعْنَاهُ أَيْ: بَيْنَهُ وبَيْنَهَا هذَا الحِجَابُ، فَإذا فَعَلَهُ دَخَلَهَا.
In another version narrated by Muslim, it reads: "surrounded" instead of "veiled". Both signify the same meaning; that this is what stands between the person and his destination; he would enter the destination that his actions lead to.
1) الشهوات المحرمة باب من أبواب دخول النار؛ وهي إتباعُ النَّفْسِ هواها، فيما يخالف الشرع.
1) It shows that the prohibited lusts are doors to hellfire; and it means following one’s desires that violate the Sharia.
2) المكاره سبب لنيل المكارم، ودخول الجنة.
2) Arduous deeds lead to honor and admission to Paradise.
3) إن العبد إِذَا جاهد نفسه عَلىٰ طاعة الله أحبت نفسه هذه الطاعة وألفتها.
3) If the individual pushes himself to worship Allah, his self will eventually love this worship and grow accustomed to it.
8/102 ــ الثامن: عن أبي عبد الله حُذَيْفَةَ بنِ اليمانِ رضي الله عنهما قال: صَلَّيْتُ معَ النَّبيِّ صلى الله عليه وسلم ذَاتَ لَيْلَةٍ، فَافْتَتَحَ الْبَقَرَةَ، فَقُلْت: يَرْكَع عِنْدَ المائَةِ، ثمَّ مَضَىٰ فَقُلْت: يُصَلِّي بهَا في رَكْعَةٍ، فَمَضَىٰ فَقُلْت يَرْكَعُ بهَا، ثمَّ افْتَتَحَ النِّسَاءَ فَقَرَأَهَا، ثمَّ افْتَتَحَ آلَ عِمْرانَ فَقَرَأهَا، يَقْرَأُ مُـتَرَسِّلاً؛ إذَا مَرَّ بآيَةٍ فِيها تَسْبِيحٌ سَبَّحَ، وَإذَا مَرَّ بِسُؤَالٍ سَألَ، وإذَا مَرَّ بِتَعَوُّذٍ تَعَوَّذَ، ثمَّ رَكَعَ فَجَعَلَ يَقُول: «سُبْحَانَ رَبِّيَ الْعَظِيمِ» فكَانَ ركُوعُه نَحْواً مِنْ قِيَامِهِ، ثَم قالَ: «سَمعَ الله لِمَنْ حَمِدَه، رَبَّنَا لَكَ الْحَمْد»، ثمَّ قَامَ قِيَاماً طَوِيلاً قَرِيباً مِمَّا رَكَعَ، ثَم سَجَدَ فَقَالَ: «سُبْحَانَ رَبِّيَ الأَعْلَى» فَكَانَ سُجُوده قَرِيباً مِنْ قِيَامِهِ. رواه مسلم.
102/8- Eights: Hudhayfah ibn al-Yamān (may Allah be pleased with him and his father) reported: “I prayed with the Prophet (may Allah’s peace and blessings be upon him) one night and he started reciting Surat al-Baqarah. I thought that he would bow in Rukū‘ at the end of one hundred verses, but he continued. I thought that he would probably recite it (this Surah only) in one Rak‘ah, but he continued. I thought he would perhaps bow in Rukū‘ on completing (this Surah). He then started reciting Surat an-Nisā’ and read it all, then he started reciting Surat Āl ‘Imrān and read it all. He recited slowly; when he came across a verse of Tasbīh (glorifying Allah), he would glorify Him, and when he came across a verse of asking Allah (for something), he would ask from Him, and when he came across a verse of seeking refuge (with Allah), he would seek refuge (with Him).Then he bowed in Rukū‘ and said: ‘Subhana Rabbi al-‘Azīm’. His bowing lasted about the same length of time as his standing. Upon rising from Rukū‘, he said: ‘Sami‘ Allahu liman hamidah. Rabbana lak al-hamd’ (Allah listens to him who praises Him. Praise be to You, Our Lord). He then remained standing about the same length of time as he had spent in bowing. He then prostrated and said: ‘Subhana Rabbiy al-A‘la,’ and his prostration lasted nearly the same length of time as his standing.” [Narrated by Muslim]
مترسلاً: غير مستعجل، مرتلاً بحيث تَبين الحروف وتُعطىٰ حقها.
He recited slowly: without haste; a measured recitation with clear proper pronunciation of the letters.
1) إنَّ النَّبيَّ صلى الله عليه وسلم كَانَ يعمل عمل المجاهد، الَّذي يجاهد نفسه عَلىٰ الطاعة.
1) It shows how the Prophet (may Allah’s peace and blessings be upon him) used to strive diligently to perform acts of obedience in the most perfect manner (to set an example for all Muslims).
2) جواز إقامة الجماعة في صلاة الليل أحياناً ، من غير قصد ومداومة،، أمّا في رمضان فإن السُّنَّة أن يقوم الناس في جماعة.
2) It is sometimes permissible to observe the night prayer in congregation as long as it is not arranged and not done on a regular basis. In Ramadan, however, the Sunnah is that people perform the night prayer in congregation.
3) ينبغي للمصلي في صلاة الليل أن يجمع بين الذكر والدعاء والتفكر؛ فيسأل في آية الرحمة، ويستعيذ في آية الوعيد، ويسبح في آية التسبيح.
3) The individual praying the night prayer should combine supplication, remembrance of Allah, and contemplation. He should ask for mercy when he recites a verse of mercy, seek refuge when he recites a verse of threatening, and glorifies Allah when he recites a verse of glorification.
4) فضيلة طول القيام في صلاة الليل؛ فهذا نوع من جهاد النفس في سبيل الله تعالىٰ.
4) It shows the excellence of long standing in the night prayer, which is a kind of striving against the self for the sake of Allah Almighty.
9/103 ــ التاسع: عن ابن مسعود رضي الله عنه قال: صَلَّيْت مَعَ النَّبيِّ صلى الله عليه وسلم لَيْلَةً، فَأطَالَ الْقِيَامَ حَتَّىٰ هَمَمْتُ بِأمْرِ سُوءٍ! قيل: وَمَا هَمَمْتَ بِهِ؟ قالَ: هَمَمْتُ أنْ أَجْلِسَ وَأَدَعَهُ. متفقٌ عليه.
103/9- Ninth: Ibn Mas‘ūd (may Allah be pleased with him) reported: “I prayed one night with the Prophet (may Allah’s peace and blessings be upon him) and he continued standing for long until I was about to do something bad.” Someone said: “What were you about to do?” He said: “I was about to sit down and leave him (standing).” [Narrated by Al-Bukhāri and Muslim]
هَمَمْت: من الهَمّ بالشيء، وهو العزم عليه.
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1) من السُّنَّة أن يقوم العبد في الليل ويطيل القيام.
1) It is recommended to stand for a long time in the night prayer.
2) القيام الطويل للعبادة في الليل من هدي النَّبيِّ صلى الله عليه وسلم ، فإذا أراد العبد مجاهدة نفسه عَلىٰ القيام فَلْيقتدِ برسول الله صلى الله عليه وسلم .
2) Long standing in worship at night is from the guidance of the Prophet (may Allah’s peace and blessings be upon him). If one wants to push himself to observe the night prayer, he should follow the example of the Messenger (may Allah’s peace and blessings be upon him).
10/104 ــ العاشر: عن أنس رضي الله عنه عن رسول الله صلى الله عليه وسلم قال: «يَتْبعُ المَيِّتَ ثَلاثَةٌ: أَهْلُهُ وَمَالُه وَعَمَلُه، فَيَرْجِع اثْنَانِ وَيَبْقَىٰ وَاحِدٌ: يَرْجِع أَهْلُهُ وَمَالُهُ، وَيَبْقَىٰ عَمَلُهُ». متفقٌ عليه.
104/10 - Anas (may Allah be pleased with him) reported that the Messenger of Allah (may Allah’s peace and blessings be upon him) said: “A dead person is followed by three: his family, his wealth, and his deeds. Then two of them return - his family and his wealth - and only his deeds remain (with him).” [Narrated by Al-Bukhāri and Muslim]
1) عَلىٰ العبد أن يحرص عَلىٰ العمل الصالح؛ فهو الذخر الباقي.
1) The believer must take every opportunity to do good deeds because it is the only asset that remains with him.
2) الترغيب في اجتهاد المؤمن من الطاعات؛ حَتَّىٰ يكون لَهُ عمل صالح يؤنسه في قبره.
2) It encourages the believer to do more of good deeds so that it accompanies him and comforts him in his grave.
مناسبة هذا الحديث لباب (المجاهدة) أن كثرة العمل الصالح توجب مجاهدة النفس. فلا يزال العبد يدأب علىٰ الطاعة، حتىٰ تصير له عادة، وتُرقِّيه إلى رتب السيادة.
This Hadīth is well-suited under the chapter of striving because increasing good deeds require striving against the self. The more good deeds one does, the more he becomes accustomed to doing them and they raise him to higher ranks.
11/105ــ الحادي عشر: عن ابن مسعود رضي الله عنه قال: قال النَّبيُّ صلى الله عليه وسلم : «الْجَنَّةُ أَقْرَبُ إلىٰ أَحَدِكُمْ مِنْ شِرَاكِ نَعْلِهِ، وَالنَّارُ مِثْلُ ذلِكَ». رواه البخاري.
105/11- Eleventh: Ibn Mas‘ūd (may Allah be pleased with him) reported that the Prophet (may Allah’s peace and blessings be upon him) said: “Paradise is nearer to one of you than the straps on his sandals, and so is Hell.” [Narrated by Al-Bukhāri]
شِرَاكِ نعله: هُوَ السير الَّذي عَلىٰ ظهر القدم، ويُضرب به المثل في القرب.
“the straps on his sandals”: this is an expression that signifies how close something is.
1) إن العبد قد يتكلم الكلمة، أو يفعل الفعل من رضوان الله ــ لا يظنّ أنها تبلغ ما بلغت ــ فإذا هي توصله إلىٰ جنة النعيم.
1) The individual may say a word or do something out of the pleasure of Allah without considering how significant it is, yet it takes him to the bliss of Paradise.
وقد يتكلم الكلمة، أو يفعل الفعل من سخط الله ــ لا يظن أنها تبلغ ما بلغت ــ فإذا هي تهوي به في نار الجحيم.
In contrast, the individual may say a word or do something of the displeasure of Allah without considering how significant it is, yet it ditches him in the depth of hellfire.
2) ضرب المثال عند التعليم أرسخ في النفس، وأقرب إلىٰ الفهم.
2) Providing examples when educating ensures better understanding.
12/106 ــ الثاني عشر: عن أبي فِراسٍ رَبِيعَةَ بنِ كَعْبٍ الأَسْلَمِيِّ خَادِمِ رسول الله صلى الله عليه وسلم ، وَمِنْ أَهْلِ الصُّفَّةِ، رضي الله عنه قال: «كُنْتُ أَبِيتُ مَعَ رسول الله صلى الله عليه وسلم ، فآتِيهِ بِوَضوئه وَحَاجَتِهِ، فَقَالَ: «سَلْني»، فَقُلْت: أَسْأَلُكَ مُرَافَقَتَكَ في الجَنَّةِ، فَقَالَ: «أَوَ غَيْرَ ذلكَ ؟» قلْت: هُوَ ذَاكَ، قال: «فَأَعِنِّي عَلىٰ نَفْسِكَ بِكَثْرَةِ السُّجُودِ». رواه مسلم.
106/12- Twelfth: Abu Firās Rabīʿah ibn Ka‘b al-Aslamī (may Allah be pleased with him), the servant of the Messenger of Allah (may Allah’s peace and blessings be upon him) and one of the people of Suffah (i.e. the destitute Companions), reported: “I used to spend my night in the company of the Messenger of Allah (may Allah’s peace and blessings be upon him) and used to bring him water for his ablution and anything else he needed. One day he said to me: ‘Ask something of me.’ I said: ‘I request your companionship in Paradise.’ He said: ‘Anything else?’ I said: ‘That is all.’ He said: ‘Then help me in your request by making a lot of prostration.’” [Narrated by Muslim]
ــ أهل الصُّفَّة: هم أضياف الإسلام، ممن هاجر إلىٰ المدينة، وليس لهم مأوىٰ، فأسكنهم النَّبيُّ عليه الصّلاة والسّلام في مؤخرة المسجد النَّبويِّ، وكانوا أحياناً يبلغوا الثمانين، وأحياناً دون ذلك، وكان الصحابة رضي الله عنهم يأتونهم بالطعام واللبن وغيره مما يتصدقون به عليهم.
Suffah people: are the Companions who migrated to Madīnah but were homeless so the Prophet (may Allah’s peace and blessings be upon him) housed them at the rear of the Prophet’s Masjid. Sometimes, their number reached eighty or less at other times. The Companions (may Allah be pleased with them) used to bring them food and milk and other forms of charity.
ــ الوَضوء: بالفتح، الماء الَّذي يتوضأ به، والوُضوء بضم الواو: فعل الوضوء.
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ــ حاجته: كل ما يحتاجه من لباس وغيره.
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1) فضل هذا الصحابي الجليل وعُلوّ همته؛ حيث سأل عَنْ شيء من أمور الآخرة.
1) It shows the excellence of this honorable Companion and his high resolve because he asked for something pertaining the Hereafter.
2) فضل السجود عَلىٰ باقي هيئات الصلاة؛ «فإن أقرب ما يكون العبد من ربِّه وهو ساجد».
2) It demonstrates the excellence of prostration over the rest of the positions during prayer, since “... the nearest a servant is to his Lord is when he is prostrating.”
3) إن النَّبيَّ صلى الله عليه وسلم لايملك أن يُدخِل أحداً الجنة؛ ولهذا لم يضمن الجنة لهذا الرجل وهو خادمه ولصيق به. فَلْيحذرِ المؤمن من الاتكال عَلىٰ مجرد الأنساب والمقامات والجاهات؛ فإن ذلك كله لا ينفع، إِذَا لم يصاحبه إيمان صادق، وعمل صالح.
3) The Prophet (may Allah’s peace and blessings be upon him) cannot make anyone enter Paradise, therefore he could not ensure it for this man though he was his servant and quite close to him. Accordingly, the believer should beware of relying only on lineage, prestige, or social status because none of it will avail him if he lacks sincere faith and good deeds.
13/107 ــ الثالث عشر: عن أبي عبد الله وَيُقَال: أَبُو عَبْدِ الرَّحْمَنِ ـ ثَوْبَانَ مَوْلىٰ رسول الله صلى الله عليه وسلم قال: سَمِعْتُ رسول الله صلى الله عليه وسلم يقول: «عَلَيْكَ بِكَثْرَةِ السُّجُودِ، فَإنَّكَ لَنْ تَسْجُدَ لله سَجْدَةً إلَّا رَفَعَكَ اللهُ بهَا دَرَجَةً، وَحَطَّ عَنْكَ بهَا خَطِيئَةً». رواه مسلم.
107/13- Thirteenth: Thawbān (may Allah be pleased with him), the freed slave of the Prophet (may Allah’s peace and blessings be upon him), reported that he heard the Prophet saying: “Make frequent prostration. For every prostration you make for Allah, He will raise you with it one rank and remit one of your sins.” [Narrated by Muslim]
عَلَيْكَ: الزم.
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1) السجود في الصلاة والإكثار منه؛ وصية رسول الله صلى الله عليه وسلم ، وهو نوع من المجاهدة.
1) Prostrating more in prayer (by praying more) was recommended by the Messenger of Allah (may Allah’s peace and blessings be upon him), and it is a kind of striving against the self.
2) يَحصُل للعبد بالسجود فائدتان عظيمتان؛ الأولى: يرفعه الله به درجة، الثانية: يحط عَنْهُ به خطيئة.
2) Prostration induces two great benefits for the individual: Allah raises him one rank and remits one of his sins.
14/108 ــ الرابع عشر: عن أبي صَفْوَانَ عبد الله بن بُسْرٍ الأَسْلَمِيِّ رضي الله عنه قال: قال رسولُ الله صلى الله عليه وسلم : «خَيْر النَّاسِ مَنْ طَالَ عُمُره وَحَسُنَ عَمَلُه». رواه الترمذي، وقال: حديثٌ حسن. «بُسْر»: بضم الباء وبالسين المهملة .
108/14 - Fourteenth: Abu Safwān ‘Abdullah ibn Busr al-Aslami (may Allah be pleased with him) reported that the Messenger of Allah (may Allah’s peace and blessings be upon him) said: “The best of people is the one whose life is long and his deeds are good.” [Narrated by Al-Tirmidhi; he classified it as Hasan (sound)] --
1) عَلىٰ العبد سؤال الله أن يجعله ممن طال عمره وحسن عمله.
1) The believer should ask Allah to make him among those whose lives are long and their deeds are good.
2) إن مجرد طول العمر ليس خيراً للإنسان إلَّا إِذَا حسن عمله.
2) Long life does not necessarily bode well for the individual except if his deeds are good.
كره بعض العلماء أن يُدعىٰ للإنسان بطول البقاء دون تقييد، بل يُقال: أطال الله بقاءك عَلىٰ طاعته. وقد قالت أم حبيبة زوج النبي صلى الله عليه وسلم : اللهم أمتعني بزوجي رسول الله صلى الله عليه وسلم ، وبأبي أبي سفيان، وبأخي معاوية، فقال النبي صلى الله عليه وسلم : «قد سألتِ الله لآجال مضروبة، وأيام معدودة، وأرزاق مقسومة، لن يُعجل شيئاً قبل حلِّه، أو يُؤخر شيئاً عن حلّه، ولو كنتِ سألتِ الله أن يعيذك من عذاب في النار أو عذاب في القبر، كان خيراً أو أفضل». رواه مسلم.
Some scholars disliked making supplication for long life without restricting it (to long life in obedience to Allah). Instead, one should supplicate for a long life filled with obedience to Allah. Um Habībah, wife of the Prophet (may Allah’s peace and blessings be upon him) once said: “O Allah, give me the joy of being with my husband, the Messenger of Allah (may Allah’s peace and blessings be upon him), and of being with my father Abu Sufyān, and my brother Mu‘āwiyah.” The Prophet (may Allah’s peace and blessings be upon him) said to her: “You have asked Allah regarding life terms that are already set, and days already allotted, and sustenances already fixed. Nothing will happen before its decreed time or be delayed beyond its decreed time. Had you asked Allah to provide you refuge from the torment of the hellfire or from the torment of the grave, it would have been better for you.” [Narrated by Muslim]
15/109 ــ الخامس عشر: عن أنس رضي الله عنه قال: غَابَ عَمِّي أنَسُ بنُ النَّضْرِ رضي الله عنه عن قِتالِ بَدْرٍ، فقال: يا رسولَ الله غِبْتُ عَن أوَّلِ قِتَالٍ قَاتَلْتَ المُشْرِكِينَ، لَئِنِ اللهُ أَشْهَدَني قِتَالَ المُشْرِكِينَ لَيُرِيَنَّ اللهُ مَا أَصْنَعُ. فَلَمَّا كَانَ يَوْمُ أُحُدٍ انْكَشَفَ المُسْلِمُونَ، فَقَالَ: اللهم أَعْتَذِرُ إلَيْكَ مِمَّا صَنَعَ هؤُلاءِ ـ يَعْني أصْحَابه ـ، وَأبْرَأُ إلَيْكَ مِمَّا صَنَعَ هؤُلاَءِ ـ يَعْني المُشْرِكِينَ ـ، ثُمَّ تَقَدَّمَ فَاسْتَقْبَلَهُ سَعْدُ بْنُ مُعَاذٍ، فَقَالَ: يَا سَعْدُ بْنَ مَعَاذٍ الجَنَّةُ وَرَبِّ النَّضْرِ، إنِّي أَجِدُ رِيحَهَا مِنْ دُونِ أُحُدٍ. قال سَعْدٌ: فَمَا اسْتَطَعْتُ يا رَسولَ الله مَا صَنَعَ ! قال أنسٌ: فَوَجَدْنَا بِهِ بِضْعاً وَثمَانِينَ ضَرْبَةً بِالسَّيْفِ، أَوْ طَعْنَةً بِرُمْحٍ، أَوْ رَمْيَةً بِسَهْمٍ، وَوَجَدْنَاهُ قَدْ قُتِلَ وَمَثَّلَ بِهِ المُشْرِكُونَ، فَمَا عَرَفَهُ أَحَدٌ إلَّا أُخْتُهُ بِبَنَانِهِ. قال أنس: كُـنَّا نَرَىٰ أوْ نَظُنُّ أنَّ هذِهِ الآيَة نَزَلَتْ فيهِ وَفي أَشْبَاهِهِ: {مِّنَ ٱلۡمُؤۡمِنِينَ رِجَالٞ صَدَقُواْ مَا عَٰهَدُواْ ٱللَّهَ عَلَيۡهِۖ} [الأحزاب: 23] إلىٰ آخرها. متفقٌ عليه.
109/15- Fifteenth: Anas ibn Mālik (may Allah be pleased with him) reported: “My uncle Anas ibn an-Nadr (may Allah be pleased with him) did not take part in the Battle of Badr; so he said: ‘O Messenger of Allah! I was absent from the first battle you fought against the polytheists. If Allah gives me a chance to fight them, no doubt, Allah will show how (bravely) I will fight.’ So, on the day of (the Battle of) Uhud, when the Muslims left their posts and were defeated, he said: ‘O Allah, I apologize to You for what these (i.e. his companions) have done, and I denounce what these (i.e. the polytheists) have done.’ Then he advanced with his sword and met Sa‘d ibn Mu‘ādh passing in front of him so he said to him: ‘O Sa‘d ibn Mu‘ādh! Paradise, by the Lord of An-Nadr! I smell its fragrance near Mount Uhud.’ Sa‘d later said: ‘O Messenger of Allah, what he did was beyond my power.’” Anas said: “We found on his body over eighty wounds caused by swords, spears, and arrows. He was killed and mutilated by the polytheists to the extent that no one was able to identify him except his sister, from his fingertips. We believe that this Qur’anic verse refers to him and the likes of him: {Among the believers there are men who have been true to their pledge with Allah} [Surat al-Ahzāb: 23] until the end of the verse. [Narrated by Al-Bukhāri and Muslim]
قوله: «لَيُرِيَنَّ الله» رُوي بضم الياء وكسر الراء أيْ: لَيُظْهِرنَّ الله ذلِكَ للناسِ، وَرُوِيَ بفتحهما، ومعناه ظاهر، والله أعلم.
The part “Allah will show how (bravely) I will fight” is narrated in another version as follows: “Allah will see how (bravely) I will fight.”
ببنانه: بأطراف أصابعه.
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1) عزمُ الإنسان عَلىٰ فعل الطاعات والخيرات، والأخذُ بالأسباب المعينة عَلىٰ ذلك.
1) It showcases the individual’s resolve to do good deeds and use the means leading to them.
2) التبرُّؤ من فعل أهل الكفر والمعاصي دليلٌ عَلىٰ صدق إيمان العبد.
2) It shows that disavowing the actions of the people of disbelief and disobedience is proof of one’s sincere faith.
3) فضيلة الصحابي أنس بن النضر رضي الله عنه؛ لشجاعته في المعركة، وإقدامه في قتال الكفار .
3) It reflects the excellence of the Companion Anas ibn an-Nadr (may Allah be pleased with him) and his bravery in the battle against the disbelievers.
4) الحث علىٰ الثبات في أرض الجهاد، وإن تخلّف الأصحاب.
7) It urges steadfastness in the battlefield even if the fellow warriors abandoned their posts.
6/110 ــ السادس عشر: عن أبي مسعود عُقْبةَ بنِ عمرٍو الأنصاريّ البدريّ رضي الله عنه قال: لَمَّا نَزَلَتْ آيَةُ الصَّدَقَةِ كُنَّا نُحَامِلُ عَلىٰ ظُهُورِنَا، فَجَاءَ رَجُلٌ فَتَصَدَّقَ بِشَيْءٍ كَثِيرٍ، فَقَالوا: مُراءٍ، وجاءَ رَجُل آخَرُ فَتَصَدَّقَ بصَاع، فقالُوا: إنَّ الله لَغَنيٌّ عَنْ صاعِ هذَا! فَنَزَلَتْ: {ٱلَّذِينَ يَلۡمِزُونَ ٱلۡمُطَّوِّعِينَ مِنَ ٱلۡمُؤۡمِنِينَ فِي ٱلصَّدَقَٰتِ وَٱلَّذِينَ لَا يَجِدُونَ إِلَّا جُهۡدَهُمۡ} الآية [التوبة: 79]. متفقٌ عليه.
110/6- Sixteenth: Abu Mas‘ūd ‘Uqbah ibn ‘Amr al-Ansārī al-Badri (may Allah be pleased with him) reported: “When the verse of charity was revealed, we would carry loads on our backs (in return for money that we can give for charity). A man came and gave so much in charity, so they said: ‘He is showing off.’ Another man came and gave a Sā‘ (about three kilos) in charity, so they said: ‘Allah is in no need for the Sā‘ of that one.’ Thereupon, the following verse was revealed: {Those who disparage the believers who voluntarily give charities and ridicule them for having nothing to give except their effort.} [Surat at-Tawbah: 79] [Narrated by Al-Bukhāri and Muslim]
«ونُحَامِلُ» بضم النون، وبالحاءِ المهملة أيْ: يَحْمِلُ أَحَدُنَا علىٰ ظَهْرِهِ بالأُجْرَةِ، ويَـتَصَدَّقُ بها.
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ــ مُراءٍ: من المراءاة؛ وهي العمل ليراه الناس، فيكتسب منهم غرضاً دنيوياً.
Showing off: doing a deed so that people would see the doer and he would earn some worldly gain from them.
ــ صاع: أربعة أمداد نبوية؛ والمد: ملء اليدين لا مبسوطتين ولا مقبوضتين.
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ــ يلمزون: يعيبون .
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المُطّوعين: بتشديد الطاء، أي المتنفلين.
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جهدهم: طاقتهم.
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1) الواجب علىٰ المؤمن إِذَا بلغه عَنِ الله _عز وجل_ ورسوله صلى الله عليه وسلم شيء أن يبادر لما يجب عليه، من امتثال الأمر، أو اجتناب النهي، فأصحاب رسول الله صلى الله عليه وسلم امتثلوا أمر الصدقة بما يقدرون عليه.
1) When the believer learns that Allah, Glorified and Exalted, and His Messenger (may Allah’s peace and blessings be upon him) ordained something, he must hasten to do it, whether it is a command or a prohibition. The Companions of the Messenger of Allah (may Allah’s peace and blessings be upon him) complied with the command of charity by offering the best they could.
2) حرص الصحابة عَلىٰ استباق الخير، ومجاهدتهم أنفسَهم عَلىٰ ذلك، وهذا من فضائلهم رضي الله عنهم.
2) It shows the Companions readiness to hasten to good deeds and strive throughout the cause, which is one of their excellent features (may Allah be pleased with them).
3) إن الله _عز وجل_ يدافع عَنِ المؤمنين، وهذا من ثمرات الإيمان.
3) Allah, Glorified and Exalted, defends the believers, which is one of the fruits of faith.
17/111 ــ السابعَ عشر: عن سعيد بن عبد العزيز، عن رَبيعة بن يزيد، عن أبي إدريس الخَوْلاَني، عن أبي ذَرٍّ جُنْدُبِ بنِ جُنَادَةَ رضي الله عنه، عن النَّبيِّ صلى الله عليه وسلم فيما يَروِي عَنِ الله تبارك وتعالىٰ أنه قال: «يا عِبَادِي إنِّي حَرَّمْتُ الظُّلْمَ عَلىٰ نَفْسِي وَجَعَلْتُهُ بَيْنكُمْ مُحَرَّماً، فَلا تَظَالموا، يَا عِبَادِي كُلُّكُمْ ضَالٌّ إلَّا مَنْ هَدَيْتُهُ، فَاسْتَهْدوني أهْدِكُمْ، يَا عِبَادِي كُلُّكُمْ جَائعٌ إلَّا مَنْ أَطْعَمْتُهُ ، فَاسْتَطْعِمُوني أُطْعِمْكُمْ، يَا عِبَادِي كُلُّكُمْ عَارٍ إلَّا مَنْ كَسَوْتُهُ، فَاسْتكْسُوني أَكْسُكُمْ، يَا عِبَادِي إنَّكُمْ تُخْطِئُونَ بِاللَّيْلِ وَالنَّهَارِ ـ وَأنَا أَغْفِرُ الذُّنُوبَ جَمِيعاً ـ، فَاسْتَغْفِرُوني أَغْفِرْ لَكُمْ، يَا عِبَادِي إنَّكُمْ لَنْ تَبْلُغُوا ضُرِّي فَتَضُرُّوني، وَلَنْ تَبْلُغُوا نَفْعِي فَتَنْفَعُوني، يَا عِبَادِي لَوْ أَنَّ أَوَّلَكُمْ وآخِرَكُمْ، وَإنْسَكُمْ وَجِنَّكُمْ كَانُوا عَلىٰ أَتْقَىٰ قَلْب رَجُلٍ وَاحِدٍ مِنْكُمْ مَا زَادَ ذلِكَ في مُلْكِي شَيْئاً، يَا عِبَادِي لَوْ أَنَّ أَوَّلَكُمْ وآخِرَكُمْ وَإنْسَكُمْ وَجِنَّكُمْ كانُوا عَلىٰ أفْجَرِ قَلْبِ رَجُلٍ وَاحِدٍ مِنكُمْ مَا نَقَصَ ذلِكَ مِنْ مُلْكِي شَيْئاً، يَا عِبَادِي لَوْ أَنَّ أَوَّلَكُمْ وآخِرَكُمْ وَإنْسَكُمْ وَجِنَّكُمْ قَامُوا في صَعِيد وَاحِدٍ، فَسَأَلُوني فَأَعْطَيْتُ كُلَّ إنْسَانٍ مَسْأَلَتَهُ، مَا نَقَصَ ذلِكَ ممّا عندي إلَّا كَمَا يَنْقُصُ المِخْيَطُ إذَا أُدْخِلَ البحرَ، يَا عِبَادِي إنَّما هِي أَعْمَالُكُمْ أُحْصِيهَا لَكُمْ، ثُمَّ أُوَفِّيكُمْ إيَّاهَا، فَمَنْ وَجَدَ خَيْراً فَلْيَحْمَدِ الله، وَمَنْ وَجَدَ غَيْرَ ذلِكَ فَلاَ يَلُومَنَّ إلَّا نَفْسَهُ». قَال سعيدٌ: كان أبو إدريس إذا حدَّثَ بهذا الحديثِ جَثَا عَلىٰ رُكبتيه. رواه مسلم.
111/17- Seventeenth: Sa‘īd ibn ‘Abdul ‘Azīz narrated from Rabī‘ah ibn Yazīd from Abu Idrīs al-Khawlāni from Abu Dharr Jundub ibn Junādah (may Allah be pleased with him) from the Prophet (may Allah’s peace and blessings be upon him) who reported from Allah, Blessed and Exalted, that He said: “O My servants, I have forbidden injustice for Myself and made it forbidden amongst you; so, do not wrong one another. O My servants, all of you are misguided except those I guide; so, ask Me for guidance and I will guide you. O My servants, all of you are hungry except those I feed; so, ask Me for food and I will feed you. O My servants, all of you are naked except those I clothe. So, ask Me for clothing and I will clothe you. O My servants, you commit sins by day and by night, and I forgive all sins, so ask Me for forgiveness and I will forgive you. O My servants, you will not attain harming Me so as to harm Me, and you will not attain benefiting Me so as to benefit Me. O My servants, if the first of you and the last of you, and the humans of you and the jinn of you, were all as pious as the one with the most pious heart amongst you, this would not increase My Kingdom an iota. O My servants, if the first of you and the last of you, and the humans of you and the jinn of you, were all as wicked as the one with the most wicked heart amongst you, this would not decrease My Kingdom an iota. O My servants, if the first of you and the last of you, and the humans of you and the jinn of you, were all to stand together in one place and ask of Me, and I were to give everyone what they requested, that would not decrease what I possess except what is decreased of the ocean when a needle is dipped into it. O My servants, it is but your deeds that I count for you, and then I recompense you for. So whoever finds good should praise Allah, and whoever finds other than that, let them blame no one but themselves.” Sa‘īd said: whenever Abu Idrīs related this Hadīth, he would kneel down. [Narrated by Muslim]
ورُوِّينا عن الإمام أحمد بن حنبل ــ رحمه الله تعالىٰ ــ قال: ليس لأهل الشام حديث أشرف من هذا الحديث.
It has been narrated to us that Imam Ahmad ibn Hanbal (may Allah have mercy upon him) said: “The people of Levant have not reported any Hadīth superior to this one.”
صعيد: أرض واحدة ومقام واحد.
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المِخْيَط: بكسر فسكون ففتح، الإبرة.
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1) افتقار العباد إلىٰ ربهم في جميع حوائجهم الدينية والدنيوية، فالهداية القلبية والنِّعَم الدنيوية من مأكل ومشرب وحاجة، كلها من الله تعالىٰ تفضلاً عَلىٰ عباده.
1) It demonstrates the servants’ absolute need of their Lord in the fulfillment of all their worldly and religious needs. The guidance of the heart and all the worldly graces such as food, drink, and clothing, are all from Allah Almighty out of His grace and favor.
2) خزائن الله تعالىٰ ملأىٰ لا تنقصها نفقة، فَلْيجتهدِ العبد في الدعاء، وهو موقن بالخير من عند الله تعالىٰ، فإن حسن الظن بالله تعالىٰ خير للعبد.
2) The depositories of Allah Almighty are full, and expenditure does not decrease them. Therefore, one should supplicate Allah as best as he could whilst being certain that Allah Almighty will grant him good, because the fruit of having good expectations of Allah is all good.
3) إن الله سبحانه يحرّم عَلىٰ نفسه، ويوجب عَلىٰ نفسه بحكمته وكمال علمه.
3) Allah, the Exalted, prohibits Himself from doing things and obligates Himself to do things out of His wisdom and omniscience.
4) العلم النافع والعمل الصالح غذاء للقلب، كما أن الطعام والشراب أغذية للبدن.
4) Beneficial knowledge and good deeds are the nourishment of the heart just as food and drink are the nourishment of the body.
5) الإنسان يُجزىٰ بعمله؛ إن خيراً فخير، وإن شرّاً فشرّ.
5) Everyone is judged according to his deeds; if he does well, he is rewarded, but if he wronged himself, he will be punished.
6) عَلىٰ العبد أن يجاهد نفسه عَلىٰ عمل الخير، ليجد ثواب ذلك في الدنيا والآخرة.
6) One must push himself to do good so that he would find the reward for that in this life and in the Hereafter.